Images of Old Hawaiʻi

by Peter T Young Leave a Comment

Maui Alaloa

The canoe was a principal means of travel in ancient Hawaiʻi.

Canoes were used for inter-village coastal and interisland travel, while trails within the ahupuaʻa provided access between the uplands and the coast.

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

At about the same time of Christopher Columbus crossing the Atlantic to America (he was looking for an alternate trade route to the East Indies,) Piʻilani was ruler of Maui.

According to oral tradition, Piʻilani unified the entire island of Maui and ruled in peace and prosperity, bringing together, under one rule, the formerly-competing eastern (Hāna) and western (Wailuku) multi-district kingdoms of the Island.

Piʻilani’s prosperity was exemplified by a boom in agriculture and construction of heiau, fishponds, trails and irrigation systems.  Famed for his energy and intelligence, Piʻilani constructed the West Maui phase of the noted Alaloa, or long trail (also known as the King’s Highway.)

Ancient trails facilitated trading between upland and coastal villages and communications between ahupuaʻa and extended families. These trails were usually narrow, following the topography of the land.  Sometimes, over ʻaʻā lava, they were paved with waterworn stones (ʻalā or paʻalā).

Pi‘ilani died at Lāhainā and the kingdom of Maui passed to his son, Lono-a-Piʻilani (Lono.) Pi‘ilani had directed that the kingdom go to Lono, and that Kiha-a-Piʻilani (Kiha – Lono’s brother) serve under him in peace.

In the early years of Lono’s reign all was well … that changed.

Lono became angry, because he felt Kiha was trying to seize the kingdom for himself.  Lono sought to kill Kiha; so Kiha fled in secret to Molokaʻi and later to Lānaʻi. When Kiha, with chiefs, warriors and a fleet of war canoes, made their way to attack Lono; Lono trembled with fear of death, and died. (Kamakau)

Kiha assumed power over Maui.  Like his father, the reign of Kiha was, “eminently peaceful and prosperous, and his name has been reverently and affectionately handed down to posterity”. (Fornander)

Kiha resumed what his father had started in West Maui.  Kiha laid the East Maui section and connected the island.  This trail was the only ancient pathway to encircle any Hawaiian island (not only along the coast, but also up the Kaupō Gap and through the summit area and crater of Haleakalā.)

Kiha connected the entire island with a network of trails to aide his people in their travels which gave him quick access to all parts of his kingdom.

Four to six-feet wide and 138-miles long, this rock-paved path facilitated both peace and war.  It simplified local and regional travel and communication, and allowed the chief’s messengers to quickly get from one part of the island to another.  The trail was used for the annual harvest festival of Makahiki and to collect taxes, promote production, enforce order and move armies.

Missionaries Richards, Andrews and Green noted in 1828, “a pavement said to have been built by Kihapiʻilani, a king … afforded us no inconsiderable assistance in traveling as we ascended and descended a great number of steep and difficult paries (pali.)” (Missionary Herald)

By the middle-1820s, significant changes in the Hawaiian Kingdom were underway. The missionaries, who arrived in April 1820, selected key stations generally coinciding with the traditional Royal Centers, which by this time, were also developing as trade points with foreign vessels.

The development of trails to western-style roadways was initiated to facilitate access to mission stations, landings, and key areas of resource collection.

Until the 1840s, overland travel was predominantly by foot and followed the traditional trails. By the 1840s, the use of introduced horses, mules and bullocks for transportation was increasing, and many traditional trails – the ala loa and mauka-makai trails within ahupuaʻa – were modified by removing the smooth stepping stones that caused the animals to slip.

Eventually, wider, straighter trails were constructed to accommodate horse drawn carts. Unlike the earlier trails, these later trails could not conform to the natural, sometimes steep, terrain. They often by-passed the traditional trails as more remote coastal villages became depopulated due to introduced diseases and the changing economic and social systems.

Sometimes, the new corridors were constructed over the alignments of the ancient trails, or totally realigned, thus abandoning – for larger public purposes – the older ala loa. In addition to these modifications in trail location and type due to changing uses, trails were also relocated as a result of natural events such as lava flows, tsunami, and other occurrences. The Hawaiian trail system was and will remain dynamic.

