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May 10, 2022 by Peter T Young Leave a Comment

Maui, 1819

“We left Owhyhee on the 15th of August, at four in the morning, with a very light breeze, which, however, freshened up during the morning. We coasted along Taourae, a barren island, flat, and moderately elevated, on which was not the slightest appearance of vegetation.”

“The soil is reddish and furrowed at intervals. The island is desert and uninhabited; some breakers extend beyond its western point. On doubling this, we discovered the small rock of Morikini, from whose summit rises a lofty column of smoke, which would have induced us to suspect there was a volcano under it; the pilots on board, assured us, however; that this was not the case.”

“That part of the North-East coast of Mowhee which we were able to distinguish, appeared to me to be extremely barren; high mountains, separated by a neck of low land, divide it in two parts.”

“The Western coast is bold, and the volcanic rocks which rise above it are cut into sharp angles, forming deep ravines and frightful declivities.”

“When the clouds, which are driven by contrary winds rising from these caverns, and disputing their possession, float over the verdant summits of these mournful heights, the reflection of the light, and the lively tints bestowed on them by the sun, in contrast with the dark and stormy points of the horizon, form a landscape at once harmonious and terrific.”

“Some elevated springs, fed no doubt by the humidity contained in the surrounding vapours, give a degree of animation to these pointed rocks, which might almost be taken for the realm of the dead. The base of this mountain, which somewhat resembles our Canigou, is dry and barren, without the smallest trace of that verdure which crowns its summit.”

“As soon, however, as the South-West part of the island had been coasted for a little time, and we approached the North, a vigorous vegetation began to show itself, together with banana and other trees, which give life to the scene, and awaken pleasing sensations in the mind of the navigator.”

“From the perpendicular of the most lofty summit of the great mountain, to the North-West point of the island, and even beyond that, the country is quite delightful …”

“… so that it was with extreme pleasure we beheld the anchor drop in the harbour of Lahaina, that we might enjoy the prospect, which appeared the more brilliant, from the other objects that surround this part of Mowhee, as well as the isles which enclose its bay, being barren and repulsive.”

“A chain of breakers extends the whole length of the coast. The anchor is however cast at one or two cables’ length distance, without incurring the least danger, although sudden gusts of wind arise here frequently, and blow with great violence.”

“The group of islands which surrounds this bay will not permit the sea to run very high; and the bottom being very good, tends to banish every apprehension.”

“The observatory has been fixed on a small stone elevation, close to a house built of masonry, belonging to the King; richly tufted shrubs and beautiful cocoa-nut trees create an agreeable freshness.”

“While the astronomers are observing the heavens, let us range through the country; we shall certainly not find so much majesty there; but the variety and beauty of the scene will repay us with interest.”

“The environs of Lahaina are like a garden. It would be difficult to find a soil more fertile, or a people who could turn it to greater advantage; little path-ways sufficiently raised, and kept in excellent condition, serve as communications between the different estates.”

“These are frequently divided by trenches, through which a fresh and limpid stream flows tranquilly, giving life to the plantations, the sole riches of the country.”

“Hollow squares, of the depth of two, three, and sometimes four feet, nourish various sorts of vegetables and plants; amongst which we distinguish the Caribee-cabbage, named here taro; double rows of banana, bread-fruit, cocoa-nut, palma-christi, and the paper-mulberry trees intercept the rays of the sun, and allow you to walk at mid-day.”

“Every cabin has its enclosure, and every enclosure is well taken care of; it seems to suffice for the wants of the family.”

“Here, the father turns the ground with his long staff of red or sandal wood; there, the son clears the soil of weeds, and prepares the dinner; farther off the mother is seated at the door of her hut, and weaves the stuff with which she clothes herself, whilst her youthful daughter, unincumbered with drapery, is seated by her side, and tempts you by her unsophisticated caresses.”

“The space cultivated by the natives of Lahaina is about three leagues in length, and one in its greatest breadth. Beyond this, all is dry and barren; every thing recals the image of desolation.”

