Place Names | Page 107 | Images of Old Hawaiʻi

August 23, 2018 by Peter T Young 3 Comments

Niu

Past cultural practices along the region of Wai‘alae to Kuli‘ou‘ou are generally associated with habitation, farming, fishing, gathering, religious activities and burials. During the early post contact period, this area was well-populated and several settlements, fishing villages and fishponds lined the coast.

Niu was noted in early records for a number of inland caves used for burials. “Sometimes the bodies of chiefs were placed in small canoes, or parts of a canoe, and hidden in roomy caverns, watched over by devoted guards.”

“This was done at Niu, where decayed remnants of canoes can still be seen. … On O‘ahu the caves of Niu … were abundantly used for burial.” (Westervelt; Thrum)

Here, areas along streams and springs were used for taro patches while other areas were used for dry land cultivation or pasture. Cultural practices associated with former fishponds in the region were significant prior to development of the area.

Fishponds played an important role in Hawaiian culture, providing a definite supply of food. Hawaiian fishponds were usually constructed in estuaries where freshwater streams flowed into the ocean.

Kūpapa Pond or Niu Fishpond (the former fishpond at Niuiki Circle) had water-worn walls 3-feet high and 8-feet wide that formed a 2,000-foot long semicircle around several acres. (By 1933, the pond had been filled and used for agriculture. In 1953, the pond was filled and developed for residential use.)

In 1826, the missionary Levi Chamberlain took a tour of the island of O‘ahu, traveling through the southern coast of O‘ahu westward from Makapu‘u.

He recorded a settlement of eighteen houses at Maunalua, with three additional settlements between Maunalua and Wai‘alae. These settlements were probably at Kuli‘ou‘ou, Niu and Wailupe.

In 1828, Chamberlain made a second tour of southeastern O‘ahu, this time traveling eastward from Waikiki. He arrived at Wai‘alae, reporting a school with at least 30 scholars. The next stop was at Niu.

“At a quarter before 9 o’clock we arrived at the pleasant settlement of Wai‘alae, distant on a straight line from Waikiki in a NE direction, about 4 miles, but much farther following the circuitous path along the sea shore.”

“This place is rendered agreeable by a grove of cocoanut trees and a number of branching kou trees, among which stand the grass huts of the natives, having a cool appearance, overshadowed by the waving tops of the cocoanuts, among which the trade winds sweep unobstructed.” (Cultural Surveys) This is Niu.

Niu literally means “coconut”; it was named for a woman who husked coconuts (He ‘o niu kana hana). Niu is variously described as an ‘ili in the ahupua‘a of Waikīkī or an ahupua‘a in the district of Kona. It extends from the border with Wailupe on the west to the border with Kuli‘ou‘ou on the east, and from the sea to the Ko‘olau Mountains.

Niu is divided into two valleys, separated by Kūlepeamoa (flapping of chicken) Ridge. On the west is Pia (arrowroot) Valley and on the east is Kūpaua (upright clam) Valley. The two streams of these valleys merge into Niu Stream near the coast.

This was the home of Alexander Adams. Kamehameha had awarded Adams control of over Niu Valley (much of which is still under the control on his descendants).

It is part of a tract of 2,446-acres that was once a summer home of Kamehameha I and which later claimed by Alexander Adams under Claim No. 802 filed February 14, 1848, with the land commission at the time of the Great Māhele.

The claim states: “From the testimony of Governor Kekūanāoʻa … it appears that the claimant was created lord or konohiki of this land, in the time of Kamehameha I, and that he has exercised the konohikiship of the same without dispute ever since the year of Our Lord 1822.”

It further appears that the claimant obtained his rights in this land, in the same way that he obtained his rights in the land comprised in the Claim No. 801 (in Downtown Honolulu,) namely in remuneration for services rendered the king as sea captain or sailing master.”

Captain Alexander Adams was born December 27, 1780; he left Scotland in 1792 to begin a life of working on the sea. This eventually led him to Hawaiʻi, where he arrived in 1811 on the American trading ship the ‘Albatross’ from Boston.

He became an intimate friend and confidential advisor to King Kamehameha I, who entrusted to him the command of the king’s sandalwood fleet. He became the first regular pilot for the port of Honolulu.

Adams is credited with helping to design the Hawaiian flag – a new flag for Hawaiʻi was needed to avoid confusion by American vessels (prior to that time, Hawaiian vessels flew the British Union Jack.)