Hoapili is credited with improving the King’s Highway (in early 1800s – portions were called Hoapili Trail, initially built during the reign of Pi‘ilani.)  Hoapili commissioned road gangs for the work. The Rev. Henry Cheever noted that these road gangs were largely composed of prisoners who had been convicted of adultery; Cheever called it “the road that sin built.”  (Samson)

By the early 1850s, specific criteria were developed for realigning trails and roadways, including the straightening of alignments and development of causeways and bridges. This system of roadwork, supervised by district overseers, and funded through government appropriations – with labor by prisoners and individuals unable to pay taxes in another way – evolved over the next 40 years.

With the passing of time, emphasis was given to areas of substantial populations. Because of the on-going decline of the Hawaiian population, and the near abandonment of isolated communities formerly accessed by the ala loa and earlier alanui aupuni, segments were abandoned.

In the later years of the Hawaiian monarchy, the need to define and protect Hawaiian trails and roadways was recognized, particularly in support of native tenants living in remote locations. Often these native tenants` lands were surrounded by tracts of land held by single, large landowners who challenged rights of access.

In 1892, Queen Liliʻuokalani and the Legislature of the Kingdom of Hawaiʻi signed into law an “Act Defining Highways, and Defining and Establishing Certain Routes and Duties in Connection Therewith,” to be known as The Highways Act, 1892.

“All roads, alleys, streets, ways, lanes, courts, places, trails and bridges in the Hawaiian Islands, whether now or hereafter opened, laid out or built by the Government, or by private parties, and dedicated or abandoned to the public as a highway, are hereby declared to be public highways.”

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by Peter T Young Leave a Comment

Molokai or Molokaʻi?

Words matter … and how you say and write words matter.

There is one word, the name of one of the main Hawaiian Islands, that continues to have different pronunciations – some say Moh-loh-kī others say Moh-loh-kah-ee.

In an effort to be correct, I looked at various sources to see what they had to say.  A helpful source is actually some of the early writers to the islands.

When Captain Cook first visited the Hawaiian Islands (1778,) Hawaiian was a spoken language but not a written language.  Historical accounts were passed down orally, through chants and songs.

After western contact and attempts to write about Hawaiʻi, early writers tried to spell words based on the sound of the words they heard.  People heard words differently, so it was not uncommon for words to be spelled differently, depending on the writer.

Here is the way some of the early writers spelled some of the main Hawaiian Islands:

Cook (1778—1779:)
Oreehoua (Lehua)
Tahoora (Kaʻula)
Oneeheow (Niʻihau)
Atooi (Kauai)
Woahoo (Oʻahu)
Morotoi, or Morokoi (Molokai)
Mowee (Maui)
Owhyhee (Hawaiʻi)

Vancouver (1793-1795:)
Woahoo (Oʻahu)
Mowee (Maui)
Morotoi (Molokai)
Owhyhee (Hawaiʻi)
Attowai (Kauai)

Bingham (1820-1840:)
Ha-wai’i
Mau’i
O-a’hu
Kau-ai’
Mo-lo-kai’
La-nai’
Ni-i-hau’
Ka-ho-o-la’we
Mo-lo-ki’ni
Le-hu’-a.
Ka-u’-la

Here are some writings from some other early writers:

Eveleth’s 1831 book “History of the Sandwich Islands” spells it Mo-lo-kai (and adds a pronunciation helper – Mo-lo-kye).

Williams’ 1859 “Application of the Roman Alphabet” spells it Mo-lo-kai (and includes the same pronunciation helper, Mo-lo-kye)

Worchester’s 1860 “Primary Dictionary of the Hawaiian language notes Mō-lo-kaī’.

Webster’s 1870 “Improved pronouncing dictionary of the English language” notes the Islands as Mo-lo-kai’.

Colum, in his 1937 “Legends of Hawaiʻi” book, spelled the Island as Mo–lo-kai.

Finally, an explanation on the pronunciation/spelling of the island name (Molokai (Moh-loh-kī) versus Molokaʻi (Moh-loh-kah-ee)) is noted in the early portion of “Tales of Molokai The Voice of Harriet Ne” by Harriet Ahiona Ayau Ne with Gloria L. Cronin.

