Images of Old Hawaiʻi

by Peter T Young Leave a Comment

Waipiʻo Kimopo

At the time of Captain Cook’s arrival (1778,) 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, Lanai and Kahoʻolawe, ruled by Kahekili; (3) Oʻahu, under the rule of Kahahana; and (4) Kauai and Niʻihau, Kamakahelei was ruler.

Kahahana was high-born and royally-connected. His father was Elani, one of the highest nobles in the ʻEwa district on Oʻahu, a descendant of the ancient chiefs of Līhuʻe.  While still a child, Kahahana was sent to Maui to live in the court of his relative, Kahekili.  (Fornander)

Then Oʻahu chiefs selected Kahahana to be their leader (this was the second king to be elected to succeed to the throne of Oʻahu, the first being Māʻilikūkahi, who was his ancestor.)

Kahahana left Maui and ruled Oʻahu.  When war broke out between Kalaniʻōpuʻu of Hawaiʻi Island and Kahekili in 1779, Kahahana had come to the aid of Kahekili.

Later, things soured.

“At that time Kahekili was plotting for the downfall of Kahahana and the seizure of Oʻahu and Molokaʻi, and the queen of Kauaʻi was disposed to assist him in these enterprises.” (Kalākaua)

In the beginning of 1783, King Kahekili from Maui sought to add Oʻahu under his control.   Kahekili invaded Oʻahu and Kahahana, landing at Waikīkī and dividing his forces in three columns (Kahekili’s forces marched from Waikīkī by Pūowaina (Punchbowl,) Pauoa and Kapena to battle Kahahana and his warriors.)

Kahahana’s army was routed, and he and his wife fled to the mountains. For nearly two years or more they wandered over the mountains, secretly aided, fed and clothed by his supporters, who commiserated the misfortunes of their former king.

Weary of a life in hiding, Kahahana sent his wife, Kekuapoʻiʻula, to negotiate with Kekuamanohā (her brother, and chief under Kahekili) for their safety.  Kekuamanohā sent messengers to Kahekili at Waikīkī informing him of the fact.

Kahekili immediately ordered the death of Kahahana, and he sent a double canoe down to ʻEwa to bring the corpse to Waikiki.  This order was faithfully executed by Kekuamanohā.  Kahahana and Alapaʻi were killed in Waikele.

Some of the remaining Oʻahu chiefs sought revenge and devised a wide-spread conspiracy against Kahekili and the Maui chiefs.  The conspiracy was led by Elani, father of Kahahana and included a number of Oʻahu chiefs.

At the time, Kahekili and his chiefs were quartered in various areas around the island.  Kahekili was in Kailua, while others were in Kāneʻohe and Heʻeia, and the remainder in ʻEwa and Waialua.

The plan was to kill the Maui chiefs on the same night in the different districts.

The conspiracy and revolt against Kahekili on Oʻahu was called Waipio Kimopo, (the “Waipiʻo Assassination” – named such, having originated in Waipiʻo, ʻEwa.)

However, before they could carry out their plan, Kalanikūpule found out their intentions and informed his father, Kahekili.  Messengers were sent to warn the other chiefs, who overcame the conspirators and killed them.  (Apparently the messenger to warn the chiefs in Waialua was too late and the Maui chiefs there were killed.)

It was found to be the best policy for a newly conquered people to give prompt and zealous allegiance to Kahekili, lest his piercing eyes should detect a want of aloha in his newly acquired subjects. For such delinquency he had given the people of a whole town to midnight slaughter.  (Newell)

Gathering his forces together, Kahekili overran the districts of Kona and ʻEwa, and a war of extermination ensued. Men, women and children were killed without discrimination and without mercy.  This event was called Kapoluku – “the night of slaughter.”  (Newell)

The streams of Makaho and Niuhelewai in Kona (Oʻahu,) and that of Hōʻaeʻae in ʻEwa, were said to have been literally choked with the corpses of the slain. The Oʻahu aristocracy had almost been entirely killed off.