“The Hawaiian flag was designed for King Kamehameha I, in the year 1816. As the King desired to send a vessel to China to sell a cargo of sandal-wood, he in company with John Young, Isaac Davis and Alexander Adams …”

“… made this flag for the ship, which was a war vessel, called the Forrester, carrying 16 guns, and was owned by Kamehameha I.” (Ka Nupepa Kuokoa, January 1, 1862)

On March 7, 1817, the Kingdom of Hawaiʻi sent Adams to China to sell the sandalwood. When he sailed to China, it was the first vessel under the flag of Hawaiʻi.

To enter the Chinese harbor, the ship was heavily taxed in port charges. Upon returning October 5, 1817, at Hilo and hearing of the amount Adams had to pay, King Kamehameha decided Hawaiʻi should also generate revenue from port charges. This was the origin of harbor dues in the islands.

Captain Adams was sent to Kauai by Kamehameha I to remove the Russians from Fort Elizabeth that had been set up in 1817. His words reportedly were, “upon arriving they were soon dispatched”. Adams raised the Kingdom of Hawai‘i flag over the fort in October 1817.

Adams stood on the shore with John Young at Kailua-Kona when the first American Christian missionaries anchored off shore on April 4, 1820. He helped convince the King to allow the missionaries to come ashore and take up residence in Hawaiʻi.

When the HMS Blonde arrived in 1825, Adams helped the Scottish naturalist James Macrae distribute some plants he thought would be commercially successful in the tropical climate.

In 1828, Queen Kaʻahumanu gave Adams over 290-acres of land in Kalihi Valley (on the island of Oʻahu) in connection with and in gratitude for his services. The area was called Apili.

Adams married three times, his first was to Sarah ‘Sally’ Davis, daughter of Isaac Davis; two of his wives were the Harbottle sisters (Sarah Harbottle and Charlotte Harbottle,) who were reared by Queen Kaʻahumanu and were favorites at court. According to his personal account, he was the father of 15 children, eight of whom were by his third wife.

After 30 years of piloting, Adams retired in 1853, grew fruit on his land in Kalihi Valley, and was great host to visitors. He also had a home on what was named Adams Lane (in 1850,) a small lane in downtown Honolulu off of Hotel Street named after him (near the Hawaiian Telephone company building.)

Adams died October 17, 1871. He is buried next to his friend and fellow Scotsman Andrew Auld in the Oʻahu Cemetery. Their common tombstone contains the following inscription in the Scots dialect: “Twa croanies frae the land of heather; Are sleepin’ here in death th’gether.”

His estate in Niu Valley was held by his granddaughter Mary Lucas, who started subdividing it in the 1950s. The area created by the filling of Kūpapa Fishpond is now the site of numerous oceanfront homes.

Niu Valley used to house the Dairyman’s (later known as Meadow Gold) dairy in the Niu Shopping Center area, and was the home of “Lani Moo,” their mascot. Most of Niu valley was dairy pasture with some small ranches and nurseries in the interior.

Prior to 1954 when the first residents of the Niu Valley subdivision moved into their new homes, Kalaniana‘ole Highway was a three lane road (one lane was for turning) leading to pig and cattle farms and fishponds. Niu Valley used to be a dairy farm and back then was considered the ‘country.’

Niu Valley Middle School first opened its doors in 1955 with just a seventh grade and a staff of only six members. Since then, it has grown from one building to 15 and now accommodates almost 800 students in grades sixth, seventh and eighth. Niu Valley Middle School is the only middle school in the Kaiser Complex (pop. 30,670). (Niu Valley Playground)

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Map of the island of Maunalua, O’ahu from 1938

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August 22, 2018 by Peter T Young Leave a Comment

Manduke

The first Baldwin on Maui, Rev. Dwight Baldwin was with the Fourth Company of missionaries to Hawaiʻi; he arrived at Honolulu, June 7, 1831. Though not a cowboy, he set out on a mule to treat those in the far reaches of Maui. (Equitrekking)

On September 1, 1888, Haleakala Ranch was incorporated in the Kingdom of Hawaii during the reign of King David Kalakaua. Shortly following incorporation, Henry Perrine Baldwin, co-founder of Alexander & Baldwin, became a shareholder and was also elected as the Ranch’s president. (Haleakala Ranch)

As the Ranch moved into the 20th century, Harry Baldwin became the Ranch’s president and his brother Sam was manager. In 1925, the two consolidated ranch ownership.

Until the 1920s Haleakala Ranch extended to the summit, and cattle were driven up the steep slopes and into the crater to graze on the grass at Paliku, near the eastern crater wall. (Decker, Dartmouth)

In 1927 the Baldwin brothers agreed to a land exchange that would allow the Territory of Hawaii to acquire Haleakala Crater from the Ranch to create Haleakala National Park. (HR) In exchange, the ranch received land in lower Waialua and lower Kama‘ole on an acre-for-acre basis.

