Images of Old Hawaiʻi

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Kamehamehas Acquired Western Ships

Before European open ocean exploration began, Eastern Polynesia had been explored and settled.  (Herb Kane)

Voyaging vessels were double-hull; hulls were deep enough to track well while sailing across the wind or on a close reach into the wind. The round-sided V hulls provided lateral resistance to the water while under sail.  (Herb Kane)

The most widely distributed and presumably most ancient sail was a triangle made up of strips of fine matting sewn together and mounted to two spars, one serving as a mast; the other, as a boom, usually more slender and either straight or slightly curved.

Throughout Eastern Polynesia, the same basic design probably persisted throughout the era of long distance two-way voyaging. (Herb Kane)

The double-hulled voyaging canoes were seaworthy enough to make voyages of over 2,000 miles along the longest sea roads of Polynesia, like the one between Hawai‘i and Tahiti.

Fast forward to post-‘contact’ and the time of the Islands’ unification; a new style of boat was in the islands and Kamehameha started to buy and build them.

Following the arrival of Captain James Cook in 1778, more “ships were coming into the harbor at Honolulu – merchant vessels, war ships and ships out to discover new lands.”

“Of these the chiefs and people bought arms and gunpowder. Kamehameha had several storehouses well stocked with foreign arms, but nobody wanted money or clothing.”

“On the part of the foreigners potatoes and yams were in great demand. The chief accordingly went into the cultivation of these foods, and grew potatoes on the hill of ‘Ualaka‘a between Manoa and Makiki, and yams at Ka‘akopua, and sold them to the foreigners.”

“Canoeloads of provisions from Hawaii and the other islands were distributed among the chiefs, counselors, lesser chiefs, warrior chiefs, soldiers, followers, cultivators, paddlers, runners, canoe makers, and craftsmen; no one was left out. And in the same way distribution was made to the households of the chiefs.” (Kamakau)

Then, in 1790, Kamehameha acquired his first Western boat, the Fair American. It was not bought or built by Kamehameha: one of Kamehameha’s ‘Kona Uncles,’ Kame‘eiamoku, overpowered the ship and turned it (and its weapons) and its only survivor, Isaac Davis, over to Kamehameha.

In 1795, Kamehameha had a fleet of 20 vessels, tonnage of from 20 to 40 tons. Each vessel was well armed and manned. (US Naval Institute)  “In the late 1700s and early 1800s, Kamehameha I methodically acquired all the materials and crafts needed to construct ships locally, and he purchased larger foreign brigs and schooners when good opportunities arose.” (Mills)

“Kamehameha and successive high chiefs purchased most foreign vessels with sandalwood harvests by maka‘āinana from Hawai‘i’s forests, which Chinese coveted for incense and medicine.” (Mills)

By 1805, Kamehameha had a sizable navy, consisting of more than 40 large ships and several hundred peleleu, all equipped with guns of various caliber. (The peleleu was a long and deep double canoe with a covered platform and foreign sail, and was built for Kamehameha by his foreign friends.)  (US Naval Institute)

The first Western-style vessel built in the Islands was the Beretane (1793.)  Through the aid of Captain George Vancouver’s mechanics, after launching, it was used in the naval combat with Kahekili’s war canoes off the Kohala coast.  (Thrum)

Encouraged by the success of this new type of vessel, others were built.  The second ship built in the Islands, a schooner called Tamana (named after Kamehameha’s favorite wife, Kaʻahumanu,) was used to carry of his cargo of trade to the missions along the coast of California.  (Couper & Thrum, 1886)

From 1796 until 1802 the kingdom flourished. Several small decked vessels were built.  (Case) According to Cleveland’s account, Kamehameha possessed at that time twenty small vessels of from twenty to forty tons burden, some even copper-bottomed.  (Alexander)

Kamehameha eventually built at least three shipyards, at Kealakekua Bay and Kawaihae on Hawai‘i Island and another on O‘ahu at Waikiki.  (Mills)

“What holds the king’s attention more than any other subject, though, is shipbuilding. Already, it is said, he can accurately and with true discernment spot the strengths and weaknesses in any ship’s construction.  All equipment and tools relating to shipbuilding, he regards as particularly valuable.”