Harriet Ne’s grandson, Edward Halealoha Ayau, noted:

“The reason that the name Molokai (as used in the book) is left without the glottal stop is because my tūtū wahine (grandmother) says that when she was growing up in Pelekunu it was never pronounced Molokaʻi (Moh-loh-kah-ee), but rather Molokai (Moh-loh-kī).”

“Then in about the 1930s, the name changed to Molokaʻi, in part she believes because musicians began pronouncing the name that way. Mary Kawena Pukuʻi, three weeks before her death, called my tūtū and told her that the correct name is Molokai, which means ‘the gathering of the ocean waters.’”

“On the rugged north coast of the island, the ocean slams hard into the pali. On the south and east shores, the ocean glides gently to shore due to location of reefs at least a quarter of a mile offshore. Hence the name, Molokai, ‘Gathering of the Ocean Waters.’”

In a follow-up exchange with Halealoha, he resolved the matter saying that the “best answer is both pronunciations are correct and the most correct depends on which family you are speaking to.  So for our ʻohana, it would be Molokai.  For others, Molokaʻi.”

The image shows an 1897 map of the Island of Molokai.

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by Peter T Young Leave a Comment

Wahaʻula Heiau

No keia heiau oia ke kapu enaena.
(Concerning this heiau is the burning tabu.)

‘Enaena’ means ‘burning with a red hot rage.’ The heiau was so thoroughly ‘tabu,’ or ‘kapu,’ that the smoke of its fires falling upon any of the people or even upon any one of the chiefs was sufficient cause for punishment by death, with the body as a sacrifice to the gods of the temple.  (Westervelt)

Oral traditions trace the origin of Hawaiian luakini temple construction to the high priest Pā’ao, who arrived in the islands in about the thirteenth century. He introduced several changes to Hawaiian religious practices that affected temple construction, priestly ritual, and worship practices.

Prior to his coming, the prayers, sacrifices, and other ceremonial activities that the high chief and his officiating priest performed could be observed by the congregation, who periodically responded as part of the ceremony.

After Pā’ao’s arrival, temple courtyards, which were sometimes built on hillsides to add to their massiveness, were enclosed with high stone walls, preventing the masses from participating as freely in the worship ceremonies.

In addition, new gods; stronger kapu; an independent, hereditary priesthood; wooden temple images; and human sacrifices became established parts of the religious structure. Pā’ao erected the first luakini (Wahaula) at Puna, Hawaiʻi, followed by Moʻokini Heiau at Kohala. These structures signaled a new era in Hawaiian religious practices.  (NPS)

On the southeast coast of Hawaiʻi near Kalapana is one of the largest, oldest and best preserved heiau. Its walls are several feet thick and in places ten to twelve feet high. It is divided into rooms or pens, in one of which still lies the huge sacrificial stone upon which victims – sometimes human – were slain before the bodies were placed as offerings.  (Westervelt, 1915)

“At our visit to the scene we were shown the small cove, deep down the jagged bluffs of Puna’s coast line, at the southern end of Wahaʻula premises, where the bones of the slain were washed, and to this day is known as Holoinaiwi.”  (Thrum, 1904)

This heiau is now called Wahaʻula (red-mouth). In ancient times it was known as Ahaʻula (the red assembly), possibly denoting that at times the priests and their attendants wore red mantles in their processions or during some part of their sacred ceremonies.  (Westervelt)

“The Heiau of Wahaʻula is built on an ʻaʻa flow, and the ascent to it is by terraces. Upon the first terrace the female members of the royal family brought their offerings which were taken by the priests. Beyond this first terrace no female was allowed to pass.”

“Two more terraces brings one to the enclosure or temple, in the shape of a quadrangle 132 feet long, by 72 feet wide. A stone wall encloses the temple, 6 feet high and 4 feet wide. The main entrance faces the East, flanked on either side by two smaller entrances. Immediately in front of this entrance stand the remains of the old temple, which was destroyed by the ʻaʻa flow on which the present one stands.”

“Across the southern end extends a stone platform some 3 feet high built in the shape of two semi-circles connected by a straight platform. Between these semi-circles was placed the presiding deity, and on either hand were placed the offerings of fruits, etc., while immediately in front, on a small raised platform were placed the human sacrifices, which were always slain in the main entrance to the heiau.”

