Hawaiian Traditions | Page 2 | Images of Old Hawaiʻi

August 6, 2026 by Peter T Young 2 Comments

Hālawa

“Early the next morning, with a pleasant breeze from the NE, we stood over towards the east point of Mororoi (Molokai.) … we sailed to the westward … In this the land rises rather abruptly from the sea, towards the lofty mountains in the center of the east part of Morotoi …”

“… and though the acclivity was great, yet the face of the country, diversified by eminences and vallies, bore a verdant and fertile appearance. It seemed to be well inhabited, in a high state of cultivation, and presented not only a rich but a romantic prospect.” (Captain George Vancouver, March 19, 1793)

“… a beautiful deep valley….watered by a large and delightful stream of fresh water which falls from the mountains…in two grand and beautiful cataracts one of which rushes over a perpendicular decent of more than five hundred feet into a deep…and crystal lake”.

“The stream which issues from the lake … is so situated as to be easily drawn off by sluices into the taro plots…. the valley is principally laid out in these small rectangular plots …” (Hitchcock, 1833; NPS)

In 1877, a native Hawaiian described Hālawa “as a very fertile valley, with wild fruits, mountain shrimps, and much water in the streams…. There were nine hundred and thirteen taro patches and with the hundred and nine others that I hadn’t counted, they totaled a thousand and thirty-two patches. Most of the land is covered in taro”. (NPS)

“The glimpses of Molokai which one obtains from a steamer’s deck while passing to Honolulu from San Francisco or in passing to and from Maui (along its south shore,) give the impression that the island is bleak, mountainous and desolate.”

“Skirting its (north) shores on the Hālawa, Wailua and Pelekunu sides on Wilder’s fine steamer Likelike, gives a far different picture. For miles sheer precipices rise from the sea and tower 1,500 feet into the air.”

“Now and then, and sometimes in groups, beautiful waterfalls are seen on the face of the cliff, now falling in clear view for a couple of hundred feet, now hidden under denses masses of foliage, only to reappear further down, another silvery link In the watery thread which ends In a splash and scintillating mist in the breakers below.” (Hawaiian Gazette, March 31, 1905)

The windward valleys developed into areas of intensive irrigated taro cultivation and seasonal migrations took place to stock up on fish and precious salt for the rest of the year. Kalaupapa was well known for its bountiful ʻuala (sweet potato) crops and its fine-grained, white salt which was preferred over that from the salt ponds of Kawela and Kaunakakai. (Strazar)

John FG Stokes, who was Curator of Polynesian Ethnology at Bishop Museum, was sent to Molokai in 1909 to survey the remains of the ancient Hawaiian temples (heiau) found there. Stokes recorded thirteen medium-sized heiau distributed along the lower slopes and two large luakini heiau.

Molokai used to be referred to as ʻAina Momona (the bountiful land,) reflecting the great productivity of the island and its surrounding ocean.

It is about 38-miles long and 10-miles wide, an area of 260-square miles, making it the 5th largest of the main Hawaiian Islands (and the 27th largest island in the US.)

The island was formed by two volcanoes, East and West, emerging about 1.5-2-million years ago. The cliffs on the north-eastern part of the island are the result of subsidence and the “Wailua Slump” (a giant submarine landslide – about 25-miles long that tumbled about 120-miles offshore – about 1.4-million years ago.)

Hālawa Valley is the easternmost valley at the edge of Molokai’s north shore; four other major valleys span the coastline, from Hālawa westward toward Kalaupapa: from east to west they are Papalaua, Wailau, Pelekunu and Waikolu.

Archeological surveys indicate that by the 1300s, Hālawa Valley’s population had expanded inland, and small irrigation systems were developed along the streams.

By the 1600s, an extensive taro irrigation system dominated the valley’s settlement pattern. At that time, the lower valley was entirely covered in large rectangular fields watered by long irrigation ditches (taro loʻi made up about 55-acres of land.)