“Shipping cattle to market back in the 1930s also involved long rides, mostly in the dark early morning hours. Loading them from the wharf onto the Humu‘ula, the Hawaii Meat Company’s cattle boat, and especially getting the first ones started up the gangplank, presented a problem. … Once started, the rest of the group followed the tracks of those on board, and it didn’t take long to finish loading.”

“Following the end of World War II, the ranch purchased surplus equipment, including a bulldozer and four-wheel-drive trucks, from the military. From this time on, ranch cattle work became more mechanized, with less dependence on horses and the associated long rides.”

“The bulldozer made short work of clearing the lower lantana and panini land, including creation of a system of dirt roads helpful in maintaining pastures and water systems.” (Baldwin)

Samuel Baldwin was manager of Haleakala Ranch for most of his life and president for the last three years, before he died in 1950, his son, Richard, the third-generation member of the Baldwin family to run Haleakala Ranch, took over as president in 1968. (Advertiser)

Richard Hobron Baldwin was born on a koa table at the family home in Mānoa Valley, the oldest son of Samuel Alexander and Kathrine Baldwin, and grandson of Henry P. Baldwin.

“My first experience with ranch work, aside from riding mostly around the yard at the ranch house on my pony named Jack, was branding some calves, offspring of the milk cows at ranch headquarters.”

“This was about 1918 or 1919, and it was exciting when, with the help of a cowboy, my rope got on the neck of a calf. Nothing much happened because these dairy calves just stood there”.

“Aside from the milking herd, which I believe produced milk for all employees, most of the cattle were not too tame. My earliest recollections of cowboy work involved cattle drives in nearby pastures, the biggest event being rounding up half-wild cattle at Pi‘iholo.”

“Following this came branding drives at Olinda, then later drives higher on the mountain at ‘Ukulele, which served as a base camp, with four old houses and corrals for our horses.”

Baldwin married Harriet Barbara ‘Haku’ Damon in May 1936 (they shared the same birth day, August 21; Baldwin in 1911, she in 1913).

The consummate horsewoman, Haku was intimately involved in racing and training the ranch’s thoroughbreds, including many champions who won at the Maui Fair track. (Notes son Peter, the word haku means ‘boss’ in Hawaiian – she earned this nickname while she was growing up.)

“Besides being an aggressive sportsman – he was proficient in golf, tennis, polo, fishing and hunting – he was a winner. … On the ranching side, he was one of the best pasture men we ever had here. He taught me that we were not really raising cattle, we were raising grass, and cattle were the harvesting machines.” (Rice)

Early visitors to the ranch included writer Jack London, General George Patton and Olympic swimmer and surfing pioneer Duke Kahanamoku. (Siler) It’s the latter that leads to the nickname for Baldwin …

He acquired his nickname at an early age, recounts his son Peter. Richard was about three years old when legendary Hawaiian swimmer Duke Kahanamoku was gaining worldwide fame as an Olympic gold medalist and record holder.

As Richard dog-paddled across a swimming pool, an onlooker exclaimed, ‘There goes the man, Duke!’ The name ‘Manduke’ stuck, and all who knew him used it. “He was even listed as Manduke in the Maui phone book.” (Peter Baldwin, Harrison)

‘Cattleman of the Century’ is how the Hawai‘i Cattleman’s Association honored Manduke Baldwin in 1988. (Harrison) Consummate rancher, fisher, polo player, Manduke Baldwin died on Christmas Day 2002. He was 91. (Lots here from Anchval and Harrison.)

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August 19, 2018 by Peter T Young Leave a Comment

‘A City in a Grove’

“When the whalers began to frequent (Honolulu Harbor) place in numbers, a town soon sprung up, and by the year 1820, Honolulu contained some six or seven thousand inhabitants.”

“To-day its population is reckoned at 17,000, a larger number than the capital of the important British Colony of New Zealand could recently boast.”

“The First view of Honolulu, on approaching it from the sea, has been variously described by visitors, some of whom have expressed great disappointment, whilst others have gone into raptures over the scene.”

“Unless, however, from exaggerated descriptions the traveler has been led to expect something extremely wonderful and unusual, I do not understand how anyone can fail to be charmed with the view of Honolulu …”

“… and its surrounding scenery as seen from the deck of an approaching vessel, especially after many days’ confinement on shipboard, with nothing but the waste of waters around him.”

“It is true that the hills of Oahu have not the same luxurious clothing of vegetation that is common in many of the island groups of the Southern Pacific. It is true also that the town has no characteristic buildings of a striking nature to arrest attention.”