“Immediately in front of this altar for human sacrifices, and extending across the enclosure, stood the priests’ house. sacred to them alone. In the rear of this was the royal house, where the members of the royal family assembled during the days devoted to the sacrifices. The rest of the enclosure was paved.”  (Thrum)

“Water-worn pebbles were carried from the beach and strewn over the floor, making a smooth place for the naked feet of the temple dwellers to pass without injury from the sharp-edged lava. Rude grass huts built on terraces were the abodes of the priests and high chiefs who visited the places of sacrifice.”

“Elevated, flat-topped piles of stones were built at one end of the temple for the chief idols and the sacrifices placed before them. Simplicity of detail marked every step of temple erection.”  (Westervelt)

“(I)in the original enclosure of the heiau of Wahaʻula was a sacred grove, said to contain one or more specimens of every tree growing on the Hawaiian group, a number of which, or their descendants, had survived when he visited the place in 1869. … It was built in the quadrangular or parallelogram form which characterized all the heiaus built under and after the religious regime introduced by Pāʻao.”  (Fornander)

Beyond the heiau, on the makai side of the trail, is pointed out the footprint of Niheu, a demi-god, as well as the mark of an arrow which he shot at another demi-god who came to fight him. Further west, makai of the place where the trail turns mauka, is Kamoamoa, where the ranch driving pens are.

Here are two wells with fair water, and also a fine natural arch by the sea. Here are also a few interesting rock carvings. The most easily found of these is about a hundred yards from the paddock extension towards Kalapana, and may be located by following the line of this extension’s makai wall in an easterly direction.

The trail is straight, with a bad grade, but paved, until it has reached well up the bluff, where it passes the Pea house, the last habitation before the Crater Hotel is reached. From Pea’s it is a good eight miles to the Makaopuhi crater. The trail is narrow, passes through splendid forest, and is, though seldom used, quite easily followed.  (Kinney, 1913)

“Tradition credits a rebuilding of the temple to Imaikalani, a famous chief of Puna, and Kaʻū, in the time of Keawenui-a-umi, in the sixteenth century. It was repaired again in the time of Kalaniʻōpuʻu, about 1770, and in the time of Kamehameha I, it had its final renovation.”  (Thrum)

“This was the last heiau destroyed when the ancient tabus and ceremonial rites were overthrown by the chiefs just before the coming of Christian missionaries. At that time the grass houses of the priests were burned and in these raging flames were thrown the wooden idols back of the altars and the bamboo huts of the soothsayers and the rude images on the walls, with everything combustible which belonged to the ancient order of worship. Only the walls and rough stone floors were left in the temple.  (Westervelt)

Kīlauea’s ongoing Puʻu ʻŌʻō eruption started on January 3, 1983 when ground fissures opened up and “curtains of fire” (long thin fountains of molten lava) issued from a 3½-miles long discontinuous fissure system in the remote rainforest of the middle east rift zone of the volcano.

Since then, about 500-acres have been added to the Big Island (that volume of lava could have filled 1.5-million swimming pools. The coastal highway has been closed since 1987, as lava flows covered 8 miles to as great a depth as 80 feet. 214-homes were destroyed.

“The apprehensions uniformly entertained by the natives, of the fearful consequences of Pele’s anger, prevented their paying very frequent visits to the vicinity of her abode; and when, on their inland journeys, they had occasion to approach Kirauea, they were scrupulously attentive to every injunction of her priests, and regarded with a degree of superstitious veneration and awe the appalling spectacle which the crater and its appendages presented.”

“The violations of her sacred abode, and the insults to her power, of which we had been guilty, appeared to them, and to the natives in general, acts of temerity and sacrilege; and, notwithstanding the fact of our being foreigners, we were subsequently threatened with the vengeance of the volcanic deity, under the following circumstances.”  (Ellis, 1831)

The Wahaʻula Heiau was threatened three times in 1989 and once in 1990, but the lava flowed only up to the walls before diverting around them, but destroyed the visitor center and related facilities (built by the National Park Service in 1964, was destroyed by lava in June 1989.)  However, a subsequent 1997 flow breached the walls and covered the heiau. (star-bulletin)

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by Peter T Young Leave a Comment

Richard Henderson Trent

“During [WW I], Richard Henderson Trent was the local representative of the Alien Property Custodian and his responsibility, of course, was to take over property owned by German interests here in the Islands.” (Theodore Frederick Trent, oral history)

“Ready to stir the cauldron which was now bubbling nicely was Dixie Doolittle, whose paid advertisements appeared from November, 1917, to February, 1918. Dixie made it his practice to attack Germanism wherever he found it.”