“Nevertheless, the soil and its resources are the same; whence therefore this apparently culpable neglect? It is a natural consequence of the mode of reasoning adopted by these people; they have all that is necessary at hand, what advantage would there be in seeking superfluities from afar? … Superfluities are thrown away on these people.”

“Twenty acres of land will not produce them a better dinner than their square of taro.”

“It is so rare to see ships put in here, that the hope of their arrival, and the ennui of disappointed expectation, would more than counterbalance all the advantages which they might procure by bartering.”

“Let us, therefore, leave these good people to their early habits and natural inclinations; why teach them desires and wants? If repose, comfort, tranquillity and pleasure constitute happiness, they are happy; what do they want more?”

“Would you propose to give them in exchange for these, interest, the love of glory, avarice, jealousy, and all the passions of which they are now ignorant, and which prevail in our wiser Europe? They will laugh at you, and, leaving you to your prejudices, return gaily to their own lowly huts.”

“I have here remarked the same customs, and the same tastes, the same gaiety and benevolence, as at Owhyhee. Are the natives of Woahoo equally happy?”

“During one of my late excursions, hearing loud cries proceeding from a small enclosure that I had just passed, several of my companions hastened with me to the spot, where we saw a young female seated on the ground, surrounded by about fifteen women, who were rubbing her with great violence, breaking forth at the same time into loud cries …”

“… approaching, with an air of sympathy, we inquired the cause of this general sorrow; their tears ceased, and they told us they were endeavouring to cure a sick person, whom these cries would restore to health: upon which, the lamentations recommenced with more ardour than ever.”

“With us, such a process would soon put an end to a patient; but here the louder the groans, the more efficacious the remedy. The most remarkable peculiarity in these scenes of desolation is, that when the parties are weary of crying, they become silent; then chat and laugh, and begin to roar in a moment after; such was the case in this instance.”

“These macerations, and some indigenous roots, are the only remedies in use here: surgery has not made greater progress than medicine; and I do not think the Bordeaux doctor will extend their progress greatly.”

“The tears shed for the restoration of this young sufferer, and for the death of Tammeamah, are the only ones I have seen flow in the Sandwich Islands. Have our own tears generally, or frequently, a source equally noble and innocent?”

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.

© 2022 Hoʻokuleana LLC

Maui_Nui-SP_Kalama-1838-Maui
Maui_Nui-SP_Kalama-1838-Maui

Filed Under: General, Place Names Tagged With: Maui, Jacques Arago, Timeline, 1819

May 8, 2022 by Peter T Young Leave a Comment

Secret Mission on the Strategic Potential

In June 1872, Secretary of War William Belknap gave US Army Major-General John McAllister Schofield confidential instructions to investigate the strategic potential of having a presence in the Hawaiian Islands, and to examine its ports.

They “ascertained the defensive capabilities of their different ports, examined into their commercial facilities, and collected all the information in our power on other subjects in reference to which we ought to be informed in the event of a war with a powerful maritime nation”.

Schofield and Brevet Brig. Gen. BS Alexander left San Francisco on December 30, 1872 aboard the USS California and arrived in Honolulu on January 15, 1873. After having an audience with new King Lunalilo, the men examined the islands.

In Schofield and Alexander’s May 8, 1873 report, they found that, “There are many other so-called harbors, or places for anchorage, but they are mostly open roadsteads affording shelter only from certain winds, and they are all entirely incapable of being defended by shore batteries.”

“Even the harbor of Honolulu itself can not be defended from the shore. It is a small harbor lying seaward from the land and only protected from the sea by outlying coral reefs. “

“An enemy could take up his position outside of the entrance to the harbor and command the entire anchorage, as well as the town of Honolulu itself. This harbor would therefore be of no use to us as a harbor of refuge in a war with a powerful maritime nation.”

“With one exception there is no harbor on the islands that can be made to satisfy all the conditions necessary for a harbor of refuge in time of war.”

“This is the harbor of ‘Ewa,’ or ‘Pearl River,’ situated on the island of Oahu, about 7 miles west of Honolulu.” They went on to recommend that the US obtain a cession of Pearl Harbor, together with its shore for four miles back.