“Nevertheless, Honolulu is a prettier place to look at from the sea than nineteen out of twenty port tropics or elsewhere. It has rightly been called ‘a city in a grove.’”

“Until trees were planted it cannot have been an inviting-looking place. No visitor of former days, up to five and twenty years ago, has anything to say in praise of the city, however delighted with the surrounding scenery.”

“Dusty streets, insignificant houses irregularly built and located, with hardly a tree to be seen anywhere, presented no feature worth a second thought.”

“All this is now changed, and by nothing more so than by the growth of the trees, now universally to be found throughout town and suburbs.”

“A few of the more important building tower above the trees; but for the most part the houses and stores are completely hidden by rich evergreen foliage.”

“This alone gives a character of its own to Honolulu which, charming as seen from the sea, is still more delightful when its cool shade is experienced in the streets and gardens of the town.”

“The first evidence of the commercial activity of the port to which the visitor is introduced is the large and substantial wharf or dock, as (according to an imported custom) it is usually called.”

“Here the large steamers of the Mail Service can lie alongside with ease. On the wharf is a huge landing shed, and behind this a large building of stone, occupied as a warehouse for bonded goods.”

“Facing the Esplanade Wharf are the Custom-house buildings, the entrance to the Custom-house itself is on Fort street. The department occupies half the upper floor of one of the buildings. They are all solid-looking erections of stone, and form a block by themselves, having open ground around them on three sides and a wide street on the other.”

“Of these the first was built in 1860, a two-story, fireproof building, sixty feet by sixty. It is here that Customs Department are located, and hence the building is usually known as the Custom-house’”

“Immediately alongside of this a similar warehouse was erected in 1867, and quite lately, in 1878, it has been found necessary to add another large bonding store, 200 feet in length by a width of 50 feet. This latter building has, however, but one story.”

“The isolated position of these warehouses and the substantial manner in which they have been built of stone, with slate or corrugated iron for roofing, renders them the safest stores in the town, and they are recognized as such by all the insurance companies, who take risks on their contents at lower rates than on any other stores.”

“Outside the shed I found quite a crowd of vehicles with their chattering Kanaka drivers looking for a fare. I chartered one, and I and my belongings were quickly bowled over the level streets to my destination.”

“Of course, I went to the Hawaiian Hotel, that pride of all the white inhabitants of Honolulu. It used, I hear, not to be so highly esteemed by a dissatisfied section of the natives, because it was built by the Government and cost a considerable sum of money, ($120,000 or so), to raise which the Government of the day ran the country into debt.”

“Next day I undertook a voyage of discovery through the town and found out the Government Buildings, and the King’s palace, and many other places of more or less interest. A new palace is in course of erection, and it is estimated that it will be completed before the beginning of 1881.”

“From the palace I went to the Government buildings. This is a plain structure, but of handsome proportions, and a decided credit to the Kingdom.”

“The great central hall and staircase of the buildings is lighted by a lantern tower, which is one of the most conspicuous objects in any view of the town from sea or shore, and is a relieving feature in a design otherwise rather homely in its character.”

“The Library is a highly creditable one. As might naturally have been expected, it is particularly rich in works upon the Hawaiian Islands or in which descriptions of the Islands, their people, language, fauna and flora, or anything relating to their history, are to be found.”

“I closed my afternoon’s excursion with a visit to the O‘ahu Prison. This is situated at the west side of the town and immediately at the mouth of the Nu‘uanu Valley. Its position for healthiness cannot be surpassed, subject as it is to every breath of the trade winds.”

“Built in 1857 of coral stone, cut from the various reefs by the prisoners themselves, and modeled after the Charlestown prison, near Boston, it so far has proved large enough for the criminal population of the country.”

“All prisoners whose sentences are over three months are sent here; also prisoners committed for trial to the various terms of the Supreme and Circuit Courts. There is cell accommodation for 170, and the usual average of prisoners is 150 to 155, one half of whom are natives, the other half foreigners and Chinese…”

“Prisoners are employed making roads, wharves, bridges, in fact any public work which may be going on at the time. In consequence of prisoners being thus employed, with the exception of such as are kept inside as servants, or on the sick list, or awaiting trial …”

“… no one, to look at the prison in the day time, would suspect that at night every cell was occupied, as from 6 A.M. to 5:50 P.M. all that can work are at work.”

“Looking seaward from the prison I noticed a building which had been erected upon the reef, and on enquiry found it to be a Quarantine Station. This building had been erected by the Government in the anticipation of its being required for purposes of quarantine, but it was not until the 28th of March, this year, that occasion occurred to put it to use for its proper purposes.”