Kalaikoa, one of the Maui chiefs, scraped and cleaned the bones of the slain and built a house for himself entirely from the skeletons of the slaughtered situated at Lapakea in Moanalua.  The skulls of Elani and other slain Oʻahu chiefs adorned the doorways of the house. The house was called “Kauwalua.” (Lots of information from Fornander and Bishop Museum.)

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by Peter T Young Leave a Comment

Kānāwai Māmalahoe (Law of the Splintered Paddle)

In old Hawai‘i, people knew their place in life; some were born to be ali‘i (chiefs,) others were maka‘āinana (commoners.)
 
Each followed protocols, traditions and kapu.
 
The Ali‘i were descended from the gods and had strong mana (spiritual power.)
 
Maka‘āinana were workers (farmers, fishers, crafters and laborers.)
 
Even though kapu and traditions guided people on how to behave, sometimes innocent people got caught in the middle of feuding chiefs.
 
A story suggests that on one occasion, Kamehameha I was fighting in Puna.
 
While chasing two fishermen (presumably with the intention to kill them), his leg was caught in the reef and, in defense, one of the fisherman hit him on the head with a paddle, which broke into pieces.
 
Kamehameha was able to escape (because the fisherman fled, rather than finishing him off.)
 
The story continues that Kamehameha learned from this experience and saw that it was wrong to misuse power by attacking innocent people.
 
Years later, Kamehameha summoned the two fishermen.  When they came, he pardoned them and admitted his mistake by proclaiming a new law, Kānāwai Māmalahoe – Law of the Splintered Paddle.
 
The original 1797 law:
 
Kānāwai Māmalahoe (in Hawaiian:):
 
E nā kānaka,
E mālama ‘oukou i ke akua
A e mālama ho‘i ke kanaka nui a me kanaka iki;
E hele ka ‘elemakule, ka luahine, a me ke kama
A moe i ke ala
‘A‘ohe mea nāna e ho‘opilikia.
Hewa nō, make.
 
Law of the Splintered Paddle (English translation:)
 
Oh people,
Honor thy gods;
Respect alike [the rights of]
People both great and humble;
See to it that our aged,
Our women and our children
Lie down to sleep by the roadside
Without fear of harm.
Disobey, and die.
 
Kamehameha’s Law of the Splintered Paddle of 1797 is enshrined in the State constitution, Article 9, Section 10:
 
“Let every elderly person, woman and child lie by the roadside in safety”.
 
It has become a model for modern human rights law regarding the treatment of civilians and other non-combatants.
 
Kānāwai Māmalahoe appears as a symbol of crossed paddles in the center of the badge of the Honolulu Police Department.
 
A plaque, facing mauka on the Kamehameha Statue outside Ali‘iōlani Hale in Honolulu, notes the Law of the Splintered Paddle (it is the image noted here.)
 
 

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Naha Stone

The legend of King Arthur (Le Morte Darthur, Middle French for “the Death of Arthur” (published in 1485)) speaks of King Arthur, Guinevere, Lancelot and the Knights of the Round Table (and foresees “Whoso pulleth out this sword of this stone is the rightwise born king of all England.”)

Many tried; many failed.

Legendary Arthur later became the king of England when he removes the fated sword from the stone. Legendary Arthur goes on to win many battles due to his military prowess and Merlin’s counsel; he then consolidates his kingdom.  (The historical basis for the King Arthur legend has long been debated by scholars.)

In Hawaiʻi, a couple legends and prophecies relate to a stone, Naha Pōhaku (the Naha Stone.)

Its weight is estimated to be two and one-half tons (5,000-pounds.)  The stone was originally located in the Wailua River, Kauai; it was brought to Hilo by chief Makaliʻinuikualawaiea on his double canoe and placed in front of Pinao Heiau.  (NPS)

The stone was reportedly endowed with great powers and had the peculiar property of being able to determine the legitimacy of all who claimed to be of the royal blood of the Naha rank (the product of half-blood sibling unions.)

As soon as a boy of Naha stock was born, he was brought to the Naha Stone and was laid upon it – one faint cry would bring him shame.  However, if the infant had the virtue of silence, he would be declared by the kahuna to be of true Naha descent, a royal prince by right and destined to become a brave and fearless soldier and a leader of his fellow men.  (NPS)

In another instance, Kamehameha traveled from Kohala to Hilo with Kalaniwahine a prophetess, who advised him that there was a deed he must do.  Although not of Naha lineage, Kamehameha came to conquer the Naha Stone.

