Place Names | Page 27 | Images of Old Hawaiʻi

August 1, 2024 by Peter T Young Leave a Comment

Palama By The Sea Fresh Air Camp

Central Union Church dates back to the days of the Seaman’s Bethel Church in 1828. It was formally founded in 1887 and it moved into its present location in 1924.

In addition to developing new institutions within the church, the congregation made great strides in the field of missionary work in the city of Honolulu, including the beginning of the present Pālama Settlement.

Social worker James Arthur Rath, Sr. and his wife, Ragna Helsher Rath, turned Pālama Chapel into Pālama Settlement (in September 1906,) a chartered, independent, non-sectarian organization receiving contributions from the islands’ elite.

“… they called them ‘settlement houses,’ the philosophy being that the head worker, as they called them, settled in the community. Instead of going in to spend the day working and coming out, they settled in, raised their families there and in that way learned …”

“… one, what the people needed; two, gained their confidence so that they could help them fulfill their needs; and then, three, went ahead and designed programs for exactly what the people needed.”

“So they were settlers and therefore they called them settlement houses. Which is what the origin of Pālama Settlement was because my father and my mother settled there and all five of us children were born and raised in our home in the settlement.” (Robert H. Rath, Sr)

The fear of tuberculosis had gripped the nation, parents were advised to remove children from crowded cities where the disease could easily spread. A country-like setting with fresh air, room to exercise and a diet of healthy food would keep the malady at bay, they were told. They went to “Fresh Air Camps.”

Parents were advised to remove children from crowded cities where the disease could easily spread. A country-like setting with fresh air, room to exercise and a diet of healthy food would keep the malady at bay, they were told.

Palama Settlement offered a camping experience to the people of the neighborhood who were much in need of fresh air and outdoor spaces.

Quite a few of the attendees were tuberculosis patients who learned how to take better care of themselves. But it was not just tuberculosis that drew people to these camps.

Initially, it was a camp for young mothers to get a break from the demands of taking care of their families, but it quickly grew to include children, who thrived there.

Children who had never seen the ocean learned to swim, fish and play games on the beach and lawn. The first camp, opened in 1914, was called the Mother’s Rest Camp. It was located at Kaipapau, near Hauula, on land donated by WR Castle.

Mothers learned about hygiene and nutrition, as well as the importance of exercise and outdoor activities for their children. The camp was a melting pot, with 39 different ethnicities represented.

The Kaipapau Camp was closed to make way for “Palama By the Sea,” a new Fresh Air Camp opened in 1916 at Kaiaka Point, near Waialua. (Palama Settlement)

Palama built cabins by the beach, a mess tent and dining hall with a stove and refrigerator. Vegetable gardens were planted to help provide healthy foods.

The primary purpose of the camp was rest and recreation for those living in lower-income neighborhoods. In addition, a goal was to help underweight keiki gain three pounds during their two-week stay. In addition to taking part in sports, music, fishing and swimming, they learned about hygiene, dental care and nutrition.

“[A] Star Bulletin representative went to see Honolulu’s tiny bit of paradise about which much has been said. One whole day, full of sun and frolic and fun, this newsman spent with the mothers and kids at Palama Settlement Fresh Air camp and he left believing that if there were a hell on earth, just as surely was there ‘A Little Bit of Heaven; near this town.”

“He saw 51 vacationists at their games, in the surf and at the dinner hour; he peeked into every corner of that popular place, a stone’s throw from Waialua, and returned with the party of rested mothers and sun-burned ‘kids’ leaving their two-weeks holiday to make way for another similar crew coming the following Monday.”

“The camp proper is a long curve of 144 rough-board. Substantial dwellings standing directly on the beach and looking more like bathhouses.”

“The camp site is a five-acre tract leased from Bishop Estate and free roaming grounds adjoins. … There is order in the camp but no suggestion of dissatisfaction. A regular schedule varies enough not to be monotonous.”

“Watch this care-free crew, cut off from the tenements’ sordid environments, eat the good eats and sleep the long sleep; see the wan faces take color and fill; note the brightening of eye and quickening of step. There is no worry about money, nor who will supply the meals.”