“On the next day, on which I had leisure to pursue my examination of the town, I visited some of its educational establishments. There are plenty of native schools everywhere in this Kingdom.”

“Is it not the proud boast of the Kanaka race and of its teachers that it is ahead of all those nations which pride themselves on their advances in what we call western civilization in the proportion to the total population of those who can read and write their own language …”

“I never saw any theatrical representation in Honolulu. Neither tragedy nor comedy, burlesque nor opera can be said to be naturalized here yet. Nevertheless there is a theatre Royal, where occasionally a passing company angles for a few dollars with various results.”

“There is another public institution in Honolulu which does credit to the country, but which I did not visit. This is known as Queen Emma’s Hospital, having been named after his Queen by Kamehameha IV.”

“There is in Merchant Street another valuable public institution not supported by Government. This is the Sailors’ Home, which is maintained by a society organized in 1853, called the Sailors’ Home Society.”

“There is one public institution which every town ought to be able to boast of, more especially every tropical town, which I miss in Honolulu. There is no public park in or about the town.”

“The only open spaces in the town are Emma Square and the ground around the Government buildings. Emma Square is of no great extent.”

“The last, perhaps the most important place I have to mention is the bank. Messrs. Bishop & Co.’s premises are of stone, and handsome building at the corner of Merchant and Kaahumanu streets. This is the only bank on the islands.”

“On the first Saturday afternoon after my arrival in Honolulu I went, as every stranger does, and as a very large number of the residents do also, to the fish market. The place is on Queen street, just beyond Messrs. Brewer & Co.’s premises, and covers a considerable area between that place and the wharf which goes by its name.”

“This is the market of Honolulu. Not only fish, but fruit and vegetables and butchers’ meat, are to be purchased here. On Saturday all the country people come into town who can, and on the afternoon of that day the place is so crowded by pedestrians, that it is almost impossible to move about in it.”

“And now, before quitting Honolulu, I must not forget to mention two facts which do credit to the paternal Government which takes its municipal affairs under its wing. Water is laid on over almost all the town, and the streets are lighted with gas.” (Bowser, 1880)

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Fort St near makai-Waikiki corner with Queen St-King St crossing in distance-1880s

Fort Street looking across King Street-early 1889

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Hotel Street looking toward Waikiki at corner with Fort St-1882

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Kalakaua Hale – Police Station 1886

Kawaiahao Church in 1885-Look towards Diamond Head

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Looking mauka on lower Fort Street-1885

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August 12, 2018 by Peter T Young Leave a Comment

Wai‘ahukini

Cooks’ journal entry for January 5, 1779; reported his ship had rounded the south point of the island …

“On this point stands apritty large village, the inhabitants of which thronged off to the Ship with hogs and women … As we had now got a quantity of salt I purchased no hogs but what were fit, for salting, refuseing all that were under size …”

“… in general they being no other at first, but when they found we took none but the large ones, several went a shore and returned with some, however we could seldom get one about 50 or 60 Ib weight.”

“As to fruit and roots we did not want and it was well we did not for it was very little of either they brought with them, indeed the Country did not seem capable of producing many of either having been destroyed by a Volcano.” (Cook’s Journal)

“Some of the canoes that greeted Cook’s ship may have come not only from the South Point village, but also from those at Wai‘ahukini and Ka‘iliki‘i to the west and Keana and Kaalualu to the east.” (Kelly)

Wai‘ahukini was the last convenient landing place for canoes bringing people from the west side of Hawaii bound for the windward side, but proceeding on foot. (Emory, Bonk & Sinoto) This was a Royal Center used by Keōua and Kamehameha.

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 the aliʻi controlled. A Chief’s attendants might consist of as many as 700 to 1000-followers, made of kahuna and political advisors; servants which included craftsmen, guards, stewards; relatives and others. (NPS)

Aliʻi often moved between several residences throughout the year. There was no regular schedule for movement between Royal Centers. In part, periodic moves served to ensure that district chiefs did not remain isolated, or unsupervised long enough to gather support for a revolt. (NPS)

“Wherever a ruling ali‘i had his establishment there was a large aggregation of domiciles. On Hawai‘i, the high chief of Kona lived at Kailua, in Ka‘ū he lived at Waiohinu or at Waio‘Ahukini below South Point (a favored fishing place). (Handy)

“In the lee of the great cliff (which was caused by a geologic fault) named Pali-o-Mamalu (Cliff-of-Protection) is Wai-o-‘Ahu-kini. The trade winds pass a thousand or more feet above it, which gives it a scorching desert climate in the daytime; but when the sun goes down it cools rapidly and the nights are cool.”

“Southerly cyclonic storms sweep in over the low shore, inundating the whole area. That is why there is, and has been, no permanent habitation here.”