“One cannot do better, therefore, than to use such tools as articles of trade when going to Owaihi. Any sailor wo is at the same time, a ship’s carpenter is particularly welcome there, and is straightaway presented with a piece of land and almost anything else that he may want.” (Georg Langsdorff in Mills)

“As to his navy, Kamehameha had the largest naval force in the entire Pacific during his time. Japan had gone into seclusion from 1638 to 1852, during which time she forbade anyone from leaving the country or from building ships, under penalty of death. America acquired the Louisiana Territory during this time, and had not yet reached her Pacific boundaries.”

“Lisiansky, a Russian naval officer, was much impressed by Kamehameha’s might and in comparing his army and navy with those of other South Sea Islands, styled them ‘invincible.’ He noted that they included some 7,000 warriors and about 60 Europeans, a large arsenal of modern weapons, and a fleet of many war canoes and ships.”  (US Naval Institute)

Kamehameha was the greatest Polynesian Commander in Chief that ever lived. He placed the art of warfare on a scientific basis, and to insure peace to his people, he built the largest navy in the entire Pacific region, in spite of the fact that he did not have occasion to test its strength.

He believed in security, and he achieved his grand and favorite object, so that before he died, he was able to issue the following challenge to his friends and advisors: ‘Strive as ye may to undo that which I have established in righteousness, ye will never reach the end.’ (US Naval Institute)

Interest and acquisition of Western ships must have run in the family …

Not to be left out, Liholiho (Kamehameha’s son who reigned as Kamehameha II) bought the Thaddeus on January 21, 1821.  (The Thaddeus brought the Pioneer Company of American Protestant missionaries to the Islands and arrived at Kailua-Kona on April 4, 1820.)

Shortly thereafter, she sailed to the Northwest Coast for seal and otter skins; she arrived back to the Islands on October13, 1820 and shortly thereafter Liholiho purchased the Thaddeus for 4,000 piculs of sandalwood.  (Mills)

Another of Kamehameha’s sons, Kauikeaouli (who later reigned as Kamehameha III), was, as a child, “chiefly occupied with his toy boats rigged like warships and with little brass cannon loaded with real powder mounted on (their] decks. The firing off of these cannon amused him immensely.  …”

“As he grew older, perhaps eight or nine years old, he used to go out with a boatload of boys, generally in the sail boats … and he would haul the sails and do any of the work without trying to assume command, for even up to the time when he became king he was simple in his ways.” (Kamakau)  Liholiho and Kauikeaouli each acquired several Western ships.

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Keʻeaumoku

Keʻeaumoku Pāpaʻiaheahe (c. 1736-1804) was married to Namahanaʻi Kaleleokalani; they had several children, 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 Namahana Piʻia (wife of Kamehameha.)  (kekoolani)

“Before the conquest of Kamehameha, the several islands were ruled by independent kings, who were frequently at war with each other, but more often with their own subjects. As one chief acquired sufficient strength, he disputed the title of the reigning prince.”

“If successful, his chance of permanent power was quite as precarious as that of his predecessor. In some instances the title established by force of arms remained in the same family for several generations, disturbed, however, by frequent rebellions … war being a chief occupation …”  (Jarves)

At the period of Captain Cook’s arrival (1778-1779), the Hawaiian Islands were divided into four kingdoms: (1) the island of Hawaiʻi under the rule of Kalaniʻōpuʻu, who also had possession of the Hāna district of east Maui; (2) Maui (except the Hāna district,) Molokai, Lānai and Kahoʻolawe, ruled by Kahekili; (3) Oʻahu, under the rule of Kahahana; and at (4) Kauai and Niʻihau, Kamakahelei was ruler.

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 kingship 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.)

An ʻōlelo noʻeau notes, “Ka aku la kaʻu lāʻau i ka ʻaʻama kua lenalena.” (“My spear pierced the yellow-shelled crab.”) – a boast of a warrior who in the battle speared Keʻeaumoku (through his ʻahuʻula (cloak) – who survived.)

Keʻeaumoku killed Kiwalaʻo in a hand-to-hand combat; however, Keʻeaumoku’s mamo ʻahuʻula (feather cape – primarily of yellow feathers, named “Eheukani”) was bloodstained in that fight.