“The fresh air campers grow fast during their brief country holiday. Every nationality, and they are usually all represented, takes on weight. He total gain made by the 51 campers was 76 pounds or about 1 ½ pounds each in two week.” (Star Bulletin, July 18, 1916)

The Palama camps were much in demand. More than 300 campers traveled 35 miles on the train to the North Shore to enjoy the change of scenery and plethora of programs each summer. (Palama Settlement)

“We used to have a camping program, the Palama-by-the-Sea was called the fresh air camp and this was way before my time.”

“They had a homemaker service for mothers, and they’d put a homemaker in the house for the weekend or several days and take the mother out to camp, let her have fun and relax with her neighbors and friends and give ‘em courses in budgeting and home economics and sewing and a whole range of things.”

“Homemaker camp must have been a neat camp. And then they come back home, homemaker leaves and they take over again, raise their skills. They’re really innovative, good programs.”

“They had a TB dorm on Palama and was right behind Kaumakapili Church. I think the building’s gone now. It’s being used as a boarding house for single men, but it was an inhouse, in-town facility. And then those were the days when they believed that fresh air could cure TB.” (Lorin Gill, Oral History)

“‘There is really a little bit of heaven for these women and children, and if it does nothing else, it lifts them up bodily from the cramped life they have always seen and gives them such a complete change for two weeks that they take a new hold on living.’” (James A Rath, ‘head worker’ at the Settlement)

Palama-by-the-Sea (Waialua Fresh Air Camp) was located near Kaiaka Bay. After damage from the 1957 tsunami, the camp relocated to the mountains in Opaeula and was renamed Palama Uka. It was open from 1957-1977. (lots of information here is from Palama Settlement.)

July 31, 2024 by Peter T Young Leave a Comment

Land Sampans

A shortage of laborers to work in the growing (in size and number) sugar plantations became a challenge. The only answer was imported labor.

Starting in the 1850s, when the Hawaiian Legislature passed “An Act for the Governance of Masters and Servants,” a section of which provided the legal basis for contract-labor system, labor shortages were eased by bringing in contract workers from Asia, Europe and North America.

The first 943-government-sponsored, Kanyaku Imin, Japanese immigrants to Hawaiʻi arrived in Honolulu aboard the Pacific Mail Steamship Company City of Tokio on February 8, 1885. Subsequent government approval was given for a second set of 930-immigrants who arrived in Hawaii on June 17, 1885.

With the Japanese government satisfied with treatment of the immigrants, a formal immigration treaty was concluded between Hawaiʻi and Japan on January 28, 1886. The treaty stipulated that the Hawaiʻi government would be held responsible for employers’ treatment of Japanese immigrants.

Iwaji Minato “was among 1,500 contract laborers who came to Hakalau from Japan on the Niikemaru … he was employed at Hakalau Plantation as a day laborer.”

“As soon as his three-year contract expired, Minato bought a mule and began his transportation career. For the first two years he was his own boss, but later he worked under Jack Wilson of the Volcano Stables as mail carrier on the Hilo-Hakalau route.” “Minato was a mule-driver … carrying passengers and express on his carriage between Hilo and Hakalau.”

“This he continued for 16 years until he acquired the new conspicuous bus in 1913. ‘My license number 161,’ said Minato smilingly. ‘Me first man in Hilo get license. Plenty me drive before, but no more license.’” (Hawaii Tribune Herald, July 24, 1932) “Minato’s bus became the oldest ‘Land Sampan’ or cruising bus in Hilo.” (Warshauer)

“Traveling at a rate of 70 miles per day for the last 19 years, and not missing a day, is a record of Iwaji Minato, owner of Hilo’s oldest ‘sampan,’ or cruising bus. … In 1913 Minato bought this relic for $500. It was then a shiny second hand Ford, the envy of all his comrades,”

“Today, in that same car, which has traveled more than 485,000 miles. He makes seven trips a day to and fro between Hilo and Hakalau.”

“Young and old patronize his bus, regardless of its nondescript air and old-fashioned rear entrance. When anyone teases him about his keeping the old sampan and suggests a new one he shakes his head negatively and thereby ends the conversation.” (Hawaii Tribune Herald, July 24, 1932)

“‘What’s a Sampan?’ … ‘It’s one of those taxi-cabs that looks like a bathtub gone wrong.’ … ‘You’re nuts. It’s a boat. Say, guys, this mug thinks a Sampan is a taxi-cab!’”

“Well, an argument started and the air was full of sneers and jeers, and somewhat confused nautical terms. But it just so happens that, here in the islands. They both are right, for a Sampan is either of two things: a taxi-cab or a boat.”