“From our examinations we are of the opinion that this island and the adjacent shore to the north and west of it afford the most advantageous location for a naval depot of supplies and equipment in all these waters. But there is not sufficient water at present for heavy vessels to enter this Pearl River harbor.”

“At the entrance to the harbor is a coral reef some 250 to 300 yards in width, with a depth of water of only 2 to 3 fathoms on the reef at low water.”

“This reef appears to extend around the island, being broken only at the entrance to Honolulu Harbor, and in fact we are informed that a platform of coral reefs fringe most of the shores of all the islands of the Hawaiian group, broken only in few places. “

“This coral found at the entrance to Pearl River is ‘dead;’ that is, it is not growing, and the reef is therefore not increasing in size. This ridge of coral forms a barrier or bar across the entrance to this harbor about 300 yards wide, measuring perpendicularly to the shore.”

“It is comparatively level on the top, from 2 to 3 fathoms of water over it at low tide. Its sides are vertical, or nearly so, the depth of water increasing in a few feet to 4 or 5 fathoms.”

“The outer, or sea side, then is found to be steeper than the inner, or shore side. At the distance of half a mile outside of the reef there is a depth of 15 fathoms, while at the same distance inside the reef the depth is only 8 fathoms.”

“If this coral barrier were removed Pearl River Harbor would seem to have all or nearly all the necessary properties to enable it to be converted into a good harbor of refuge.”

“It could be completely defended by inexpensive batteries on either or both shores, firing across a narrow channel of entrance. Its waters are deep enough for the largest vessels of war, and its ‘locks,’ particularly around Rabbit Island, are spacious enough for a large number of vessels to ride at anchor in perfect security against all storms.”

“Its shores are suitable for building proper establishments for sheltering the necessary supplies for a naval establishment, such as magazines of ammunition, provisions, coral, spars, rigging, etc., while the island of Oahu, upon which it is situated, could furnish fresh provisions, meats, fruits, and vegetables in large quantities.”

The report noted that while eager to open a free market for their sugar, the Hawaiian government and native Hawaiians were not interested in the US annexing the islands at that time.

They stated, “The cession of Pearl River could probably be obtained by the United States in consideration of the repeal of the duty on Sandwich Island sugar.”

“Indeed, the sugar-planters are so anxious for a reciprocity treaty, or so anxious rather for free trade in sugar with the United States, that many of them openly proclaim themselves in favor of annexation of these islands to the United States.”

“The members of the present Government of the Hawaiian Islands seem fully alive to the necessity of relieving their principal industry from the heavy burden under which it now suffers, and no other mode of relief seems possible but annexation or reciprocity.” (Schofield and Alexander, 1873)

In February 1873 the Honolulu Chamber of Commerce, representing the interests of the plantation owners among the Islands, petitioned King Lunalilo to negotiate a reciprocal treaty with the US mainland.

The suggestion was to offer to cede the Pearl River “lagoon” to the US as an inducement for reduced tariffs for Hawai‘i’s agricultural products. In July the American Minister notified Washington D.C. that the King had offered to negotiate a treaty on this basis.

However, four months later a notice appeared in the Hawaiian Gazette to the effect that the King was satisfied that “a treaty carrying with it the cessation of Pearl Harbor would not receive the legislative approval required by the Constitution of the Kingdom,” and hence the offer was withdrawn.

Apparently there was contention over the issue of “cessation” versus “lease” regarding access to Pearl Harbor. King Lunalilo died in February of the following year without an heir. At this point, politicians in Hawai‘i courted popularity with the masses by opposing any possible cession of territory to foreign powers. (Van Tilburg)

In 1875 the US signed a treaty with the Hawaiian government allowing the US free access to sugar and other Hawaiian products in return for land that eventually became the Pearl Harbor naval base.

The US later obtained exclusive use of the inlet and the right to maintain a repair and coaling station for ships. After the US annexed Hawaii in 1898, the US established a naval station at Pearl Harbor and began to build a naval ship yard.

John McAllister Schofield was a lieutenant general during the US Civil War who led his troops during such battles as Franklin and Nashville. After the war, Schofield served as Secretary of War under President Andrew Johnson and later served as Commanding General of the United States Army from 1888 to 1895.