With the death of Kiwalaʻo, the victory made Kamehameha chief of the districts of Kona, Kohala and Hāmākua, while Keōua, the brother of Kiwalaʻo, held possession of Kaʻū and Puna, and Keawemauhili declared himself independent of both in Hilo.  (Kalākaua)

From the first of Kamehameha’s battles Keʻeaumoku had not doubted the triumph of that chief over all adversaries in the end, and eagerly grasped at every circumstance calculated to strengthen the conviction. So believing, his way seemed to be clear.  (Kalākaua)

Keʻeaumoku never doubted the success of Kamehameha, and once, when Kamehameha was discomforted, Keʻeaumoku smiled as he said to his chief: “Thus far you have only skirmished with your enemies; you will win when you fight battles!”  (Kalākaua)

The remaining portion of Hāmākua, the district of Hilo, and a part of Puna, acknowledged Keawemauhili as their Moi; while the lower part of Puna and the district of Kaʻū, was under Keōua.  (Fornander)

Kamehameha, through the assistance of the Kona “Uncles” (Keʻeaumoku, Keaweaheulu, Kameʻeiamoku & Kamanawa (the latter two ended up on the Island’s coat of arms;)) succeeded, after a struggle of more than ten years, in securing to himself the supreme authority over that island.

A later battle at ʻIao saw the Maui troops completely annihilated by Kamehameha’s forces, and it is said that the corpses of the slain were so many as to choke up the waters of the stream of lao, and that hence one of the names of this battle was “Kepaniwai” (the damming of the waters).  (Fornander)

Then, a final battle of Kamehameha’s conquest took place on Oʻahu.  Kamehameha landed his fleet and disembarked his army on Oʻahu, extending from Waiʻalae to Waikīkī … he marched up the Nuʻuanu valley, where Kalanikūpule had posted his forces.  (Fornander)

In 1804, Kamehameha was preparing to invade Kauai – with the goal of uniting the Islands under single control.  However, prior to the invasion, maʻi ‘ōkuʻu (believed to be cholera) struck the islands.  It affected Kamehameha and his planned invasion of Kauai.

Keʻeaumoku, the slayer of princes and maker of kings, died peacefully as governor of the windward islands.  (Kalākaua)  It is believed maʻi ‘ōkuʻu was the cause of death of Keʻeaumoku, on March 21, 1804.

In the face of the threat of a further invasion, in 1810, at Pākākā on Oʻahu, negotiations between King Kaumuali‘i and Kamehameha I took place and Kaumualiʻi yielded Kauai to Kamehameha.

The agreement marked the end of war and thoughts of war across the islands.  Although Kaumuali‘i had ceded Kauai and Niʻihau to Kamehameha I, he generally maintained de facto independence and control of the island following his agreement with Kamehameha.

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by Peter T Young 1 Comment

William Charles Lunalilo

William Charles Lunalilo was born on January 31, 1835 in an area known as Pohukaina (now part of Honolulu) to High Chiefess Miriam ‘Auhea Kekauluohi (Kuhina Nui, or Premier of the Hawaiian Kingdom and niece of Kamehameha I) and High Chief Charles Kanaʻina.

Lunalilo’s grandparents were Kalaʻimamahu (half-brother of Kamehameha I) and Kalākua (sister to Kaʻahumanu). His great grandfather was Keouakupupailaninui (father of Kamehameha I).

He was declared eligible to succeed by the royal decree of King Kamehameha III and was educated at the Chief’s Children’s School, and at age four, became one of its first students.

He was known as a scholar, a poet and a student with amazing memory for detail. From a very young age, he loved to write, with favorite subjects in school being literature and music.

As a young man, he was courteous and intelligent, generous and friendly. His close friends affectionately called him “Prince Bill”. His native people called him Lokomaikaʻi (“merciful, gracious, generous or benevolent”.)

In the Constitutional Convention of 1864, Lunalilo strongly supported both the cause of the people against unnecessary interference by any ruler and a more democratic government with two houses of the legislature, a House of Nobles and a House of Representatives.  He wanted a constitution that favored the people and gave less power to the king.

Kamehameha V had not named a successor to the throne before he died on December 11, 1872. Lunalilo wanted his people to choose their next ruler in a democratic manner and requested a plebiscite to be held on New Year’s Day following the death of Kamehameha V.

He therefore noted, “Whereas, it is desirable that the wishes of the Hawaiian people be consulted as to a successor to the Throne, therefore, notwithstanding that according to the law of inheritance, I am the rightful heir to the Throne, in order to preserve peace, harmony and good order, I desire to submit the decision of my claim to the voice of the people.” (Lunalilo, December 16, 1872)

Prince David Kalākaua and others not in the Kamehameha lineage chose to run against Prince Lunalilo.  The people on every island chose William Charles Lunalilo as King.

At noon on January 8, 1873, the Legislature met, as required by law, in the Courthouse to cast their official ballots of election of the next King.  Lunalilo received all thirty-seven votes.