Hitchcock who established the first permanent Mission Station at Kaluaʻaha in 1832, gave a census figure of 6,000 for the island. (Strazar)

These early counts were generally taken in the field by both native school teachers and missionaries. During this period, the Reverends Hitchcock and Smith preached once a week at seven different stations from Kamaloʻo to Hālawa, and in 1833 they estimated the population of the entire island to be about 3,300. (Strazar)

August 4, 2026 by Peter T Young Leave a Comment

Kamakahonu

“The view of the king’s camp was concealed only by a narrow tongue of land, consisting of naked rocks, but when we had sailed round we were surprised at the sight of the most beautiful landscape.”

“We found ourselves in a small sandy bay of the smoothest water, protected against the waves of the sea; on the bank was a pleasant wood of palm-trees, under whose shade were built several straw houses …”

“… to the right, between the green leaves of the banana-trees, peeped two snow-white houses, built of stone after the European fashion, on which account this place has the mixed appearance of a European and Owhyee village”.

“(T)o the left, close to the water, on an artificial elevation, stood the morai (heiau) of the king, surrounded by large wooden statues of his gods, representing caricatures of the human figure.” (Kotzebue, visiting in 1816)

Several large and densely populated Royal Centers were located along the shoreline between Kailua and Hōnaunau. One such center was located along the north end of Kailua Bay at Kamakahonu.

Kamakahonu (lit. turtle eye) was possibly established as early as the sixteenth century by ʻUmi-a-Līloa. It was during the early nineteenth century that Keawe a Mahi, a kahu of Keaweaheulu presided over Kamakahonu, and upon the death of Keawe a Mahi, Kamakahonu became the residence of Kamehameha I.

During Kamehameha’s tenure at Kamakahonu several structures were erected using both traditional materials and techniques and more “modern” materials and techniques.

Kamehameha first moved into the former residence of Keawe a Mahi. He then built another house on the seaward side of that residence, that was referred to as hale nana mahina ‘ai.

This house was built high on stones and faced directly upland toward the planting fields of Kūāhewa. Like an observation post this house afforded a view of the farm lands and was also a good vantage point to see canoes coming from South Kona and from the Kailua vicinity. (Rechtman)

Much of the following is from John Papa ‘Īʻi’s book, ‘Na Hunahuna no ka Moʻolelo Hawaii’ (Fragments of Hawaiian History;) he was a member of the Kamehameha household.

‘I‘i describes that the “King erected three houses thatched with dried ti leaves,” a sleeping house (hale moe) and separate men’s (hale mua) and women’s (hale ‘āina) eating houses. The hale ‘āina belonged to Kaʻahumanu, and as ‘I‘i described:

“This house had two openings in the gable end toward the west, and close to the second opening was the door of the sleeping house. A third opening was in the end toward the upland.”

“There were three openings in the sleeping house. The one in the middle of the west end, one which served as a window on the upland side of the southwest corner, and one mauka of the window. This window lay beyond the men’s house (mua) on the south. The door mauka of the window was the one entered when coming from the men’s house.”

“The door of the men’s house closest to the sleeping house was the one used to go back and forth between these two houses. There was also a door in the end wall on the west side of this house, and two small openings in the south seaward corner, one in the upper side and one on the lower side of the corner.”

“These faced the many capes of Kona and took in the two extremities of this tranquil land and the ships at anchor. However, should the ships be more to the ocean side, only the masts were visible.”

“A fifth opening was a little on the seaward side of the northeast corner, where the upland side of the men’s house extended a little beyond the sleeping house, and it was only through this entrance that the men went in and out. It was near the door that was used to enter from the sleeping house.”

“Near the door facing westward in the mua, was the king’s eating place. On the upper side were large and small wooden containers that served as bowls and platters, together with a large poi container always filled with poi from the king’s lands.”

“The men’s eating house, the sleeping house, and the women’s eating house were at the end of a 7- to 8-foot stone wall that ran irregularly from there to the shore at the back of the hale nana mahina ‘ai. Outside of the wall was the trail for those who lived oceanward of Kamakahonu. Immediately back of the wall was the pond of Alanaio, where stood some houses.”

“Two eating houses were built for Kaheiheimālie and her daughter, Kekāuluohi, opposite the three houses thatched with ti leaves. They stood back of the kou trees growing there at Kamakahonu, both facing northwest.”

“Kaheiheimālie’s eating house had two doors, but Kekāuluohi’s had but one door. In front of her house was a bathing pool, at the upper bank of which were some small houses and that of the king.”