“The land Sampan was originated here in the islands some years ago and is seen nowhere else. Looking, indeed, like bathtubs with a cover and wheels, they’ll take you almost anywhere you want to go – on land.”

“The seagoing Sampan is something else again. In peace time, they were just plain fishing boats, but since the war began, they have been taken over by the Navy and are used for in-shore patrol duty.” (Hawaii Tribune Herald, May 16, 1942)

“The sampan was born in the blacksmith shops of Hilo to meet the city’s need for mass transportation. Turning a Ford Model T or Model A sedan or coupe [and then subsequent car makes and models] into a bus that could carry 10 or more passengers entailed removing the body aft the cowl and building a longer, open body with bench seats along the sides.” (Lee)

“One of the few oldtime blacksmiths still plying his unique trade, Teiji Kamimura of the Kamimura Blacksmith Shop, 864 Kilauea Avenue, recalls that the very first sampan built in Hilo was at the old Von Hamm Young Co. by a first class carpenter named Miwa. He recalls that incident back in 1922 since he did all of the blacksmith work for it.”

“Some of the pioneers in the sampan construction business (sampan busses are unique to Hilo) were Shigeyoshi Kamada of the Kamada Blacksmith Shop, Hisagoro and Akira Yasukawa – Yasukawa Blacksmith Shop, Otomatsu Enseki – Enseki Blacksmith Shop, Toshio Aramori, and few others.”

“One of the first sampan operators was Fukumatsu Kusumoto. [He] recalls that it took them three months to construct the first bus … when he started his own business”.

“Almost all of the sampan operators in the early 1920s to 1935 were Japanese. Since then others and especially Filipinos got into the business. … Yasukawa and Aramori used to construct one sampan a month.” (Hawaii Tribune Herald, Feb 29, 1976)

“‘Sampan’ was the name previously given to small, flat-bottomed boats that provide personal transportation in the harbors and along the coasts of Southeast Asia. Since Japanese and Filipino residents of Hilo were the first to use similar construction techniques to convert motor vehicles to ferry passengers around the city, they also adopted the sampan name.” (Lee)

“Some of the early bus operators who were first to pioneer Hilo’s sampans included … Minato who used to service passengers up to Hakalau from Hilo, Dosaku Chonan, Taigeki Tamane Kuba, and many others in Hilo.”

“[B]ack in the early 1920s the bus fare from the then Waiakea Town to Hilo railroad depot formerly located makai of present Koehnen’s in downtown Hilo was just 5 cents.” This led to them being referred to as the “five cents” busses.

“During the heyday of the busses – 1930 to 1941, there were approximately 200 sampans in operation giving door to door services.” (Hawaii Tribune Herald, Feb 29, 1976)

“By the 1930s, sampan buses formed the backbone of the island’s early transit system, with some two hundred in operation. “Hilo’s motor transportation facilities are generally conceded to be unsurpassed in the islands, both in cheapness and in service,” the Honolulu Star-Bulletin declared three years later.” (Hana Hou)

Several associations were formed including Hilo Bus, Union Bus, Aloha Bus and Hawaii Bus. It was viewed as a “cut-throat” business (there was a price war in 1936 when there was “dissatisfaction and strained feelings among the local sampan bus drivers over the appearance of the Red Checker Bus Service, which is operating eight busses at a lower rate that the prevalent bus charges.” (HTH July 20, 1936)

In 1938, bus tariffs were arbitrated through the Hilo Chamber of Commerce and the agreed upon price schedule was tacked on the busses and drivers signed an agreement that they would abide by the new prices. (Hawaii Tribune Herald, Mar 30, 1938)

“But soon the personal vehicle was on the rise. Demand dwindled. By 1969, only a dozen drivers were left in Hilo. Six years later, the county council wanted safer alternatives.”

“Buses with the long, familiar boxy shape were rolling out, but one reluctant councilman deplored their look, calling for an option ‘other than one with a distinctive Mainland flavor.’ In December 1975, the county bought out the last five sampan drivers in Hilo.” (Hana Hou)

July 29, 2024 by Peter T Young Leave a Comment

Puʻu ʻOhau

Fishers generally refer to it as ‘Red Hill;’ its volcanic cinder, partially collapsed and exposed on the seaward side, gives it an easy name. It’s not just a marker; fishers troll offshore with great success.

