Place Names | Page 113 | Images of Old Hawaiʻi

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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Waioahukini-Discovery Harbor

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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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August 8, 2018 by Peter T Young Leave a Comment

Cook, Gaetano and Hawaii

“On the 5th of April 1819, the Uranie sailed from Guam; she cast anchor at Owhyhee, the largest of the Sandwich Islands, on the 8th of August; on the 16th she touched at Mowhee; on the 26th at Woahoo; and on the 30th, finally quitted that Archipelago for Port Jackson”.

“One spot of blood has marked out Owhyhee to future nations: and the murder of Cook will ever be a terror. to those voyagers who persuade themselves that these solitary nations are formed to cringe and obey, and are unworthy of the benefits of our civilization.”

“The name of this island recals to the afflicted memory a terrible catastrophe, which deprived Europe and the world of the most enterprising genius who, since the days of Columbus, had rendered himself illustrious, by the boldest researches and the most glorious discoveries.”

“Cook perished at Owhyhee, the victim of his courage, and perhaps of his imprudence.”

“As soon as the danger became urgent, his enraged companions, consulting only their love for a chief who had so often guided them securely in the midst of perils, and more than once saved them from shipwreck, gave themselves up to all the ardour which could possibly animate them …”

“… and in the midst of the carnage, which their deadly weapons made among the intrepid natives, they saw their captain fall; at the very moment when by his gestures he exhorted them to moderate their resentment.”

“His mutilated corpse was committed to the ocean he had conquered, and no lasting monument points out to the navigator the exact spot where he perished.”

“The narrative of his brave successor has consecrated the point between Kayakakooa and Karakakooa; but the eye looks in vain for the cenotaph which should immortalize the memory of this deplorable event.”

“The navigator cannot possibly separate the name of Cook from that Of Owhyhee; as the name of Leonidas recals Thermopylae; as the field of Pharsalia reminds us of Caesar.”

“In this savage country, the tomb of Cook is sought for, like that of Achilles in classic Greece; with this difference, that the former was illustrated by recent and extraordinary events, while the latter is indebted for his glory to the verses of a poet even greater than himself.

“It is certain that the Spaniard Gaetano was the first European who, in 1542, discovered the Sandwich Islands. Cook himself discovered there certain indications of the residence of Europeans; and the terror which the natives manifested at fire-arms, proved clearly that they were not unacquainted with them.”

“Motives for the silence and discretion of Gaetano may be easily discovered.”

“All the west coast of America was infested with pirates; and only successful captures, or a long voyage round Cape Horn, could enable them to supply themselves with provisions.”

“Gaetano, after having made the discovery of this Archipelago, clearly saw, that if he gave it publicity, it would become the rendezvous of these outcasts of the sea, who already impeded but too much the commerce of his country.”

“This politic motive, and his wise foresight, induced him, in the chart which he published some time afterwards, to place the Sandwich Islands at ten degrees distance, both of latitude and longitude, from their real situation …”

“… thus, with the consent of Charles Vth, he fixed them at the 9th and 11th degrees, instead of the 19th and 21st; and the wars which Spain was obliged to carry on against France having directed her attention to other objects, no interest, it seems, was at first attached to the discovery of Gaetano.”

“Finally, that celebrated man, who by his courage and perseverance had already conferred honour on his country by so many giorious undertakings, re-discovered this Archipelago in his third voyage and gave it the name of the minister who had so generously protected him.”

“Alas! this unfortunate man was no doubt at that time proud of the success of his researches.”

All is from ‘Narrative of a Voyage Round the World’ by Jacques Arago (March 6, 1790 – November 27, 1855), a French writer, artist and explorer who joined Louis de Freycinet on his 1817 voyage around the world aboard the ship Uranie.

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August 3, 2018 by Peter T Young Leave a Comment

Barque Flora

Francis Allyn Olmsted took a voyage to Hawai‘i, to which he noted, “During the latter part of my collegiate course, my health became very much impaired by a chronic debility of the nervous system, and soon after graduating, the cold air of Autumn admonished me to seek a milder clime for spending the winter.”

“While deliberating upon what would be most desirable in accomplishing the purposes I had in view, a favorable opportunity was offered me to go out as passenger in the whale-ship ‘North America,’ which was fitting out at New-London for a voyage to the Pacific.” (Olmstead)

He sailed as a passenger on the whale-ship ‘North America,’ that sailed from New-London, Connecticut, leaving on October 11, 1839 and arriving at O‘ahu on May 22, 1840, “having sailed more than five thousand miles in a leaky ship, with the pumps going night and day.”