“A stone house was built between the three houses thatched with ti and those of these chiefesses. Its builder was either a Frenchman or a Portuguese named Aikona. He was skilled in such work…”

“When Aikona began building the end and side walls of the house at Kamakahonu he built a third wall between them and arranged stones in the center of this middle wall to from a door.”

“The walls rose together until the house, from one end to the other, was finished. When Aikona later removed the stones set up in the doorway of the center wall, the doorway looked like the fine arched bridge of Pualoalo at Peleula in Honolulu.”

“As he removed the stones, Aikona explained that had they been piled inexpertly, the whole house might have collapsed. This house was well completed.”

“In the stone house were stored the king’s valuables and those of Aikona’s. These valuables were kegs of rum and gunpowder and guns, of which the guns and powder were placed on the inside near the inner wall. “

“Later, another storehouse was built in Kamakahonu, on the north side of the hale nana mahina ‘ai. It had stone walls and was constructed like a maka halau. The upper of its two stories was for storing tapa, pa‘u, malos, fish nets, lines, and olona fiber; and all other goods went into the lower story.”

“The thatching was of sugar-cane leaves, the customary thatching on the house along that shore. Dried banana trunk sheaths were used for the inside walls and were cleverly joined from top to bottom. Banana trunk sheaths were also used in the hale nana mahina ‘ai.”

“After these houses were built, another heiau house, called Ahuʻena, was restored (ho‘ala hou). This house stood on the east side of the hale nana mahina ‘ai, separated from it by about a chain’s distance.”

“The foundation of Ahuʻena was a little more than a chain from the sand beach to the westward and from the rocky shore to the eastward. Right in front of it was a well-made pavement of stone which extended its entire length and as far out as the place where the waves broke.” (ʻĪʻi, Na Hunahuna no ka Moʻolelo Hawaiʻi’ (Fragments of Hawaiian History))

August 1, 2026 by Peter T Young Leave a Comment

Nanaue

Puʻumano (Shark Hill) is in the ahupuaʻa of Kainalu on the south-western side of the Island of Molokai. There is a shallow ravine leading up the slope to the summit – tradition suggests this was caused when Nanaue was dragged by Unauna.

Let’s look back …

During the time of ʻUmi, there was a beautiful girl from Waipiʻo named Kalei. She was an expert swimmer, a good diver and noted for the neatness and grace with which she would ‘lelekawa’ (jump from the rocks into deep water without any splashing of water.)

Kalei was very fond of shell-fish, and frequently went to the coast for her favorite food. She generally went in the company of other women, but if the sea was a little rough, and her usual companion was afraid out, she very often went alone.

In those days, the Waipiʻo River emptied over a low fall into a basin partly open to the sea. (The forces of nature have since filled the pool with rocks.) Back then, it was a deep pool and a favorite bathing place.

The shark-god, Kamohoaliʻi, also used to visit this pool.

Kamohoaliʻi was the King-shark of Hawaiʻi and Maui. It was the belief of the ancient Hawaiians that several of these shark-gods could assume any shape they chose, even the human form, when occasion demanded.

Kamohoaliʻi had noted the charms of the beautiful Kalei, and took a liking to her. Knowing he couldn’t court her in his shark form, he assumed the form of a very handsome man, and waited for the girl to show up at the beach.

It was a rough day and Kalei came alone; caught in a wave (raised by the god himself,) the handsome stranger came to Kalei’s rescue. The acquaintance was established and Kalei met the stranger from time to time – finally becoming his wife.

Some little time before she expected to become a mother, her husband, who all this time would only come home at night, told her his true nature, and informing her that he would have to leave her, gave orders in regard to the bringing up of the future child.

He particularly cautioned the mother never to let him be fed on animal flesh of any kind, as he would be born with a dual nature, and with a body that he could change at will.

In time, Kalei delivered a healthy boy named Nanaue; he was apparently the same as any other child, but he had, besides the normal mouth of a human being, a shark’s mouth on his back between the shoulder blades.

Kalei had told her family of the kind of being her husband was, and they all agreed to keep the matter of the shark mouth on the child’s back a secret.