“(T)he population settled in the two western ahupua‘a of Ka‘ū. Wai-o-‘Ahu-kini (Water of Ahukini) close by, with its spring, pond, and canoe haven, and the best fishing ground in all Hawaii …”

“… was awarded in the ancient land allotment to Pakini, then one of the most verdant of the plains areas of cultivation. “Doubtless it was Pakini’s numerous population, which gave its ali‘i power, that was responsible for this award.” (Handy)

“From the cliff above Wai-o-‘Ahu-kini and from the trail going down can be seen a stagnant pool close to the shore; this was evidently the ‘water’ of ‘Ahu-kini.”

“A broken lava formation offshore, which is called Ka-wa‘a-Iua (The-double-canoe) or Wa‘a-ka‘uhi (Canoe-resting-upon-shelter) is in line with the two heaps of stones. This formation was said to be the remains of a great double canoe which came from Kahiki.”

“West of this is a small outcropping rock, shaped like a turtle, which is called Honu-nui (Big-sea turtle). About a hundred yards west of the talus at the base of the cliff is a pond (loko) just below a swampy place with stagnant water in it; this shows evidence of having been encased with stone.”

“Formerly this loko was larger. It may have been a fishpond. Its name was Wai-Kalehune or Pelehune. A rough stone wall runs across the middle of this. There are various walls nearby, and an enclosure about 30 feet square whose walls are built of lava and coral chunks; inside the enclosure is a shallow pit surrounded by stones.”

“Mrs. Kelly concluded that it was in the pond described above that Keōua, high chief of Ka‘ū, and, after his death, Kamehameha, are said to have kept their canoes.” (Handy & Pukui) up

“One of the earliest foreigners to visit Ka‘ū was Archibald Menzies, the surgeon and naturalist on Vancouver’s voyage. Menzies had been in the Hawaiian Islands previously as surgeon on the furtrader Prince of Wales under Captain Colnett in the years 1787 and 1788, but he had not kept a journal of that visit.”

“Vancouver’s ships were in the Islands three times – 1792, 1793, and 1794. “On the 1794 trip Menzies was able to get to the top of Hualalai and of Mauna Loa. His successful ascent of Mauna Loa was on a trail that leads up from Kapāpala.”

“The approach to this trail from Kona. where Vancouver’s ships were anchored. Was by canoe to Ka‘iliki‘i, or Wai‘ahukini in Pi‘ikini, Kalli, and then overland on foot to Kapapala.”

“The canoe trip from Kona ended, Menzies wrote, at a ‘small village called Pakini (Pakini Village was probably Wai‘ahukini in Pikini Nui) near the south point of the island.’”

“He said the village belonged to Nāmāhāna, Ke‘eaumoku’s wife, and that he stayed in a house belonging to Keaweaheulu.”

“The overland journey began on February 10, 1794, as the party headed inland where they passed close by a ‘fine plantation belonging to Kamehameha, called Kahuku.’”

“Their inland journey turned northeastward about 5 or 6 miles from the shore. The path was narrow, winding, and in some places very rugged, seldom allowing passage of ‘more than one person at a time …. Towards evening we descended into a fine fertile valley and put up for the night at a village called Ki‘oloku, on a rich plantation belonging to Keaweaheulu’”. (Kelly)

“Rev. William Ellis, the second on-site visitor to leave a record, wrote at considerable length about the Ka‘ū portion of his tour around Hawaii. He was impressed, as were the historians of Cook’ s voyage, by the barrenness of the part of Ka‘ū that adjoins the Kona district.”

“Just before daybreak on July 27, 1823, Ellis arrived by canoe at the small fishing village and canoe landing of Ka‘iliki‘i. It is located about a mile west of Wai‘ahukini, where Menzies landed. Ellis wrote that they were ‘obliged to keep off the shore until day-light enabled them to steer between the rocks to the landing place’” (Kelly)

“At 10 am Mr. Thurston preached to the people of Tairitii (Ka‘iliki‘i), and the neighbouring village of Patini, all of whom are fishermen. They behaved with propriety, and appeared interested. We had sent out Makoa, our guide, soon after our arrival, to inform the people, that there would be a religious meeting, and invite their attendance.”

“He had gone much farther than we expected he would; and, just as Mr. Thurston had finished his sermon, he returned, followed by a considerable company from an inland settlement … They seemed disappointed at finding the service over.”