After serving as Secretary of War, Schofield was promoted to major general in the Army, and then commander of the Military Division of the Pacific.

In 1908, Schofield Barracks was established next to the town of Wahiawā to provide defense of Pearl Harbor and the island of Oahu. Named in honor of John McAllister Schofield, it covers over 17,000 acres and is the largest Army post in Hawaii. Since 1941 it has been home to the 25th Infantry Division, known as the Tropic Lightning. (National Archives)

© 2022 Ho‘okuleana LLC

Filed Under: General, Military, Place Names, Economy Tagged With: Pearl Harbor, Schofield Barracks, John Schofield

April 30, 2022 by Peter T Young Leave a Comment

Keaīwa Heiau

The name Keaīwa has been translated as mysterious or incomprehensible. Perhaps, this name refers to the fact that one could not explain the powers of the kahuna and the herbs used in healing.

“In this old society there was also a group of intelligentsia or experts. These were experts in all fields such as canoe-building, bird experts, fishing experts, etc. These experts were known as kahunas.”

“The top expert in the healing profession was known as the kahuna lapaau. He was the best-versed in herb knowledge and the most capable of alleviating suffering of people when they were sick. Recognized in the community as a man of parts, he was one of five chosen to be on the council of the top leader, the alii aimoku.”

“His training began in some instances at the time of his birth, when in some communities if certain things happened at the time of his birth, it was decided that the gods had decreed that this individual should become a kahuna lapaau.”  (John Desha; Larsen)

Keaīwa Heiau is a medicinal or healing heiau (temple) known as a heiau ho‘ola. At this site, the kahuna (priest, expert) specializing in healing would diagnose and treat various illnesses and injuries.

“The healing heiau was sacred above all others, for it gave life from God. Health was important, for without health the ‘land is worthless.’”

“The Hawaiians say that the art of the kahuna lapaau died out because ‘the sharp-tempered’ were never taught the art. Only the good and kind could be given the knowledge. There is no cure for a ‘sharp temper.’”

“The Hawaiians, in asking Ku and Hina to bless the plants being taken for medicine, always prayed aloud so the person for whom the medicine was intended would not become suspicious.” (George Kahoiwai; Larsen)

“The stones of the heiau lay in rows. Formerly the walls had measured nine feet high, but now they were only three to four feet in height and five to seven feet in width. The rocks, covered with verdant rust of time, were each a weathered gem. The time of the building of this ancient temple had long since disappeared in the mist of forgotten years.”

“The tall trees – mango, kukui, ironwood, Norfolk Island pine – stood up out of a jungled mass of hau trees like a close-formation honor guard. The rectangular enclosure of the shrine measured 168 feet in length and 94 in width. Across one end, and again along the south wall, were stone platforms about one foot high and six feet wide.”

“On these platforms had once stood certain structures, perhaps a tower, perhaps grass huts. The whole inner floor had been paved with flat stones, now showing only here and there.” (Larsen)

The kahuna would also train haumana (students) in the practice of la‘au lapa‘au, medicinal healing using plants, fasting, and prayers. Women were not allowed in the heiau but could receive training outside the heiau.

An apprentice learned the art of diagnosis by practicing on pebbles which a kahuna laid out on a mat in the form of the human body. Pupils learned in this way how to feel out with their fingers the symptoms of the various illnesses. It might take 15 years for a student to become fully trained in the art of healing.

Many of the plants and herbs were collected from the neighboring forest while others were planted around the heiau.

The heiau was badly damaged during World War II when soldiers camping nearby took many stones from the heiau to build a road. The heiau was “rededicated” in 1951 and an effort was made to re-establish the historical setting with plantings of medicinal plants.

“This medicinal temple known as Keaiwa Heiau at the top of Aiea Heights is so ancient that the history of its early construction is not known. It is called Keaiwa after the medicinal god of early times. The outer walls of the heiau were broken down when the adjacent land was subdivided into houselots. The stones were used for road-building and housebuilding.”