Nearshore is a marine fisheries management area; you can catch fish for personal consumption, but there is no aquarium fish collection permitted.

The hill is actually named Puʻu ʻOhau (hill of dew) and is the most conspicuous coastal landmark on the low coastal cliffs between Keauhou Bay (to the north) and Kealakekua (on the south;) it marks the boundary between North and South Kona.

Although the entire landform may be the “puʻu,” according to McCoy … the archaeological evidence tends to indicate that the area was used for general habitation purposes and was not reserved for only burial or other ritual uses that might be considered exclusionary.

This archaeological evidence suggests that there may have been a land use distinction between the flat bench and the steeper slopes of the puʻu although they are part of the same landform.

The matter of a burial on the puʻu helps us remember some others.

With the construction and extension of the Ane Keohokālole Highway from Palani road to Hina Lani, many in West Hawaii (although they generally reference the road as “Ane K”) are becoming more familiar with the name Keohokālole.

Analeʻa, Ane or Annie Keohokālole was a Hawaiian chiefess; she was born at Kailua-Kona, Hawaiʻi in 1816. Through her father, she was descended from Kameʻeiamoku and Keaweaheulu, two of the four Kona Uncles that supported Kamehameha I.

Her first marriage was to John Adams Kuakini; they had no children. Kuakini (brother of Ka’ahumanu) was an important adviser to Kamehameha I in the early stages of the Kingdom of Hawai‘i.

When the Kingdom’s central government moved to Lāhainā in 1820, Kuakini’s influence expanded on Hawaiʻi Island, with his appointment as the Royal Governor of Hawaiʻi Island, serving from 1820 until his death in 1844.

During his tenure, Kuakini built some of the historical sites that dominate Kailua today. The Great Wall of Kuakini, probably a major enhancement of an earlier wall, was one of these.

The Great Wall of Kuakini extends in a north-south direction for approximately 6 miles from Kailua to near Keauhou, and is generally 4 to 6-feet high and 4-feet wide;’ the Great Wall of Kuakini separated the coastal lands from the inland pasture lands.

Speculation has ranged from military/defense to the confinement of grazing animals; however, most seem to agree it served as a cattle wall, keeping the troublesome cattle from wandering through the fields and houses of Kailua.

Kuakini also built Huliheʻe Palace; it was completed in 1838, a year after the completion of Mokuʻaikaua Church (Lit., section won (during) war,) the first stone church on the Island of Hawaiʻi.

In 1833, Analeʻa married Caesar Kapaʻakea, a chief of lesser rank and her first cousin. Caesar’s father, Kamanawa II was no ‘ordinary’ ranking chief; he was the grandson of Kameʻeiamoku, one of the ‘royal twins.’

He was named after his famous grand uncle, the other royal twin. (The twins are on Hawaiʻi’s Royal Coat of Arms; Kameʻeiamoku is on the right holding a kahili and Kamanawa on the left holding a spear.)

Caesar’s father has one other notable distinction; he was found guilty of poisoning his wife (Caesar’s mother) and was the first to be hanged for murder under the newly formed constitution and penal laws (1840.)

OK, back to Caesar and Analeʻa – they had several children. Most notable were a son, who on February 13, 1874 became King Kalākaua, and a daughter, who on January 29, 1891 became Queen Liliʻuokalani – the Kalākaua Dynasty that ruled Hawaiʻi from 1874 to 1893.

Oh, the burial at Puʻu ʻOhau? Ane Keohokālole’s mother, Kamaeokalani (Kamae) is buried at its top.

When I was at DLNR, the matter of dealing with the burial came up within the first few days of my term (in 2003.) Back in 1999, members of the ʻOhana Keohokālole requested that protective measures be put in place on the puʻu.

The matter was on the Hawaiʻi Island Burial Council’s agenda; the family’s suggested means of protection is the construction of a six (6) foot rock wall around Puʻu ʻOhau. I had several conversations with family members, it was decided to order the wall to be placed where they recommended, on the 120-foot contour.

July 24, 2024 by Peter T Young 1 Comment

Kaunaʻoa

Areas where fishponds existed and potable water could be easily obtained were the primary areas of settlement – ie, on the South Kohala Coast (south to north) ʻAnaehoʻomalu, Kalāhuipua‘a, Puakō, Hāpuna, Kauna‘oa, Waiʻulaʻula, Mauʻumae, Waikuʻi, ‘Ōhai‘ula, Kikiakoʻi and Pelekāne.