The coronation of Lunalilo took place at Kawaiahaʻo Church in a simple ceremony on January 9, 1873. He was to reign for one year and twenty-five days, succumbing to pulmonary tuberculosis on February 3, 1874.

As a proponent of democracy and more freedom of choice for his people, he did not name a successor before his death because he believed that the people should, again, choose their leader. His trait of “Lokomaikaʻi” followed him in death, because of his desire to do what was best for the people.

Upon his passing, the Royal Mausoleum was the temporary resting place for Lunalilo.  By birthright, his remains could have remained there with the other Aliʻi, however, his desire was to be among his people, and in 1875 his remains were moved to their permanent resting place in a tomb built for him and his father, Kanaʻina, on the grounds of Kawaiahaʻo Church.

His estate included large landholdings on five major islands, consisting of 33 ahupuaʻa, nine ‘ili and more than a dozen home lots. His will established a perpetual trust under the administration of three trustees to be appointed by the justices of the Hawaiian Supreme Court.

Lunalilo was the first of the large landholding aliʻi to create a charitable trust for the benefit of his people.

The purpose of his trust was to build a home to accommodate the poor, destitute and inform people of Hawaiian (aboriginal) blood or extraction, with preference given to older people. The will charged the Trustees to sell all of the estate’s land and to build and maintain the home.

In 1879 the land for the first Lunalilo Home was granted to the estate by the Hawaiian government and consisted of 21 acres in Kewalo, near the present Roosevelt High School.

The construction of the first Lunalilo Home at that site was paid for by the sale of estate lands. The Home was completed in 1883 to provide care for 53 residents. An adjoining 39 acres for pasture and dairy was conveyed by the legislative action to the Estate in 1888.

After 44 years, the Home in Kewalo had deteriorated and became difficult and costly to maintain. The trustees located a new 20-acre site in Maunalua on the slopes of Koko Head.

The Maunalua site was purchased by the Brown family (John Ii Estate, Ltd.) and given as a gift to Lunalilo Home in memory of their mother Irene Ii Holloway, daughter of John Ii, who was a close friend of Lunalilo’s father.

With Court approval in 1927, the Kewalo/Makiki property was subdivided and sold and the proceeds used to purchase and renovate the buildings on the site to accommodate 56 residents.

Lunalilo Home temporarily ceased operations from 1997 through 2001 to undertake major renovations to its structure. Upon re-opening, it was licensed by the State Department of Health as an Adult Residential Care Home (ARCH) to accommodate 42 residents.

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Palikū

O‘ahu Island consists of a volcanic mass of two primary formations, including the Ko‘olau Formation in the east (windward) and the Wai‘anae Formation in the west (leeward). These volcanic eruptions occurred approximately 1.8 to 2.6 million years ago.

The island of Oʻahu is divided into 6 moku (districts), consisting of: ‘Ewa, Kona, Koʻolauloa, Koʻolaupoko, Waialua and Waiʻanae. These moku were further divided into 86 ahupua‘a (land divisions within the moku.)  Ko‘olauloa is divided into 23-ahupua‘a (traditional land division); Ko‘olaupoko is divided into 11-ahupua‘a.

Palikū is in Ko‘olaupoko where it joins Ko‘olauloa. This is now known as Kualoa. The generally narrow coastal area has been gradually accumulating since that time around the base of this volcanic core as a result of gradual erosion and weathering of the uplands.

The coastal beach, however, is a more recent formation. Sea level returned to its modern level sometime around 2,000 years ago, at least a 1,000 years before Polynesian colonists first set foot in Hawai‘i.

The earliest evidence of human occupation at Kualoa Beach is dated at about AD 1040 to 1280, in the most landward portion of the peninsula.

The early radiocarbon date is from charcoal recovered from a firepit that also contained a few discarded basalt flakes, the tip component of a two-piece bone fishhook, and dense shell and bone midden.

The calendar date range of AD 1040 to 1280 ranks among the earliest in secure archaeological context for windward O‘ahu, but it post-dates first settlement in the archipelago by up to a few centuries. The earliest human activities may have been in the more stable coastal plain landward of the Kualoa peninsula.

At the time of Polynesian settlement in the Hawaiian Islands, accretion of the Kualoa Peninsula probably was only in its beginning stage. The landscape at the time, therefore, must have been dominated by steep cliffs near the coast. (Carson and Athens)

This area had an older name Palikū that referred to the “vertical cliff” characterizing this land, and the newer name Kualoa refers to the “long back” of a mo‘o or moko (giant lizard) slain by Hi‘iaka.