“Also the grass house where the god was placed was cut down for road development. What remains of this heiau is the inner platform. At one time this platform was over nine feet high. Again during World War II, much stone was removed from the heiau and used in various military constructions at that time.” (George Kahuiwai; Larsen)

Much of this area was replanted by foresters in the late 1920s. The lemon eucalyptus trees give the air a light citrus fragrance. Stands of Norfolk Island pine trees mark the lower end of the trail.

It is unknown when this heiau was built but one source suggests that it was constructed in the 16th Century by Kakuhihewa, an ali’i (chief) of Oʻahu, and his kahuna Keaīwa.

The 4-foot high stacked rock wall encloses the sacred area that measures 100 by 160 feet. Within the enclosure was a halau (large thatched structure) built for the master kahuna to store the medicinal implements and train the students. Other features might include hale (small thatched structure) and a puholoholo (steam bath).

The heiau is at the top of ‘Aiea Heights Drive at the Keaīwa Heiau State Recreation Area  and the ‘Aiea Loop Trail, a 4.8-mile trail that begins and ends in the park. This trail runs along the ridge on the west side of Halawa Valley and offers views from Pearl Harbor (Pu’uloa) and the Wai’anae Range to Honolulu and Diamond Head (Le’ahi).  (State Parks)

The following was published by Clarice B. Taylor in the 1950s; she got her information from several reliable sources, including Mary Kawena Pukui and Anne Peleioholani Hall.

Taylor wrote this entry entitled “Keaiwa Heiau, the Medical School.”  At the time the Keaiwa heiau at the top of Aiea Heights was discovered in 1951 to be the ruins of an ancient medical center, few Hawaiians knew of its ancient usage.

Eminent anthropologists acknowledged that they had never heard of such centers but were convinced when several Hawaiians independently told of them.

In telling of these centers, Mrs. Mary Kawena Pukui, associate in Hawaiian culture at the Bishop Museum, translated the name Ke-a-iwa as “Incomprehensible.”

The thought being that no one could explain the powers of the priests or the herbs used in healing.

She said Ke-a-iwa came from an obsolete word aiwa-iwa which means the mysterios or the incomprehensible.

Further confirmation of the use of Ke-a-iwa has lately been given to me by Paul Keliikoa, a Hawaiian livingin Aiea. Mr. Keliikoa has the story from his grandmother Kamoekai.

In her day Ke-a-iwa was interpreted as “a period of fasting and meditation” and the heiau was so named because novitiates in the art of healing spent long hours in fasting, praying and meditation.

Kamoekai also told her grandson that the very young were taken to Ke-a-iwa to be trained as kahuna lapaau. There they were taight the prayers needed to compound medicines and heal the sick. They cared for the great herb gardens which lay beyond the heiau walls.

After the novice learned his first steps in the art of the kahuna lapaau, he was sent out to other medicinal centers to learn the advanced art of diagnosis and other treatments.

Mr. Keliikoa’s interpretation of the name means a change in the pronounciation. Not Ke-a-iwa,but Ke-ai-wa. Ke-ai is the Hawaiian word for fasting. (Clarice B. Taylor, “Tales About Hawaii,” The Saturday Star-Bulletin, February 28, 1959) (KS) (Information is from State Parks, Larsen, Kamehameha Schools)

© 2022 Ho‘okuleana LLC

Filed Under: Hawaiian Traditions, Place Names Tagged With: Keaiwa Heiau, Hawaii, Heiau, Aiea, Medicine, Laau Lapaau

April 28, 2022 by Peter T Young Leave a Comment

Oʻahunui

Robert Louis Stevenson suggested, “Cannibalism is traced from end to end of the Pacific, from the Marquesas to New Guinea, from New Zealand to Hawaii” (although he does state “Hawaiʻi is the most doubtful” and notes only a possible single circumstance.)

Beckwith, in forceful language, noted, “there is no proof that cannibalism was ever practised in the Hawaiian group.”  In addition, the story of Oʻahunui, by Mrs. EM Nakuina, which appeared in Thrum’s Hawaiian Folk Tales, attributes the introduction of cannibalism to a foreign source (“chiefs from the South Seas”) and recounts the rejection of the practice.