“One day he found it in the Elks Lodge, and the ensuing libel trial unveiled Dixie Doolittle as none other than Richard H. Trent, president of Trent Trust Company, of whom more will be said later.”

“Trent had attacked the Elks, because their club served liquor, and he considered liquor a German weapon. … The editorial response of the Honolulu Star-Bulletin drove home the point that ‘nothing but the most ceaseless vigilance will serve to protect Hawaii . . . from the ceaseless conspiracies of the enemy.’”

“Everyone now knew the ‘faithlessness of the German word.’  “J. F. Brown in a letter to the Bulletin added the thought that ‘Americans must regard every German as a potential spy unless loyalty proven beyond doubt.’” The court acquitted Trent of the charges, but the advertisements did not reappear.” (Wagner-Seavey)

Born September 11, 1867, in Somerville, Fayette County, Tennessee, Richard Henderson Trent was the son of William Clough and Mary Virgin (Bonner) Trent.

Trent only attended public school until he was 12-years of age, and was a self-educated and self-made man.  He arrived in the Islands in 1901, and almost immediately joined the staff of the Evening Bulletin, but left after several months to become bookkeeper for Henry Waterhouse & Co., and later treasurer of the Henry Waterhouse Trust Co., Ltd.  (Men of Hawaii)

Trent Trust Company, Ltd was  formed on June 20, 1907 (Hawaiian Star, Jul 1, 1907); Town and Country Homes was formed by Trent and others in November 1924, “the purpose of which is to acquire and develop lands and build houses and roads”. (SB, Nov 13, 1924)

“With the Incorporation came an even greater growth, both in the amount, of business and in the number of departments handled by the concern. … Trent Trust Company handles real estate, insurance, stocks and bonds, renting, building, loans and mortgages, and its trust department has well equipped safe deposit vaults.”

“Every department has men who are experts in their line, as efficiency is the keynote of the firm and to which it owes Its rapid growth. It has a very loyal body of clients and good will is one of its biggest assets.” (SB, Jun 30, 1917)

Charles Russell Frazier (the head of Town and Country Homes, Ltd., which was the real estate division of the Trent Trust Co.)  was primarily a marketing man, but was also developer and chief promoter).

In 1924, Harold Kainalu Long Castle sold land on the Windward side to Trent and Frazier and they developed what we call “Lanikai”.  As a marketing ploy to entice wealthy buyers looking for a vacation home at the development they also referenced is as the “Crescent of Content”.

In naming it Lanikai they believed it translated ‘heavenly sea;’ however, they used the English word order.  In Hawaiian the qualifier commonly follows the noun, hence Lani-kai means ‘sea heaven,’ ‘marine heavenʻ.  (Ulukau)

Trent’s company was publisher of TrenTrusTics, a financial journal much in demand by investors and others interested in Hawaiian industries and securities; was first treasurer of County of Oahu and twice re-elected, serving three terms from 1905-1910; president Honolulu Y. M. C. A., 1908-1915, member Territorial Board of Public Lands, 1910-1914. (Men of Hawaii)

Trent was a member of the Board of Regents, University of Hawaiʻi, for several years, as well as served as a trustee of the Bernice Pauahi Bishop Estate and the Bishop Museum.

In 1928, while Trustee of the Kamehameha Schools (1917-1939,) a junior division was created for the Kamehameha School for Boys annual song contest; Trent donated the contest trophy.  The original school for boys contest cup, the George A Andrus cup, was designated as the trophy for the senior division winner and the Richard H Trent Cup for the junior division winner.