The renaming possibly implies knowledge of the ancient landscape prior to coastal growth out into the ocean and substantial accretion, apparently concurrent with the earliest period of human settlement.

“Paliku (Erect cliff), the male, mated with Paliha‘i (Broken cliff), the female. Eight generations later appear Papaluna (Stratum above), the male, mating with Papailalo (Stratum below), the female. (Their counterparts Papa‘una and Papa‘a‘o appear in Marquesan genealogical creation.)”

“The Kumulipo recites 28 more generations (36 following Paliku) before there first appears the name Haumea, who is Mother Earth (sometimes called Papa), she ‘of myriad forms’ (of vegetation) who mated first with WVakea (Kanehoalani}.”

“There follows, as a narrative within the genealogical sequence, the account of the union of Haumea and Wakea, ‘dwelling in the House of Wakea’ (Ka hale ‘i‘o Wakes i noho ‘ai) and the birth of Haloa, the progenitor of mankind.”

When the land was known as Palikū, the goddess Haumea and her husband Wakea were the progenitors of the Hawaiian people, and they made their home at Palikū.

This place can be associated with the beginning of human life, the founding generations of certain Hawaiian genealogies, and the formation of traditional religious practices.

Handy and Handy noted that: “The land now called Kualoa was formerly Paliku (upright cliff), for its salient feature, the great cliff at its back. It was here that the primordial goddess Haumea battled alone against the warriors of Kumuhonua in legendary times preceding the great tidal wave that inundated all the coast from Kualoa south to He‘eia.”

“Here was built the high shrine to Lono … who saved Wakea and Haumea in the flood.”

Palikū is recognized as the place of the first heiau (traditional Hawaiian religious temple) during the time of Haumea and Wākea and associated with an ancient cultural context that later underwent significant evolution.

When a great tidal wave swept Haumea, Wākea, and all of their followers out to sea, Wākea was instructed, presumably by the god Lono, ‘to cup his hands together to represent a heiau, then he caught a humuhumu-nukunukuapua‘a fish [triggerfish with a pig-like snout] . . . and stuck it head first into the cupped hands to represent a pig’. (Handy and Handy).

The followers repeated Wākea’s actions, and then the sea washed all of them ashore.

In gratitude to Lono, a temple was constructed at Palikū, and an order of priests called Mo‘o-kuauhau-o-Lono (literally “genealogical line of Lono”) was responsible for religious proceedings at this temple. (Malo)

Handy and Handy reported that the priestly order known as Palikū formerly performed rituals at heiau (temples) called māpele.

Māpele is defined as ‘thatched heiau. (temple) for the worship of Lono and the increase of food’ (Lono was god of abundance as well as of rain and storm). (Handy and Handy)

The area was partly in Ko‘olaupoko and partly in Ko‘olauloa. The tax collectors of Ko‘olaupoko accompanying the symbol of Lono came only to the northern border of Kualoa at Paliku and turned back. Those of Ko‘olauloa came south to Ka‘a‘awa on the north side of Kanehoalani (the summit of the ridge at Kualoa) and turned back. (Handy and Handy)

“The fact that the land strip Kualoa, called formerly Paliku, with Kanehoalani towering at its back, was a land so sacred that no canoe could pass by at sea without lowering its sails …”

“… would seem to justify the conclusion that it was at the base of the cliff called Paliku that the ancient mapele shrine dedicated to Lono was located. This undoubtedly was the seat of the hierarchy of the priestly order of Lono”. (Malo)

Kualoa (formerly called Paliku, after its sacred cliff) has a broad lagoon inside a solid barrier reef, but hardly any beach. Having no streams, it was for the most part unsuitable for taro growing.

However, the late Albert F Judd, in whose family the ranch lands of Kualoa have long been included, recalled that his father, Dr. GP Judd, once said that the Kahola-Iele Pond was excavated from a long abandoned taro lo‘i.

This pond is in the flatland named ‘Apua near the boundary between Kualoa and Hakipu‘u. The land was anciently famous for the wauke (paper mulberry) grown there for the making of bark cloth (tapa).

North of Kanehoalani is the valley of Ka‘a‘awa (Turning passage). The name apparently refers to the ‘passage’ through the reef formed by the stream which empties through two channels some distance apart.  There is a narrow beach and broad lagoon, not very well protected because the passage (awa) through the reef is so broad.