“As they said they could not wait till the evening, they and the people of the village assembled in a large canoehouse, and Mr Thurston preached again … After they had spent an hour or two in conversation with us, they returned, …. In the afternoon, Mr Thurston preached a third time. Between 70 and 80 were present … (Ellis)

“Undoubtedly the ‘neighbouring village of Patini’ was the village of Pakini mentioned by Menzies by Menzies and now called Wai‘ahukini.” (Kelly)

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August 9, 2018 by Peter T Young Leave a Comment

Ghosts of the Hilo Hills

One of these legends about Hina and her famous son Maui and her less widely known relates to three small hills back of Hilo toward the mountain, Halai, Opeapea and Puu Honu (not far from the Wailuku river and Rainbow Falls).

Here in a cave under the Rainbow Falls was the home of Hina, the mother of Maui. Other parts of the Pacific sometimes make Hina Maui’s wife, and sometimes a goddess from whom he descended.

Hina had several daughters, four of whose names are given: Hina Ke Ahi, Hina Ke Kai, Hina Mahuia, and Hina Kuluua. Each name marked the peculiar “mana” or divine gift which Hina, the mother, had bestowed upon her daughters.

Hina Ke Ahi meant the Hina who had control of fire. This name is sometimes given to Hina the mother. Hina Ke Kai was the daughter who had power over the sea. She was said to have been in a canoe with her brother Maui when he fished up Cocoanut Island, his line breaking before he could pull it up to the mainland and make it fast.

Hina Kuluua was the mistress over the forces of rain. The winds and the storms were supposed to obey her will. Hina Mahuia is peculiarly a name connected with the legends of the other island groups of the Pacific.

The legend of the Hilo hills pertains especially to Hina Ke Ahi and Hina Kuluua. Hina the mother gave the hill Halai to Hina Ke Ahi and the hill Puu Honu to Hina Kuluua for their families and dependents.

The hills were of rich soil and there was much rain. Therefore, for a long time, the two daughters had plenty of food for themselves and their people, but at last the days were like fire and the sky had no rain in it.

The taro planted on the hillsides died. The bananas and sugar cane and sweet potatoes withered and the fruit on the trees was blasted. The people were faint because of hunger, and the shadow of death was over the land. Hina Ke Ahi pitied her suffering friends and determined to provide food for them.

Slowly her people labored at her command. They went to the banks of the river course, which was only the bed of an ancient lava stream, over which no water was flowing; the famished laborers toiled, gathering and carrying back whatever wood they could find, then up the mountain side to the great koa and ohia forests, gathering their burdens of fuel according to the wishes of their chiefess.

Their sorcerers planted charms along the way and uttered incantations to ward off the danger of failure. The priests offered sacrifices and prayers for the safe and successful return of the burden-bearers. After many days the great quantity of wood desired by the goddess was piled up by the side of the Halai Hill.

Then came the days of digging out the hill and making a great imu or cooking oven and preparing it with stones and wood. Large quantities of wood were thrown into the place. Stones best fitted for retaining heat were gathered and the fires kindled.

When the stones were hot, Hina Ke Ahi directed the people to arrange the imu in its proper order for cooking the materials for a great feast. A place was made for sweet potatoes, another for taro, another for pigs and another for dogs. All the form of preparing the food for cooking was passed through, but no real food was laid on the stones.

Then Hina told them to make a place in the imu for a human sacrifice. Human sacrifices were frequently offered by the Hawaiians even after the days of the coming of Captain Cook. A dead body was supposed to be acceptable to the gods when a chief’s house was built, when a chief’s new canoe was to be made or when temple walls were to be erected or victories celebrated

Therefore it was in quiet despair that the workmen obeyed Hina Ke Ahi and prepared the place for sacrifice. It might mean their own holocaust as an offering to the gods.

At last Hina Ke Ahi bade the laborers cease their work and stand by the side of the oven ready to cover it with the dirt which had been thrown out and piled up by the side. The people stood by, not knowing upon whom, the blow might fall.

But Hina Ke Ahi was “Hina the kind,” and although she stood before them robed in royal majesty and power, still her face was full of pity and love. Her voice melted the hearts of her retainers as she bade them carefully follow her directions.

“O my people. Where are you? Will you obey and do as I command? This imu is my imu. I shall lie down on its bed of burning stones. I shall sleep under its cover. But deeply cover ine or I may perish. Quickly throw the dirt over in), body. Fear not the fire. Watch for three days. A woman will stand by the imu. Obey her will.”

Hina Ke Ahi was very beautiful, and her eyes flashed light like fire as she stepped into the great pit and lay down on the burning stones. A great smoke arose and gathered over the imu. The men toiled rapidly, placing the imu mats over their chiefess and throwing the dirt back into the oven until it was all thoroughly covered and the smoke was quenched.

Then they waited for the strange, mysterious thing which must follow the sacrifice of this divine chiefess.