Trent was also owner of the only private zoo in the Territory. (Men of Hawaii)  “Mr. Trent’s zoo is practically a public institution, maintained at his personal, private expense for the public’s pleasure.” (PCA, 8/21/1916)  At one point, it appears the zoo was a little too ‘open.’

“Dogs frightened the two animals brought from Australia for Trent’s private zoo and they jumped against their cage with enough force to break through it … A young one, thrown from its mother’s pouch, was killed by the dogs, but the pair of old ones managed to get away and have not been seen since.”  (Star-Bulletin, August 21, 1916)

 “Richard H. Trent, Honolulu’s animal impresario, issues a call to all citizens of Oahu today to join in a mammoth, personally conducted wallaby hunt, the first of its kind ever held in the Hawaiian archipelago.”

“Two of the three small kangaroos which he obtained last week from Australia, at great trouble and expense, escaped from the Trent zoological gardens on Alewa Heights Saturday night and at latest reports last night were roaming at will in the Oahu forests.”

“Inhabitants are warned hereby that the animals positively are not dangerous; will not bite anything more meaty than grass, leaves or succulent forest shrubbery. The unfortunate owner offers a reward of twenty-five dollars for their capture and return alive.”

“Unless the animals are caught they may be come permanent denizens of the mountain districts and, like their distant cousins, the Australia rabbits, may propagate and produce eventually a breed of Hawaiian wallabies.”

“But meantime the public would be deprived of gazing upon them at close range and observing the peculiarities of the unusual, antipodean animals. … The wallabies are perfectly harmless, it is said, but they may prove exceedingly difficult to capture.” (PCA, 8/21/1916)

While the wallabies once roamed from Nuʻuanu to Hālawa, they are now known to live in only one valley, the ʻEwa side of Kalihi Valley, which has a series of sheer cliffs and narrow rocky ledges.  (earlham-edu)

The Department of Land and Natural Resources (DLNR) Division of Forestry and Wildlife (DLNR-DOFAW) no longer keeps track of the population, since they believe the animals are nonthreatening.

Wallabies are designated as protected game mammals by DLNR (§13-123-12,) which means no hunting, killing or possessing, unless authorized.  (The same rule applies to wild cattle.) In 2002, a wallaby was captured in Foster Village; DLNR released it back into Kalihi Valley.

The last state survey of Kalihi wallabies was in the early-1990s; at the time, the estimated population was as high as 75-animals.

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Mōkapu Peninsula

“I learnt, that their present king’s name was Taheeterre [Kahekili], and that he was also king of Morotoi [Molokai] and Mowee [Maui]. The old man informed me, that his residence was in a bay [Kāne‘ohe Bay] round the West point, and importuned me very much to carry the ships there, as that place, he said, afforded plenty of fine hogs and vegetables.”

“Indeed, I had some reason to think, that the inhabitants on that part of the island were more numerous than in King George’s Bay [Maunalua Bay], as I observed most of the double canoes came round the West point; but as the people now brought us plenty of water, I determined to keep my present situation, it being in many respects a very eligible one …”

“… for we hitherto had been favoured with a most refreshing sea breeze, which blows over the low land at the head of the bay; and the bay all round has a very beautiful appearance …”

“… the low land and vallies being in a high state of cultivation, and crowded with plantations of taro, sweet potatoes, sugarcane, &c. interspersed with a great number of cocoa-nut trees, which renders the prospect truly delightful. …”

“Potatoes and taro are likewise met with here-in great plenty, but I never observed any bread-fruit, and scarcely any yams; so that there is reason to suppose they are not cultivated by the inhabitants of Woahoo [O‘ahu].” (Capt Nathaiel Portlock, June 1786)

Mōkapu received its basic formation when volcanic eruptions of the southeast end of the Ko‘olau mountain range produced many lava flows and much falling rock. These same eruptions produced secondary tuff cones now known as Diamond Head, Koko Head and Punchbowl. (Steele, MCBH)

 Like Lē‘ahi (Diamond Head), Ulapa‘u tuff is a volcanic rock made up of a mixture of volcanic rock and mineral fragments (they were likely explosive volcanic eruptions).  (SOEST)

“The ahupua‘a of Heeia and its sources of foods such as the sea pond of Heeia, the large mullet of Kalimuloa and Kealohi, the reef of Malauka‘a where octopus were found, the travelling uhu and ohua fishes, and the wooden bowls of Mokapu, belonged to Maui-kiikii (Top-knot Maui).” (Kamakau in Sterling & Summers)

Mōkapu Peninsula encompasses portions He‘eia and Kāne‘ohe – these are extensions of the ahupua‘a across the large basin of Kāne‘ohe Bay.  Mōkapu peninsula is further sub-divided into six sections.