At Ka‘a‘awa there was a small stream that flowed only in rainy weather, but the flat and sloping habitable area of Ka‘a‘awa and Makaua must have been good only for sweet potatoes, and no doubt there were coconut trees along the shore. There is hardly any beach, but a high shore and a well-protected lagoon make this a good fishing locality.  (Handy and Handy)

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Voyaging Canoes

Before European open ocean exploration began, Eastern Polynesia had been explored and settled.  (Herb Kane)

More than three thousand years ago, the uninhabited islands of Samoa and Tonga were discovered by an ancient people. With them were plants, animals and a language with origins in Southeast Asia; and along the way they had become a seafaring people.

Arriving in probably a few small groups, and living in isolation for centuries, they evolved distinctive physical and cultural traits. Samoa and Tonga became the cradle of Polynesia, and the center of what is now Western Polynesia.  (Herb Kane)

By the time European explorers entered the Pacific in the 15th century almost all of the habitable islands had been settled for hundreds of years and oral traditions told of explorations, migrations and travels across this immense watery world.  (Kawaharada)

Because of the great distances, these must have been sailing double-hulled canoes, with paddling as auxiliary power used only for brief periods-to launch or land canoes, or keep off a dangerous lee shore.

Changes in the primary power mode of the larger canoes of the Hawaiian Islands from sail to paddling, followed by a return to sail.

Voyaging vessels were double-hull; hulls were deep enough to track well while sailing across the wind or on a close reach into the wind. The round-sided V hulls provided lateral resistance to the water while under sail.  (Herb Kane)

The most widely distributed and presumably most ancient sail was a triangle made up of strips of fine matting sewn together and mounted to two spars, one serving as a mast; the other, as a boom, usually more slender and either straight or slightly curved.

Throughout Eastern Polynesia, the same basic design probably persisted throughout the era of long distance two-way voyaging. (Herb Kane)

The double-hulled voyaging canoes were seaworthy enough to make voyages of over 2,000 miles along the longest sea roads of Polynesia, like the one between Hawai‘i and Tahiti.

And though these double-hulled canoes had less carrying capacity than the broad-beamed ships of the European explorers, the Polynesian canoes were faster: one of Captain Cook’s crew estimated one could sail “three miles to our two.”  (Kawaharada)

Voyaging between Hawaiʻi and the South Pacific appears to have ceased several centuries before European arrival. No explanation is found in the traditions.  (Herb Kane)

As long distance voyaging declined, the need shifted from voyaging canoes to large canoes for chiefly visits and warfare within the Hawaiian Islands, resulting in changes in canoe design.

For these short coastal and inter-island trips, paddling replaced sailing as the dominant power mode. Never certain when hospitality might turn sour, chiefs prudently traveled with bodyguards.  (Herb Kane)

Throughout the years of late-prehistory, AD 1400s – 1700s, and through much of the 1800s, the canoe was a principal means of travel in ancient Hawaiʻi.  Canoes were used for interisland and inter-village coastal travel.

Most permanent villages initially were near the ocean and at sheltered beaches, which provided access to good fishing grounds, as well as facilitating convenient canoe travel.

In the 1970s the Polynesian Voyaging Society built and launched a Polynesian voyaging canoe with the intention of sailing it from Hawai‘i to Tahiti using only traditional techniques. The canoe, christened Hōkūle‘a, was piloted by Mau Piailug, a navigator from the Caroline Islands.

The goal of the project was to show that, although no such voyage had been made for hundreds of years, ancient Polynesian voyagers had been able to navigate distances of more than 2,500 miles using nothing more than their knowledge of the wind, sea, and stars.

On May 1, 1976, the Hōkūle‘a set sail from the island of Maui. Just before their departure, Mau addressed the crew, telling them how to behave while they were at sea.

“Before we leave,” he told them, “throw away all the things that are worrying you. Leave all your problems on land.” On the ocean, he said, “everything we do is different.”

At all times, the crew would be under the captain’s command: “When he says eat, we eat. When he says drink, we drink.” For three, maybe four weeks, they would be out of sight of land. “All we have to survive on are the things we bring with us…. Remember, all of you, these things,” he concluded, “and we will see that place we are going to.” (PopularScience)

Almost 50-years later, the Hōkūle‘a sailed on the Moananuiākea Voyage. (Moananuiākea refers to the vast waters of the earth’s largest ocean.) (MauiNow) (Art of Voyaging Canoe by Herb Kane.)

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