After spending a little over 3-months in the Islands, on August 3, 1840, Olmstead, “bade a long adieu to many kind friends at Honolulu, and established myself in my quarters aboard the barque ‘Flora,’ Captain Spring, bound for New York.” (Olmstead)

“The Flora, is a barque of about two hundred and ninety-three tons burden, nearly a hundred tons smaller than the ‘North America’, and in many other respects is her inferior. She is a merchant vessel, and arrived at Honolulu a short time since, with stores for the Exploring Expedition (Wilkes Expedition).”

“The Flora, is chartered by one of the mercantile houses at Honolulu, and is principally freighted with sugar and molasses, novel exports from the Hawaiian Islands to the United States, a distance of eighteen thousand miles. …”

“The cabin of the Flora is very small, having three state-rooms, one of which belonging to the captain is the only one whose dimensions were intended, for comfort.”

“As the other two are situated upon each quarter of the ship, they are conformed to the shape of the vessel, and are somewhat triangular in their outlines, which renders them very inconvenient; for with the large sea chest I am obliged to admit into mine, there is hardly room enough left to stand up securely.”

“There are twenty passengers in all, who, with the exception of two or three that are to be left at the Society Islands, are to constitute a community by ourselves for many a month, while roving the ocean, in the long voyage to our native land. …” (Olmstead)

Among the passengers were Hiram and Sybil Bingham (and family); Mrs Lucy Thurston and children; and Caroline Armstrong, 9-year-old daughter of missionaries Richard and Clarissa Armstrong).

“The character of the passengers, gives the fairest promises of a happy and profitable voyage. Mr. and Mrs. Bingham, after a residence of twenty years at these remote isles of the sea, during which, amid toils and privations of which we have no adequate conception …”

“… they have seen the christian religion established among a race of idolaters, and have given permanency to a language existing but from generation to generation, have now embarked with their family of three young children, to revisit the land of their fathers, for the recovery of their health …”

“… and then to return again to these islands, after bidding farewell forever to their children, and committing them to the care of a benevolent public.”

“The tide of contending emotions that agitate their hearts can only be imagined. With the thousand perplexities and cares attendant upon making preparation for so long a voyage …”

“… and in separating themselves perhaps forever from a people that had grown up under their instruction, and to whom they had become tenderly attached, they were almost exhausted, and it seemed like a renewal of that depressing sorrow that attended their departure from their native land.”

“The poor natives accompanied them in crowds as they came down to the ship, and thronged the dock, with sorrow depicted in their countenances.”

“Soon the voice of wailing, which had been heard from one or two, became general, and a note of wild lamentation burst forth in a deafening chorus, until by the efforts of two or three of the missionaries, the sorrow of the people was restrained to a more quiet demonstration of their grief.”

“I could not but admire the heroic fortitude with which Mrs. Thurston tore herself away from her affectionate husband, to voyage with her family, consisting of two sons and three daughters, to a far distant country, which had almost become a foreign land, after an exile of twenty years.”

“Poor Mr. Thurston! When he returns to his home upon the rocky shore of Hawaii, how heavily must the lonesome hours pass by, which are no longer enlivened by the presence of his beloved family.”

“There are a father and mother too, who with bursting hearts, commit their little daughter (Caroline Armstrong), of only nine years of age, to the care of Mrs. Bingham, to be borne far away from their presence to a land of strangers.” (Olmstead)

Caroline Armstrong, looking at her father on the shore, the distance between them widening every moment … “Oh, father, dear father, do take me back!” (Judd)

Her plea echoed in the hearts of the community. In June of that year the mission voted to establish a school for the missionary children at Punahou. (Emanuel)

“Such are some of the heart-rending scenes that are often exhibited in the missionaries’ rife, who not only exile themselves from all they hold dear in their native land, but are ready to sunder every tie of affection, if required by a sense of duty.” (Olmstead)

“We stood alone in thus making the experiment of retaining children on heathen ground. At this time, when the mission was in its twentieth year, more than forty missionaries’ children have been conveyed away by parents, that have retired from this field of labor.”

“Eighteen have been scattered about in the fatherland without parents.” (Lucy Thurston) She was on the trip with her children to provide them with educational opportunities.

“Divine Providence seemed to indicate that one or both of the ordained pioneers of the mission should leave the ground temporarily, at least, though both could not well be spared at once.”