In general, permanent residences were taken up in the coastal region of South Kohala by ca. 600. Between 900 and 1500, there was a gradual increase in population, with steady trends in residency through AD 1778. By 1800, many of the remote area residences were abandoned, a few residents at ʻAnaehoʻomalu, several families at Puakō, and the strongest population at Kawaihae. (Maly)

The primary traditional narratives which describe events and the occurrence of place names throughout the region of South Kohala date from around the middle-1600s.

Then, Lonoikamakahiki (Lono) was the Mōʻi (Chief) of Hawai‘i. He was a descendant of Pili (a high chief from Tahiti from the 13^th century.) Lono was son of Keawenuiaumi and grandson of ʻUmi (and great grandson of Līloa.)

During Lono’s reign, his elder brother Kanaloakua‘ana attempted to rebel and take control of Hawai‘i. The rebel forces were situated at: “the land called ʻAnaehoʻomalu, near the boundaries of Kohala and Kona. … The next day Lono marched down and met the rebels at the place called Wailea … Lono won the battle, and the rebel chiefs fled northward (to Kaunaʻoa.)”

The rebels said, “Let the (next) battle be at Kaunooa (Kaunaʻoa) where there is plenty of sand, and let it be fought there, so that when Lonoikamakahiki reaches the spot we would be in possession of the sand, so that whilst rubbing their eyes the rocks will fly and victory will be ours.” (Fornander; Maly)

After Lonoikamakahiki became victorious at the battle of Kaunaʻoa he consulted his kahuna (priests) as to what steps best to take in order to lead to later victory. The priests noted “Pay no heed to Kohala ….” (Fornander)

Fast forward a few centuries … the beach at Kaunaʻoa still has plenty of sand and a 1960 helicopter tour, with Governor Bill Quinn and RockResorts head Laurence Rockefeller on board, was scouting for beachfront sites for a possible resort use to help turn around the fledgling State’s troubled sugar-based economy.

From the air, Rockefeller saw a crescent-shaped beach at the edge of an arid moonscape of lava (Lindsey; NY Times) – he liked what he saw, and noted “Every great beach deserves a great hotel.” (Blair, PBN)

They stopped at Kaunaʻoa; Rockefeller asked if he could go in for a swim. From the water, he looked upslope at the towering summit of Mauna Kea and was inspired to create a great hotel that reflected the spirit of the place.

Laurance Spelman Rockefeller (May 26, 1910 – July 11, 2004) was fourth child of John Davison Rockefeller, Jr and Abigail Greene “Abby” Aldrich. His siblings were Abby, John III, Nelson, Winthrop and David. He was grandson of John D Rockefeller Sr and heir along with them to the fortune of Standard Oil.

Started in the mid-1950s, Rockefeller’s RockResorts opened resort hotels in zones of comparative wilderness that catered to the new traveling upper middle class seeking to reconnect with nature in gracious and controlled surroundings. (Skidmore, Owing & Merrill)

A pioneering venture capitalist who used his family’s oil fortune to underwrite aviation start-ups and other bold enterprises, Rockefeller’s primary motivation as a resort developer in the 1950s and 60s was the preservation of one-of-a-kind sites. (McCallen)

Rockefeller negotiated a 99-year lease from Parker Ranch land from the cattle ranch owner Richard Smart. Smart reportedly noted, “It’s on land the cows don’t like but the tourists love – hot and barren.” (Andersen) (Eventually, exclusive development rights and later fee simple acquisition of 1,800-acres were made.)

Following his business strategy of “experting” (hiring the best person for the job,) he contracted Belt Collins, site planners and engineers; Skidmore Owings Merrill, building architects’ Davis Allen, interior designer; and Robert Trent Jones, golf course architect.

He called his resort the Mauna Kea Beach Hotel; when it opened on July 24, 1965, the Mauna Kea was the most expensive hotel ever built at the time, at $15-million. It initially had 154 guestrooms; in 1968, the Beachfront wing was added, giving the resort a total of 310-guest rooms.

The Mauna Kea Golf Course debuted with a televised “Big 3” match between Jack Nicklaus, Arnold Palmer and Gary Player. The course’s 3^rd hole over the water remains in the top lists of memorable golf holes.