A few miles mauka of Kūkaniloko, to the east of Helemano, is Oʻahunui (“Great O’ahu,”) another historical place. This was the residence of the kings of the island.

When the Lo ʻAi-kanaka (“The people-eaters,”) as the last of the cannibal chiefs were called, were forced to take up residence in upper Helemano, a district just outside of the boundaries of those reserved for the royal and priestly residence, a young man called Oʻahunui was king.

They had been driven from Mokuleʻia and Waialua by the inhabitants of those districts; for the people had been exasperated by the frequent requisitions on the kamaʻāina (original inhabitants) by the stranger chiefs to furnish material for their cannibal feasts.

Oʻahunui was captivated by the suave manners of the ingratiating southern chief and his immediate retainers, and he invited them to a feast.  The southern chief returned this civility, and the King dined with the strangers. Here it was strongly suspected that the dish of honor placed before the King was human flesh, served under the guise of pork.

The King found the dish very much to his liking.  This went on for some time, until the unaccountable disappearance of so many people began to be connected with the frequent entertainments by the southern chief.

Oʻahunui’s subjects began to hint that their young King had acquired the taste for human flesh at these feasts, and that it was to gratify his unnatural appetite for the horrid dish that, contrary to all royal precedent, he paid his frequent visits to those who were his inferiors.

The people disapproved more and more openly of the relationship of Oʻahunui with his new friends. His chiefs and high priest became alarmed and begged him to discontinue his visits, or they would not be answerable for the consequences. The King, forced to heed their warnings, promised to keep away from the Lo ʻAi-kanaka, and did so for quite a while.  Then, things changed.

Since the king had been prevented from partaking of human flesh, he had compelled his servants to kill, cook and serve up his own nephews. In satisfying his depraved appetite, he had also gotten rid of two formidable rivals; for it was quite possible that the priests and chiefs might have deposed him and proclaimed one of the two young nephews his successor.

In retaliation, the boys’ father, Lehuanui, secured a stone adze and went to the King’s sleeping-house.  Lehuanui stood over Oʻahunui, adze in hand, and called him three times.  Enraged Lehuanui struck at Oʻahunui’s neck with his stone adze and severed the head from the body with a single blow.

Lehuanui avenged the death of his children by killing Oʻahunui and his wife, Kilikiliʻula, who had it within her power to save her children. It is said that Oʻahunui and Kilikiliʻula, and the attendants that participated in the killing and cooking of the children, were turned into stone and are still to be seen.

Oʻahunui, located a few miles east of Kūkaniloko, was the former residence of the ruling chiefs of Oʻahu. A stone in the shape of the island of Oʻahu is said to rest there. According to Nakuina’s story, the last Aliʻi to live at Oʻahunui was named Oʻahunui.

Oʻahunui and is described as a stone “whose outline is said to resemble that of O`ahu”. The location of the Oʻahunui stone is reportedly in the gulch near the Ewa-Waialua District boundary, presumably Waikakalaua Gulch.

The stone was formerly visited by the Hawaiians, for no one could say that he had been entirely around the island of Oahu, unless he had been around this stone. (Cultural Surveys)

While most reports note the stone’s specific location is unknown, general descriptions note its approximate location.  The stone, generally resembling the shape of Oʻahu, is said to be located in Waikakalaua Gulch, near the border of the ʻEwa/Waialua Moku boundaries and is within the approximate distance of other points noted by archaeologists.

The image shows what one has suggested may be the Oʻahunui Stone or one of the stones near it (Yee.)  (The indicated location is according to the general description noted above – however, I am not sure if this is the Oʻahunui stone.)

(This summary is from the story by Emma M Nakuina, that first appeared in Thrum’s Hawaiian Annual in 1897 (noted in hawaii-edu)) (The photos are not to suggest they are of the Oahunui Stone; a suspicion by others.)

© 2022 Hoʻokuleana LLC

Filed Under: Place Names Tagged With: Hawaii, Oahu, Kukaniloko, Oahunui

April 23, 2022 by Peter T Young 2 Comments

Holoholokū

Hānau ke aliʻi I loko o
Holoholokū, he aliʻi nui
Hānau ke kanaka I loko o
Holoholokū, he aliʻi no
Hānau ke aliʻi mawaho aʻe o H
Holoholokū ʻaʻohe aliʻi
he kanaka ia.