The tip of the left lobe of the peninsula was called Mōkapu and was in the He‘eia section, while Heleloa, Kuwa‘aohe, Ulupa‘u, Halekou-Kaluapuhi, and Nu‘upia, rested in the Kāne‘ohe district. (Sterling & Summers)

“The two divergent lobes of Mo-kapu possess distinctive features. The left lobe … is marked by Hawaii Loa crater, the coral bluffs, lava sheets, Pyramid Rock, and stone ruins.  The right lobe is dominated and terminated by the Ulu-pa‘u crater. This is a broad, shallow, saucer-shaped vent, a truncated hollow cone, very similar in appearance and structure to Le-ahi.” (MacCaughey, 1917)

‘Mōkapu’ is the contraction of ‘Mōku Kapu’ … ‘mōku’ (island) and ‘kapu’ (sacred or restricted),  which means “Sacred or Forbidden Island.”

The sea and bays around Mōkapu were kapu in pre-contact days. The right to fish in the surrounding waters was granted only to the high chiefs and servants of the king. These fishing grounds were called ko‘a.  (Steele, MCBH)

Fishing was confined to certain types of fish native to certain sections of the ocean. Persons were assigned to areas with the task of feeding the fish two or three times a week.  (Steele, MCBH)

Though Mōkapu Peninsula had only limited fresh water, ‘uala (sweet potatoes) and ipu (gourds) were cultivated there. It is also likely that other mulched dryland crops such as kalo (taro), ko (sugar canes), niu (coconuts), ‘ulu (breadfruit), and the pia (arrow root) also grew there.

However, the most important resource of the peninsula were its loko i‘a (fishponds). There were at least five loko i‘a on Mokapu Peninsula, including Ka-lua-puhi (literally: The eel pit), Nu‘u-pia (interpretively: arrow root mound) …

… Hale-kou (interpretively: House surrounded by kou trees), Hele-loa (literally: Distant travel), Muli-wai-‘olena (interpretively: Turmeric [yellowish] estuary), and Pa-‘ohua (literally: Fish fry enclosure). (Maly)

Prior to Polynesian settlement, the ponds were thought to be a shallow open channel between Kāneʻohe and Kailua Bays, making Mōkapu an island, connected to Oʻahu by a thin coastal barrier dune.

Kaneohe Ranch began in 1893, when Nannie Rice leased 15,000 acres to JP Mendonca and C Bolte for cattle ranching.  Incorporated as Kaneohe Ranch Company, Ltd. in 1894, the lands were leased and primarily used for raising pineapple, processing sugar, and cattle operations.

In 1905, James Bicknell Castle acquired the cattle ranching interest of Mendonca and Bolte, and in 1907 he purchased large blocks of shares in the cattle operations of the Kaneohe Ranch Company.

In 1917, Harold Kainalu Long Castle, son of James B Castle, purchased the title to 9,500 acres of land from Mrs. Rice, which included the ‘iii of Heleloa. (HABS No. HI-311-L)

The United States’ military presence on the Mōkapu Peninsula area initially began in 1918. It was through President Woodrow Wilson’s Executive Order No. 2900 that the Kuwa‘aohe Military Reservation was established. (HABS No. HI-311-L)

Use and ownership has been shared and alternated between the Army and Navy over the years. Following the Base Realignment and Closure Committee’s decision to close NAS Barbers Point, the Kāne‘ohe base acquired 4 Navy P-3 patrol squadrons and one SH-60 Anti-Submarine squadron in 1999.

Today, there are almost 10,000 active-duty Navy and Marine Corps personnel attached to the base.  The Marine Corps Base Hawai‘i (MCBH) on Mōkapu maintains and operates the airfield and other training facilities in support of the readiness and global projection of DoD and military operating forces. (MCBH)

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