Kalaniwahine proclaimed that if he succeeded in moving Naha Pōhaku, that he would move the whole group of Islands. If he changed the foundations of Naha Pōhaku from its resting place, he would conquer the whole group and he would prosper and his people would prosper.

Kamehameha said, “He Naha oe, a he Naha hoi kou mea e neeu ai. He Niau-pio hoi wau, ao ka Niau-pio hoi o ka Wao.” (”You are a Naha, and it will be a Naha who will move you. I am a Niaupio, the Niaupio of the Forest.”)

With these words did Kamehameha put his shoulders up to the Naha Stone, and flipped it over, being this was a stone that could not be moved by five men.  (Hoku o Hawaiʻi, November 1, 1927)

When Kamehameha gripped the stone and leaned over it, he leaned, great strength came into him, and he struggled yet more fiercely, so that the blood burst from his eyes and from the tips of his fingers, and the earth trembled with the might of his struggling, so that they who stood by believed that an earthquake came to his assistance.  (NPS)

The stone moved and he raised it on its side.

And, the rest of the history of the Islands has been pretty clear about the fulfillment of the prophecy and unification of the Islands under Kamehameha.

The Naha Stone is in front of Hilo Public Library at 300 Waiānuenue Avenue between Ululani and Kapiʻolani Street (the larger of the two stones there.)

The upright stone sitting to the makai side of the Naha Stone is associated with the Pinao Heiau, one of several that once stood in Hilo. Some of the stones that built the first Saint Joseph church and other early stone buildings in town likely came from Pinao heiau.  (Zane)

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by Peter T Young Leave a Comment

Six Main Styles of Hawaiian Fishponds

A fishpond symbolized a rich ahupua‘a (major land division), which reflected favorably on the ali‘i as well as on the people living in the ahupua‘a.

There are two general types of fishponds, saltwater and freshwater, with six main styles. The style of fishponds constructed is closely related to the topographical features of an area.

The salinity of the water served as an important element determining type of construction as well as what types of food that could be raised and their level of productivity.

The six main styles of fishponds as identified by Kikuchi include: Loko Kuapā, Loko Pu‘uone, Loko Wai, Loko I‘a Kalo, Loko ‘Ume‘iki and Kāheka / Hāpunapuna.

The first three types of coastal fishponds – Loko Kuapā, Loko Pu‘uone, and Loko Wai – belonged to royalty. These ponds, between 10 and 100 acres in size, were considered a symbol of high social and economic status.

Loko Kuapā

A fishpond of littoral water whose side or sides facing the sea consist of a stone or coral wall usually containing one or more sluice grates.

Loko kuapā (Figure 1, Type 1) were strictly coastal fishponds whose characteristic feature was a kuapā (seawall) of lava or coral rubble. They were usually built over a reef flat, with the wall extending out from two points on the coast in an enclosed semicircle.

These ponds usually had one or two ‘auwai (channels) that were used mainly for water flushing or inflow, depending on the rising and ebbing of the tides, but were also used during harvesting and stocking.

Loko kuapā, because they were enclosed reef flats, had all the marine aquatic sea life that would be expected to be found on a reef flat including kala, palani, and manini.

Less common fish sometimes found in these fishponds were the kāhala, kumu, moano, weke ula, uhu, various species of hīnālea, surgeonfish, crevally, goatfish, and even puhi.

Loko Pu‘uone

An isolated shore fishpond usually formed by the development of barrier beaches building a single, elongated sand ridge parallel to the coast and containing one or more ditches and sluice grates.

Loko pu‘uone contained mostly brackish water, with inputs from both freshwater and saltwater sources.  Fresh water from streams, artesian springs, and percolation from adjacent aquifers was mixed with seawater that entered through channels during incoming tides.

This mixing produced a highly productive estuarine environment. The most characteristic feature of this type of fishpond was a sandbar, coastal reef structure, or two close edges of landmass that could be connected to enclose a body of water.