The old grandfather, far from heeding the warning given by Kamohoaliʻi in the matter of animal diet, as soon as the boy was old enough to come under the tabu in regard to the eating of males, and had to take his meals at the hale mua (men’s eating house,) took special pains to feed him on dog meat or pork.

When he became a man, Nanaue’s appetite for animal diet, indulged in childhood, had grown so strong, that the ordinary allowance of a human being would not suffice for him.

The old grandfather had died in the meantime, so that he was dependent on the food supplied by his stepfather and uncles, to feed his shark-like appetite. This gave rise to the common native nickname of a ‘manohae’ (ravenous shark) for a very gluttonous man, especially in the matter of meat.

People were curious as to why Nanaue always kept a kihei (a loose garment of tapa thrown over one shoulder and tied in a knot) on his shoulders.

He also didn’t participate in the games and pastimes of the young people (for fear that the wind or some active movement might displace the kapa mantle, and the shark-mouth be exposed to view.)

About this time children, and eventually grown-ups, began to mysteriously disappear.

Nanaue had one good quality that seemed to redeem his apparent unsociability; he was almost always to be seen working in his mother’s taro or potato patch when not fishing or bathing. People going to the beach would pass by, and it was Nanaue’s habit to ask where they were going.

If they answered ‘to bathe in the sea’” or for ‘fishing,’ he would answer, ‘take care or you may disappear head and tail.’ Whenever he so confronted anyone, it would not be long before some member of the party so addressed would be bitten by a shark. If it should be a man or woman going to the beach alone, that person would never be seen again.

The shark-man would immediately follow, and watching for a favorable opportunity, jump into the sea. Having previously marked the whereabouts of the person he was after, it was an easy thing for him to approach quite close and changing into a shark, rush on the unsuspecting person and drag him or her down into the deep, where he would devour his victim.

This was the danger to humanity which his king-father foresaw when he cautioned the mother of the unborn child about feeding him on animal flesh, as thereby an appetite would be evoked which they had no means of satisfying, and a human being would furnish the most handy meal of the kind that he would desire.

Eventually, while he was in human form, folks managed to remove his kihei and see the shark mouth on his back. The news of the shark-mouth and his characteristic shark-like actions were quickly reported to the King.

The King was told of the disappearance of so many people in the vicinity of the pools frequented by Nanaue; and of his pretended warnings to people going to the sea, which were immediately followed by a shark bite or by their being eaten bodily, with every one’s surmise and belief that Nanaue was the cause of all those disappearances.

ʻUmi asked the priests and shark kahunas to make offerings and invocations to Kamohoaliʻi that his spirit might take possession of one of his ‘hakas’ (medium devoted to his cult,) and so express to humanity his desires in regard to his bad son, who had presumed to eat human beings, a practice well known to be contrary to Kamohoaliʻi’s desires.

The shark-god manifested himself through a ‘haka’ and expressed his grief at the action of his wayward son. He told them that the grandfather was to blame for feeding him on animal flesh contrary to his orders.

Then the shark-god, promised they would be forever free from any persecutions on account of their unnatural son, and Nanaue left the island of Hawaii, crossed over to Maui and, later on to Molokai.

It was not very long before he was at his old practice of observing and accosting people, giving them his peculiar warning, then following them into the sea in his human shape, then seizing one of them as a shark and pulling the unfortunate one to the bottom, where he would devour his victim.

This went on for some time, until the frightened and harassed people in desperation, went to consult a shark kahuna, as the ravages of the man-eating shark had put a practical tabu on all kinds of fishing. It was not safe to be anywhere near the sea, even in the shallowest water.

Following the instructions of the kahuna, the people overpowered Nanaue and started a fire to burn him (it was well known that only by being totally consumed by fire that a man-shark can be thoroughly destroyed, and prevented from taking possession of the body of some harmless fish shark, who would then be incited to do all the pernicious acts of a shark-man.)

The people also called to their aid the demi-god Unauna, who lived in the mountains of upper Kainalu. It was then a case of Akua vs. Akua.

Nanaue was finally conquered and hauled up on the hill slopes of Kainalu to be burnt. The shallow ravine left by the passage of his immense body over the light yielding soil of the Kainalu hill slope, can be seen to this day.