Halai hill trembled and earthquakes shook the land round about. The great heat of the fire in the imu withered the little life which was still left from the famine.

Meanwhile Hina Ke Ahi was carrying out her plan for securing aid for her people. She could not be injured by the heat for she was a goddess of fire. The waves of heat raged around her as she sank down through the stones of the imu into the underground paths which belonged to the spirit world.

The legend says that Hina made her appearance in the form of a gushing stream of water which would always supply the want of her adherents.

The second day passed. Hina was still journeying underground, but this time she came to the surface as a pool named Moe Waa (canoe sleep) much nearer the sea. The third day came and Hina caused a great spring of sweet water to burst forth from the sea shore in the very path of the ocean surf. This received the name Auauwai.

Here Hina washed away all traces of her journey through the depths. This was the last of the series of earthquakes and the appearance of new water springs. The people waited, feeling that some more wonderful event must follow the remarkable experiences of the three days.

Soon a woman stood by the imu, who commanded the laborers to dig away the dirt and remove the mats. When this was done, the hungry people found a very great abundance of food, enough to supply their want until the food plants should have time to ripen and the days of the famine should be over.

The joy of the people was great when they knew that their chiefess had escaped death and would still dwell among them in comfort. Many were the songs sung and stories told about the great famine and the success of the goddess of fire.

The second sister, Hina Kuluua, the goddess of rain, was always very jealous of her beautiful sister Hina Ke Ahi, and many times sent rain to put out fires which her sister tried to kindle. Hina Ke Ahi could not stand the rain and so fled with her people to a home by the seaside.

Hina Kuluua (or Hina Kuliua) could control rain and storms, but for some reason failed to provide a food supply for her people, and the famine wrought havoc among them.

She thought of the stories told and songs sung about her sister and wished for the same honor for herself. She commanded her people to make a great imu for her in the hill Pun Honu.

She knew that a strange power belonged to her and yet, blinded by jealousy, forgot that rain and fire could not work together. She planned to furnish a great supply of food for her people in the same way in which her sister had worked.

The oven was dug. Stones and wood were collected and the same ghostly array of potatoes, taro, pig and dog prepared as had been done before by her sister.

The kahunas or priests knew that Hina Kuluua was going out of her province in trying to do as her sister had done, but there was no use in attempting to change her plans. jealousy is self-willed and obstinate and no amount of reasoning from her dependents could have any influence over her.

The ordinary incantations were observed, and Hina Kulutia gave the same directions as those her sister had given. The imu was to be well heated. The make-believe food was to be put in and a place left for her body. It was the goddess of rain making ready to lie down on a bed prepared for the goddess of fire.

When all was ready, she lay down on the heated stones and the oven mats were thrown over her and the ghostly provisions. Then the covering of dirt was thrown back upon the mats and heated stones, filling the pit which had been dug. The goddess of rain was left to prepare a feast for her people as the goddess of fire had done for her followers.

Some of the legends have introduced the demi-god Maui into this story. The natives say that Maui came to “burn” or “cook the rain” and that he made the oven very hot, but that the goddess of rain escaped and hung over the hill in the form of a cloud.

At least this is what the people saw-not a cloud of smoke over the imu, but a rain cloud. They waited and watched for such evidences of underground labor as attended the passage of Hina Ke Ahi through the earth from the hill to the sea, but the only strange appearance was the dark rain cloud.

They waited three days and looked for their chiefess to come in the form of a woman. They waited another day and still another and no signs or wonders were manifest.

Meanwhile Maui, changing himself into a white bird, flew up into the sky to catch the ghost of the goddess of rain which had escaped from the burning oven.

Having caught this spirit, he rolled it in some kapa cloth which lie kept for food to be placed in an oven and carried it to a place in the forest on the mountain side where again the attempt was made to “burn the rain,” but a great drop escaped and sped upward into the sky.

Whether this Maui legend has any real connection with the two Hinas and the famine we do not surely know. After five days had passed the retainers decided on their own responsibility to open the imu. No woman had appeared to give them directions.

Nothing but a mysterious rain cloud over the hill. In doubt and fear, the dirt was thrown off and the mats removed. Nothing was found but the ashes of Hina Kuluua.

There was no food for her followers and the goddess had lost all power of appearing as a chiefess. Her bitter and thoughtless jealousy brought destruction upon herself and her people.

The ghosts of Hina Ke Ahi and Hina Kuluua sometimes draw near to the old hills in the form of the fire of flowing lava or clouds of rain while the old men and women tell the story of the Hinas, the sisters of Maui, who were laid upon the burning stones of the imus of a famine. (Westervelt)

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