Typical of these ponds were fish that were able to handle fluctuations of salinity. These fish include ‘ama‘ama, awa, āholehole, pāpio or ulua, ‘ō‘io, nehu, awa ‘aua, ‘o‘opu, kaku, moi, and weke.

Loko Wai

An inland freshwater fishpond which is usually either a natural lake or swamp, which can contain ditches connected to a river, stream, or the sea, and which can contain sluice grates.

It was typically made from a natural depression, lake, or pool whose water was mainly from diverted streams, natural groundwater springs, or percolation from an aquifer. Various ‘o‘opu were commonly found in these ponds.

Loko I‘a Kalo

An inland fishpond utilizing irrigated taro plots.  These “kalo fishponds” combined aquaculture with flooded agriculture. Kalo lo‘i were used to raise ‘o‘opu, ‘ama‘ama, and āholehole.

Research has suggested that diversion of stream runoff for the irrigation of kalo eventually led to fish aquaculture. Irrigated agriculture in lo‘i was enhanced by including fish (loko i‘a kalo), and this led to pure fishpond aquaculture  – loko pu‘uone.

Loko ‘Ume‘iki

Loko ‘ume iki were not actually fishponds but rather fish traps. Like the loko kuapā, they were constructed on a reef flat, but loko ‘ume iki had “fish lanes,” corridors used to net or trap fish going onto or off the reef.

Each loko ‘ume iki had many fish lanes with fishing rights usually assigned to a family. The traps operated without the use of gates and relied on natural movements of fish.

The lanes were usually tapered, with the wide end facing either inward or outward, and anywhere from 10 to 40 feet long.

Kāheka and Hāpunapuna

A natural pool or holding pond.  These fishponds are also referred to as anchialine ponds. They have no surface connection to the sea, contain brackish water and show tidal rhythms. Many have naturally occurring shrimp and mollusks.

Most Hawaiian anchialine ponds are in the youngest lava areas of the Big Island of Hawaiʻi and Maui. They exist in inland lava depressions near the shore and contain brackish (a mixture of freshwater and saltwater) water.

Freshwater is fed to the ponds from ground water that moves downslope and from rainwater. Ocean water seeps into the ponds through underground crevices in the surrounding lava rock.  (Lots of information here is from DLNR and Farber.)

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Kānekapōlei

At the time of ‘contact’ (Captain Cook’s arrival (1778,)) 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, Lanai and Kahoʻolawe, ruled by Kahekili;

(3) Oʻahu, under the rule of Kahahana; and

(4) Kauai and Niʻihau, Kamakahelei was ruler.

On the Big Island, one of Kalaniʻōpuʻu’s wives was Kānekapōlei (Kāne in the circle of beloved ones (ksbe.))  She is reported to be the daughter of Kauakahiakua of the Maui royal family and his wife Umiaemoku; some suggest she is said to have been of the Kaʻū family of chiefs.

According to Hawaiian historian Samuel Kamakau, her father Kauakahiakua owned the sea cucumber (loli) ovens of the district of Kaupo on the island of Maui.

Kalaniʻōpuʻu and Kānekapōlei had two sons, Keōua Kuʻahuʻula and Keōua Peʻeale.

In addition to instruction in all Hawaiian knowledge, not merely in fishing, agriculture, warfare, history and so forth, young chiefs were instructed in sex life.

The latter instruction was imparted by some older woman in the family or attached to it, when the pupil had reached a suitable age (puberty.)  Some suggest Kānekapōlei was the one to instruct Kamehameha, and Pauli Kaʻōleiokū was the result of that and known as ‘keiki makahiapo’ (first-born child) of Kamehameha.  (Stokes)

During Captain Cookʻs visit to Hawaiʻi on his third voyage of exploration in 1779, then-Lieutenant King (later Captain) mentioned Kalaniʻōpuʻu’s favorite wife Kānekapōlei. He and his men spelled her name many different ways including “Kanee-Kabareea,” “Kanee-cappo-rei,” “Kanee Kaberaia,” “Kainee Kabareea,” “Kahna-Kubbarah.”