The place was ever afterwards called Puʻumano (Shark Hill,) and is so known to this day.

Unauna ordered the people to cut and bring for the purpose of splitting into knives, bamboos from the sacred grove of Kainalu. The shark flesh was then cut into strips, partly dried and then burnt; but the whole bamboo grove had to be used up before the big shark was all cut up.

The God Mohoaliʻi, (another form of the same God Kamohoaliʻi) father of Unauna, was so angered by the destruction of the grove, that he took away all the edge and sharpness from the bamboos of this grove forever.

To this day they are different from the bamboos of any other place or grove on the islands in this particular, that a piece of them cannot cut any more than any piece of common wood. (This summary comes completely from The Legend of the Shark-Man Nanaue, by Mrs Emma M Nakuina.)

July 29, 2026 by Peter T Young 1 Comment

ʻŌhiʻa

There is a disturbance in the forest.

The native Hawaiian ʻōhiʻa (Metrosideros polymorpha) is the most abundant tree in the Hawaiian Islands, comprising about 62 percent of the total forest area.

The name Metrosideros is derived from Greek metra, heartwood, and sideron, iron, in reference to the hard wood of the genus. Known as ‘Ōhi‘a Lehua, the species is found on all major islands and in a variety of habitats. (Friday and Herbert)

‘Ōhi‘a lehua is typically the dominant tree where it grows. Although the species is little used commercially, it is invaluable from the standpoint of watershed protection, esthetics, and as the only or major habitat for several species of forest birds, some of which are currently listed as threatened or endangered.

ʻŌhiʻa is a slow-growing, endemic evergreen species capable of reaching 75- to 90-feet in height and about 3-feet in diameter. It is highly variable in form, however, and on exposed ridges, shallow soils, or poorly drained sites it may grow as a small erect or prostrate shrub.

Its trunk may range in form from straight to twisted and crooked. Because the species can germinate on the trunks of tree ferns and put out numerous roots that reach the ground, it may also have a lower trunk consisting of compact, stilt-like roots.

The hard, dark reddish wood of ʻōhiʻa lehua was used in house and canoe construction and in making images (ki‘i), poi boards, weapons, tool handles, kapa beaters (especially the rounded hohoa beater), and as superior quality firewood.

ʻŌhiʻa lehua, though of a very nice color, cracks or ‘checks’ too easily to be useful for calabash making. The foliage served religious purposes and young leaf buds were used medicinally. The flowers and leaf buds (liko lehua) were used in making lei.

To Hawaiians of old, the gods were everywhere, not only as intangible presences but also in their myriad transformation forms (kinolau) and in sacred images (ki‘i). Most of the large images were carved from wood of the ʻōhiʻa lehua, an endemic species that is regarded as a kinolau of the gods Kane and Kū.

The materials used in large part depended on the resources available nearby and whether a hale was for aliʻi or makaʻāinana, but in either case, hardwoods were selected for the ridgepoles, posts, rafters, and thatching poles. Hardwoods grew abundantly in Hawaiian forests, in terms of both number of species and the count of hardwoods as a whole.

ʻŌhiʻa lehua grew on all the major islands and was widely used in housebuilding. Canoe decking, spreaders, and seats were commonly made of ʻōhiʻa lehua, as well as for the gunwales.

ʻŌhiʻa lehua was one of the five primary plants represented at the hula altar (ʻōhiʻa lehua, halapepe, ‘ie‘ie, maile and palapalai.) The hālau hula, a structure consecrated to the goddess Laka, was reserved for use by dancers and trainees and held a vital place in the life of an ahupua‘a.

Inside a hālau hula was an altar (kuahu), on which lay a block of wood of the endemic lama, a tree whose name translates as “light” or “lamp” and carried the figurative meaning of “enlightenment.” Swathed in yellow kapa and scented with ‘olena, this piece of wood represented Laka, goddess of hula, sister and wife of Lono.