The child of a chief born in
Holoholokū is a high chief;
The child of a commoner born
in Holoholokū is a chief;
The child of a chief born outside
of the borders of Holoholokū
is a commoner.

The traditional name was Ka Lae o Ka Manu, which means the crest of the bird. Holoholokū appears to have been the ancient locality name.  (NPS)

Oral traditions tell of the sacred births of Kauaʻinui and Wailuanuihoʻano and the establishment of this area as a birthing site reserved for royalty. It is still considered as one of Hawaiʻi’s most sacred sites.  (Wailua Heritage Trail)

Holoholokū at Wailua on Kaua’i was one of two places in Hawai‘i specifically designated for the birth of high ranking children; the other site was Kūkaniloko near Wahiawa on Oʻahu.

Here all the kings of Kauaʻi were born, from earliest times to King Kaumualiʻi.  Aliʻi from other islands would also come here to give birth.

Kaumuali‘i was the only son of Kamakahelei and Kāʻeo (his mother Kamakahelei ruled the island when Captain James Cook made ‘contact’ in 1778.)  Kaumualiʻi was born the same year at Holoholokū. Kaumuali‘i became ruling chief of Kaua‘i upon the death of his parents.

It is said to be the oldest heiau on Kauaʻi and was named for a foster parent of Kawelo, son of Kauai’s ruling chief Mano-kalani-po and his wife Ka-wai-kini early in the 17th century.

Two boulders are within the heiau; the pōhaku hānau (birthstone) is actually two rocks.  Expectant mothers sat on the flat rock and rested her back on the other; when in use, the rocks were enclosed in a shelter and the rocks were covered with mats and kapa.

“… when an expectant mother of royal lineage was about to deliver her child, she would travel to the birthstone and squat on the ledge, leaning back against the upright section of the stone. After the birth, the mother and child were moved into a cave adjacent to the stone …“

“The mother remained in the cave with her child and retinue until she was able to travel; a booth or temporary shelter was built over the place. This was the sacred birthplace of the aliʻi or chiefs.”

“If the child really were a great chief, the heavens allegedly would burst forth with thunder and lightning, and there would be a heavy downpour of rain. A rainbow would arch over the area, with one end indicating the spot where the child had been born.”  (NPS)

A tradition describes how the piko (navel cord) of a newborn child was placed in the nearby Pōhaku Piko; if a rat stole the piko it was an omen that the child would grow up to be a thief, and allegedly the child was put to death. (NPS)

Another legend states that the newborn child was carried up a path to a boulder on the ridge, overlooking the river.  As the kahuna walked, he chanted of the arrival of the new chief.  (Joesting)

Within the walls of the heiau was a grass-thatched house of the kahuna.  “Bits of branch coral (indicative of sacredness) are scattered through the walls. Small, water-worn pebbles out on the earthen floor indicate the former presence of a house floor-pavement.”

“The west side of the heiau is bounded by a terrace and at the south end of this terrace, the south-west corner of the heiau, is a great horizontal ledge of stone, called the sacrificial stone.”

“Built out from the north side of this ledge is a little terrace, 9 feet square ….. I am certain the heiau of Ka-lae-o-ka-manu, or Holoholokū served in conjunction with the birth place, and that here the drum which would announce the news would be kept, as the drum of Kūkaniloko was kept in the near-by heiau.”  (Emery, 1933)

In December 1933, restoration of the Holoholokū heiau was completed by a team of volunteers led by Grove Farm director Henry Digby Sloggett, with Kapaʻa resident Charles Lono Kelekoma and Honolulu’s Bishop Museum providing technical expertise.   (TGI)

© 2022 Hoʻokuleana LLC

Filed Under: Ali'i / Chiefs / Governance, Hawaiian Traditions, Place Names Tagged With: Kamakahelei, Kaeo, Wailua, Kaumualii, Hawaii, Holoholoku, Kukaniloko, Kauai

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