“During the following night, the cutter belonging to the Discovery was stolen, so that their depredations seemed confined to what belonged to that ship.”

“This irritated captain Cook, and he gave orders to stop all the canoes that should attempt to leave the bay, intending to seize and destroy them, if he could not recover the cutter by fair means.”  (Captain King’s Journal)

Ashore, “Captain Cook’s orders to Mr. King were, to endeavour to quiet the minds of the natives on the side of the bay where he was going, by assuring them that they should not be hurt; to keep his people together; and to be upon his guard.”

“The captain proceeded, with the lieutenant and nine marines, to the village where the king resided. He found him calm and unruffled, to all appearance ignorant of the theft committed on the cutter.”  (Captain King’s Journal)

“He (Kalaniʻōpuʻu) readily accepted of an invitation to spend the day on board the Resolution, and accompanied the captain to the beach. His two sons (Keōua Kuʻahuʻula and Kaʻōleiokū) were already in the pinnace (a tender boat,) and the rest of the party were advanced near the water-side …”

“… when an elderly woman, called Kanee-Kabareea (Kānekapōlei,) the mother of the boys, and one of the king’s favourite wives, came after him, and, with many tears and entreaties, besought him not to go on board …”

“… at the same time two chiefs, who came along with her, laying hold of the king, forced him to sit down, insisting that he should go no farther.”    (Captain King’s Journal)

“The natives now collected in vast numbers along the shore, and began to throng round captain Cook and their king …”

“… upon which the lieutenant of marines, by the permission of his captain, drew the men up along the rocks, close to the water’s edge, in a line, at the distance of about thirty yards from the place where the king was sitting.”

“At length the captain gave up all thoughts of prevailing upon Terreeoboo (Kalaniʻōpuʻu) to accompany him, observing to Mr. Phillips, that it would be impossible to compel him to go on board, without the risk of killing a great number of the inhabitants.”    (Captain King’s Journal)

Shortly after, “Captain Cook, the last time he was seen distinctly, was standing at the water’s edge … he was desirous of preventing any farther bloodshed …”

“… whilst he faced the natives, none of them had offered him any violence, but having turned about to give his orders to those in the boats, he was stabbed in the back”.  Cook was killed.    (Captain King’s Journal)

Kalaniʻōpuʻu died in 1782.  Before his death, Kalaniʻōpuʻu gave an injunction to Kiwalaʻo (another son) and Kamehameha (his nephew,) and to all the chiefs, thus: “Boys, listen, both of you.”

“The heir to the kingdom of Hawaii nei, comprising the three divisions of land, Kaʻū, Kona and Kohala, shall be the chief Kiwalaʻo. He is the heir to the lands.” (Fornander)

Keōua Kuʻahuʻula and his younger brother Kaʻōleiokū had for many years resisted Kamehameha’s attempts to conquer the whole of Hawaiʻi Island, after the death of Kiwalaʻo in the Battle of Mokuʻōhai (1782.)  Keōua escaped the battle to relatives in the Kaʻū district to the South.  (Stokes)

Keōua was killed in 1791, when Kamehameha invited him to the Puʻukoholā Heiau in Kohala.  Pauli Kaʻōleiokū was spared.

Pauli Kaʻōleiokū married Luahine, they had one child, Princess Konia; Princess Konia married Abner Paki, they had one child, Princess Bernice Pauahi.  (Kaʻōleiokū was also the maternal grandfather of Princess Ruth Keʻelikōlani.)  (Stokes)

Great granddaughter of Kamehameha I and Kānekapōlei, Princess Bernice Pauahi officially was eligible to the throne by order of Kamehameha III; she was offered the throne by Kamehameha V, but refused it.

In 1850, the princess was married at the Royal School to Mr Charles Reed Bishop of New York, who started the bank of what is now known as First Hawaiian Bank. A small wedding was conducted with only a few attending.

Princess Bernice Pauahi Bishop died childless on October 16, 1884.  She foresaw the need to educate her people and in her will she left her large estate of the Kamehameha lands in trust to establish the Kamehameha Schools for children with Hawaiian blood.

The image shows Cook’s death, witnessed by Kānekapōlei and her sons and husband.

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