A number of other deities were also represented on the altar by plants: ʻōhiʻa lehua for the god Kukaʻōhiʻa Laka (named for a legendary ʻōhiʻa lehua tree that had a red flower on an eastern branch and a white one on a western branch) …

… halapepe (Pleomele aurea) for the goddess Kapo; ‘ie‘ie for the demigoddess Lauka‘ie‘ie; maile representirig the four Maile sisters, legendary sponsors of hula; and palapalai fern, symbolic of Hi‘iaka, sister of the volcano goddess Pele and the benefactor of all hula dancers.

Native Hawaiians consider the tree and its forests as sacred to Pele, the volcano goddess, and to Laka, the goddess of hula. ʻŌhiʻa lehua blossoms, buds and leaves were important elements in lei of both wili and haku types.

ʻŌhiʻa is the first tree species to establish on most new lava flows. As the entire portion of eastern Hawaii Island is a volcanic area, lava flows occasionally cover areas of forested land. Thus, while some forests are covered with lava, other forested areas serve as ‘seed banks’ and help to bring growth back life to the lava-impacted area.

There is a disturbance in the forest. Rapid ʻŌhiʻa Death is posing the greatest threat to Hawai‘i’s native forests. A newly identified disease has killed large numbers of mature ʻōhiʻa trees in forests and residential areas of the Puna, Hilo and Kona Districts of Hawaiʻi Island.

In 2012, Robert Hauff and other researchers noticed something unusual about the ohia trees they were studying in Puna. The canopy of the trees seemed to be dying back at an alarming rate. Residents had also been reporting similar observations in the area.

It would be several more years until scientists were able to identify and put a name to the cause: rapid ohia death, a disease caused by a type of fungus that infects the trees via open wounds. It inhibits the trees’ ability to circulate water, leading to their death over the course of just months.

Now, over a decade later, Hauff, who is the state protection forester with the Department of Land and Natural Resources, said efforts are ongoing to better understand and address rapid ohia death. While it has also been detected in different forms on other islands, it is most prevalent on the Big Island, where it is estimated to have killed over 1 million ohia trees and counting. (Star Advertiser)

Pathogenicity tests conducted by the USDA Agriculture Research Service have determined that the causal agent of the disease is the vascular wilt fungus; although a different strain, this fungus has been in Hawaiʻi as a pathogen of sweet potato for decades.

It is not yet known whether this widespread occurrence of ʻōhiʻa mortality results from an introduction of an exotic strain of the fungus or whether this constitutes a new host of an existing strain. This disease has the potential to kill ʻōhiʻa trees statewide.

The disease affects non-contiguous forest stands ranging from 1 to 100 acres. As of 2014, approximately 6,000 acres from Kalapana to Hilo on Hawaiʻi Island had been affected with stand showing greater than 50% mortality. The disease has not yet been reported on any of the other Hawaiian Islands.

Crowns of affected trees turn yellowish and subsequently brown within days to weeks; dead leaves typically remain on branches for some time. On occasion, leaves of single branches or limbs of trees turn brown before the rest of the crown of becomes brown.

Recent investigation indicates that the pathogen progresses up the stem of the tree. Trees within a given stand appear to die in a haphazard pattern; the disease does not appear to radiate out from already infected or dead trees. Within two to three years nearly 100% of trees in a stand succumb to the disease.

The fungus manifests itself as dark, nearly black, staining in the sapwood along the outer margin of trunks of affected trees. The stain is often radially distributed through the wood.

To reduce the spread, people should not transport parts of affected ʻōhiʻa trees to other areas. The pathogen may remain viable for over a year in dead wood.

UH scientists are working to protect and preserve this keystone tree in Hawaiʻi’s native forest. Through the Rapid ʻŌhiʻa Death Seed Banking Initiative, the Hawaii Island Seed Bank and other members of the Hawaiʻi Seed Bank Partnership are working to collect and preserve ʻōhiʻa seeds from all islands during the ROD crisis and store them for future forest restoration.

This project, called ʻŌhiʻa Love, was initiated by the Lyon Arboretum Seed Lab and funded by the Hawaii Tourism Authority. The Lyon Arboretum Seed Lab has been saving ʻōhiʻa seed for over 20 years, with seeds that germinated at 18 years without losing viability.

Each island is working to collect seed from their ʻōhiʻa trees to save this precious resource for the future. (Lots of information here is from Abbott, CTAHR. And Hawai‘i Seed Bank.)