Rockefeller added a 1,600-piece collection of museum-quality Asian and Oceanic art and artifacts throughout the hotel and grounds. Among them are 18th-century gilt bronze Thai Buddhist disciples, ancient Japanese tonsu chests and New Guinea and Solomon Islands drums.

A 17th-century pink-granite Indian Buddha rests on a platform at the top of a long flight of stairs, his folded hands invariably holding a flower, the traditional offering. (Porter)

In each guestroom, there is a book detailing the collection. According to Don Aanavi, art history professor at the University of Hawaii, “Rarely does one find such a large collection of significant art works in a resort hotel.”

Back then, the “exorbitant” room rates started at $43, including breakfast and dinner in the Pavilion, which featured rotating menus of international cuisines.

True to Rockefeller’s initial remarks that a “great beach deserves a great hotel,” when it opened, the Mauna Kea Beach Hotel was praised by travel writers and critics worldwide. The luxury resort hotel was named one of the “three greatest hotels in the world” by Esquire magazine (the other two were the Plaza in New York and the Gritti Palace in Venice.)

There were also enthusiastic reviews from House & Garden, Time and Fortune (Fortune called it one of “10 best buildings of 1966;) In 1967, it was presented with an honors award by the American Institute of Architects (AIA.)

A decade later, AIA placed the Mauna Kea in the top 150 of its America’s Favorite Architecture list. Twelve years after opening, it was still described as “the best resort hotel in America.” The accolades continue today. (Lots of information from Prince Resorts.)

Rockefeller and his wife walk the beach at Kaunaoa Bay (robbreport)

Kaunaoa Bay-Hotel Under Construction-MKBH

Robert Trent Jones and Laurance Rockefeller at Dorado Beach in the 1950s

MKBH-Etched_Mondavi_Reserve_(Magnums)-1979

Mauna Kea Beach Hotel-3rd Hole Golf Course

July 22, 2024 by Peter T Young Leave a Comment

Royal Remains

Pu’uhonua o Honaunau, ‘Place of Refuge of Honaunau,’ is located in the ahupua‘a of Honaunau, in South Kona, on the west coast of the Island of Hawai‘i. (NPS)

“The heiau of the pu‘uhonua at Honaunau at the time of European contact was Hale o Keawe. This association with religious structures indicates that a pu‘uhonua as that at Honaunau was not merely a place of physical refuge, but more specifically a sanctuary.”

“In a thatched house on one of the heiau platforms were kept the bones of deceased high chiefs, now deified. This was not a burial, but rather a deification. Hawaiian burials per se were quite different.”

“The powerful mana of these deified chiefs continued after life to surround the area and to afford protection to anyone entering the enclosure. The sanctuary at Honaunau was under the protection of the deified chief Keawe, and the one at Waipi‘o Valley under Liloa.” (Marion Kelly, NPS)

“The oldest Hawaiian mausoleum of which there is information was Hale o Liloa at Waipio. It was built probably in 1575, when it may be estimated that King Liloa died.” (Stokes)

“It was during this residence at Kaawaloa that we visited the old ‘heiau,’ or temple, at Hoonaunau, in company with Naihe and Kapiolani. It was then surrounded by an enclosure of hideous idols carved in wood, and no woman had ever been allowed to enter its consecrated precincts.”

“Our heroic Kapiolani led the way, and we entered the enclosure. It was a sickening scene that met our eyes. The dead bodies of chiefs were placed around the room in a sitting posture, the unsightly skeletons mostly concealed in folds of kapa, or rich silk.”

“The blood-stained altar was there, where human victims had been immolated to idol gods. Fragments of offerings were strewed about. Kapiolani was much affected and wept, but her husband was stern and silent.”

“A few months after our visit [probably early 1829] Kaahumanu came and ordered all the bones buried, and the house and fence entirely demolished. She gave some of the timber, which was spear-wood (kauila), to the missionaries, and told them to make it into canes and contribution boxes, to send to their friends. (Laura Judd, Honolulu Sketches)

“By the order of Kaahumanu and Kalanimoku , the officers of the Blonde were allowed to remove nearly all of the idols and some of the other relics deposited in the ‘House of Keawe’”. (Alexander)

“A few months later, Kaahumanu visited Kapiolani, and resolved to put an end to the superstitions connected with the place. By their orders the venerated deified bones were removed, deposited in two large coffins, and interred in a secret cave at Kaawaloa, where they remained for nearly thirty years.”