“Mr. and Mrs. Thurston, who thought it their duty to convey their children to the United States, myself, and Mrs. B., with health much impaired had permission to visit our native land. Mrs. B. was too much worn out to go without her husband.”

“Mr. T. chose to stand at his post at Kailua, and send his family with mine, and trusted the arrangement for their children with Mrs. T., the Board, and private friends. Mr. Armstrong took my post at Honolulu.” (Hiram Bingham)

They first headed to Tahiti, then headed to Cap Horn – Friday, January 1, 1841. Land ho! At four bells in the forenoon watch, the dim outline of the coast of South America, was just discernible through the gloom resting upon it, the first sight of terra-firma that has greeted our eyes since leaving Tahiti, a period of three months.”

Then, Wednesday, February 3. At daylight, this morning, the low outline of the coast of the United States, was seen stretching along to the westward of us, not more than ten or twelve miles off. … (February 4, 1841) we came to anchor off Sandy Hook, in six months from the Sandwich Islands.” (Olmstead) (Image shows the North America.)

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North America

July 28, 2018 by Peter T Young 1 Comment

He keiki aloha nā mea kanu

Beloved children are the plants (Pukui 1983:76, verse 684)

The forests, as the home of the akua, were seen as awesome and profoundly spiritual places. One did not enter them, or take from them, without first asking permission, and respectful behavior was always shown to all of the beings that lived there. (Anderson-Fung & Maly)

The gathering of plants served many important cultural purposes. Plants were consumed for food and medicine (e.g., the bark of the root of the ʻuhaloa was used for sore throat), used as tools and building materials, art, and adornments. (Kumupaʻa)

Participants in a recent Puna-based ethno-historical analysis noted that the Puna uplands have been traditionally accessed to gather lāʻau (plants, wood) for a variety of uses, and these practices must continue to be exercised today.

1. Native Out-planting: Because many of the native plants gathered by practitioners are rapidly dying off, it was recommended that action be taken to replace and reestablish these valuable forest plants.

2. Cultural Access: Community participants recommended that the forest be kept open and accessible to cultural practitioners such as hālau hula, artists, and lāʻau lapaʻau healers for native plant gathering. (Kumupaʻa)

Papa Henry Auwae, a prominent Kahuna Lā‘au Lapa‘au (Hawaiian herbalist), spoke of some of the different medicinal plants and herbs in the forest (and concern for the plants that had been impacted by the prior contemplated geothermal use):

“Plenty lā‘aus out here. Kōpiko. Oh boy. Oh my, the lama and the ‘ōpikos are all down. You see this tree here? Oh, my goodness. This is ‘ōpiko, this tree here. And the bark, all this bark here is all wasted already, you see. Poho, all this, all wasted.”

“And this is, we can use this for — you know, a woman when they miscarriage, all the time miscarriage. And this is the kind of bark we use for tea, make it into a tea form. But this is all waste. How many years this thing old? Oh, my goodness, cannot get anything. Poho.”

“You cannot get a tree like this to grow overnight. It takes years. And this kind of tree, they don’t grow too fast, they grow real slow, very slow. That one here took about 300 years, 300, 400 years. This is all waste, waste, wasted forever.

“And this is the kind of thing, we should stop people like this desecrating the forest. Why don’t they see people like us Hawaiians and we can help them, you know …”

“… go into a place like this and then try and save our herbs, our trees, you know, our lifestyle, instead of just waste it for themselves, through greediness. They like all the money. But how much life can they save? I can save life. Can they save life?”

“And this tree is gone forever. We cannot get this tree back in life again. And how many more trees like this that they had damaged and wasted? Cannot tell. We have use of the forest, we have the use of all the herbs in the forest to save people, to save human life.”

“And every time I walk and I see in a forest like this, I feel, I feel for the ‘āina. I feel what my grandmother taught me about the lā‘aus, how long it takes for the lā‘au to grow.”

“And people just come over here with a bulldozer and just knock it down. They don’t think, they don’t have any feelings.”

“You see that small leaves there? ‘Olu‘olu. That’s another medicine that we use. And it’s very scarce and very rare. This root here is important. This root here I would take this for medicine now. And I’m going to take this home for medicine right now. ‘Ohu nui.”

“For a person, I have a person coming up and he has been losing his voice; he cannot talk. So this is what we’re going to use to try and bring his voice back again. In a forest like this, there are a lot of lā‘au that can cure people. People all over the world you can cure.” (Nā Maka o ka ʻĀina; Kumupa‘a)

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Forest-WKOP-Portrait