“Mr. Chamberlain made a list of the names of twenty-three chiefs, whose bones were then removed, and stated that five or six more were brought over from the sacred ‘House of Liloa’ in Waipio.” (Alexander) “Liloa, Lonoikamakahiki, Kauhoa, and Lole are the only ones who were found by Kaahumanu at Waipio, and they were brought to Kaawaloa.” ((Kuokoa, June 13, 1868)

“The house and fence were entirely demolished, and the sacred Kauila rafters were used in building a Government House on the site now occupied by Hackfeld & Co’s building, which was therefore called ‘Ka hale kauila.’” (Alexander)

“In January, 1858, Kamehameha IV, accompanied by a numerous retinue, made a tour of the windward islands in the British sloop-of-war, Vixen, Captain Meacham, arriving at Kaawaloa, January 24th, 1858. On the following night the venerable kahu, or guardian of the secret burial cave, was ordered to remove the stones that concealed the entrance.”

“The coffins were then brought out by torch-light, and carried on board of the man-of-war, which brought them to Honolulu, where they were consigned to Governor Kekuanaoa.”

“The Vixen, with the royal party on board, arrived in Honolulu, February 12th, and Captain Meacham died on the 17th, after an illness of only three days. It was universally believed by the Natives that his death was caused by the displeasure of the akuas, or departed spirits, whose mortal remains had been disturbed.” (Alexander)

The remains were taken to Sacred Mound (previously a stone mausoleum); it was constructed in 1825 to house the remains of Kamehameha II (Liholiho) and his consort, Queen Kamāmalu. Both had died of measles while on a journey to England the year before.

Then upon their arrival in Hawai‘i, in consultation between the Kuhina Nui, Ka‘ahumanu, and other high chiefs, and telling them about Westminster Abbey and the underground burial crypts they had seen there, it was decided to build a mausoleum building on the grounds of ʻIolani Palace.

The mausoleum was a small eighteen-by-twenty-four foot Western style structure made of white-washed coral blocks with a thatched roof; it had no windows.

Kamehameha II (Liholiho) and Queen Kamāmalu were buried on August 23, 1825. The name ‘Pohukaina’ begins to be used to reference the site at the time of their burial. (Pohukaina – is translated as “Pohu-ka-ʻāina” (the land is quiet and calm.))

For the next forty years, this royal tomb and the land immediately surrounding it became the final resting place for the kings of Hawai‘i, their consorts and important chiefs of the kingdom.

“After the completion of the present Mausoleum in Nuuanu [Mauna Ala], on the night of October 30th, 1865, the coffins of the former royal personages of Hawaii nei, including those brought from Kaawaloa, were removed to it in an imposing torch-light procession . It is to be hoped that their repose will not be disturbed again.” (Alexander)

The remains of the Ali‘i were removed from Pohukaina and transferred in a torchlight procession at night to Mauna ‘Ala, a new Royal Mausoleum in Nu‘uanu Valley.

In a speech delivered on the occasion of the laying of the Cornerstone of The Royal Palace (ʻIolani Palace,) Honolulu, in 1879, JH Kapena, Minister of Foreign Relations, said:

“Doubtless the memory is yet green of that never-to-be-forgotten night when the remains of the departed chiefs were removed to the Royal Mausoleum in the valley.”

“Perhaps the world had never witnessed a procession more weird and solemn than that which conveyed the bodies of the chiefs through our streets, accompanied on each side by thousands of people until the mausoleum was reached …”

“… the entire scene and procession being lighted by large kukui torches, while the midnight darkness brought in striking relief the coffins on their biers.”

“Earth has not seen a more solemn procession what when, in the darkness of the night, the bodies of these chieftains were carried through the streets”. (Hawaiian Gazette, January 14, 1880)

“The utmost quiet pervaded the streets of the city as the procession moved along, escorted by a military guard, and followed by the Royal carriage, another carriage in which rode His Excellency, Governor Kekuanaoa and several other carriages.”

“The procession passed through the streets about nine o’clock. The solemn stillness was broken by the wailing of one solitary native woman, who followed the procession.”

“It seemed peculiarly fitting that this national sign of mourning should find utterance as the mortal remains of Kings and Chiefs were passing to their final resting place on earth.” (The Friend, Nov 1, 1865)

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

The State designated the area a Monument in recognition of its historic importance, and to utilize these unique resources to educate and promote awareness of the historic and cultural character of the era of the Hawaiian monarchy.