July 23, 2026 by Peter T Young Leave a Comment

Pu‘ukoholā

A Prophecy of Keʻāulumoku (1716‐1784) on the Rise of Kamehameha

Exalted sits the chief and from on high looks forth;
He views the island; far down he sees the beauteous lands below.
Much sought after, hoped for, the island as sought for is seen …
Let him live forever. O let him live …
Let the little chiefs under him live.
Let the father chiefs live under his protection,
Let the soldiers live who fought in former times,
Let the mass of people live ‐ the common people …

Keʻāulumoku predicted “that Kamehameha would triumph over his enemies, and in the end be hailed as the greatest of Hawaiian conquerors. (Kalākaua)

By 1790, the island of Hawaiʻi was under multiple rule; Kamehameha (ruler of Kohala, Kona and Hāmākua regions) successfully invaded Maui, Lānaʻi and Molokaʻi.

While on Molokai, he sent an emissary to the famous kahuna (priest, soothsayer,) Kapoukahi, to determine how he could conquer all of the island of Hawaiʻi. Kapoukahi prophesized that war would end if Kamehameha constructed a heiau dedicated to the war god Kū at Puʻukohola.

Called back to Hawaiʻi by an invasion of Kohala by his cousin, Keōua (ruler of Kaʻū and part of Puna,) Kamehameha fought more battles without gaining a decisive victory.

One part of the legend stated that Kamehameha first intended to refurbish and rededicate Mailekini heiau, on the lower slope. But Kapoukahi, who had joined Kamehameha’s staff as royal architect, suggested that a new heiau on the summit would be more appropriate and provide greater benefits.

According to Thrum, Kapoukahi instructed Kamehameha “to build a large heiau for his god at Puʻukoholā, adjoining the old heiau of Mailekini.”

Thrum continues: “Of Mailekini heiau little of its history is learned, or what connection, if any, it had in its working with Puʻukoholā within two hundred feet above it. In early days it was said that traces of an underground passage existed, though it was difficult to tell whether or not the two temples were connected by it. …”

“A tradition is current that this was the one that Kamehameha set out to rebuild that he might be successful in war, but on the advice of Kapoukahi he transferred his labors to the upper one of Puʻukoholā.”

According to Samuel Kamakau, Kamehameha “…summoned his counselors and younger brothers, chiefs of the family and chiefs of the guard, all the chiefs, lesser chiefs, and commoners of the whole district. Not one was allowed to be absent except the women. . . .”

“The building of the heiau of Puʻu-koholā was, as in ancient times, directed by an expert … by a member of the class called hulihonua who knew the configuration of the earth (called kuhikuhi puʻuone) …”

“When it came to the building of Puʻu-koholā no one, not even a tabu chief, was excused from the work of carrying stone. Kamehameha himself labored with the rest. The only exception was the high tabu chief Ke-aliʻi-maikaʻi [Kamehameha’s younger brother]. …”

“Thus Kamehameha and the chiefs labored until the heiau was completed, with its fence of images (paehumu) and oracle tower (anuʻunuʻu), with all its walls outside and the hole for the bones of sacrifice. He brought down the ʻōhiʻa tree for the haku ʻōhiʻa and erected the shelter house (hale malu) of ʻōhiʻa wood for Kū-kaʻili-moku according to the rule laid down for the kahuna class of Pā‘ao.”

According to Historian Kuykendall, basing his information on Kamakau and Fornander, in 1790: “The building of this heiau was a great and arduous undertaking.”

“Priests were everywhere about; they selected the site, determined the orientation, the dimensions, and the arrangement of the structure, and at every stage performed the ritualistic ceremonies without which the work could not be acceptable to the gods.”

Recalling the words of Kapoukahi, Puʻukoholā Heiau was being used by Kamehameha to secure unification of the Hawaiian Islands (at the same time that George Washington was serving as the US’s first president (1790.)

Many of the stones on Puʻukoholā Heiau are believed to have come from Pololū Valley. It is storied that Kamehameha and his men formed a human chain nearly 20 miles long and passed the stones one person to another all the way to the heiau site.

After completing the heiau in 1791, Kamehameha invited Keōua to come to Kawaihae to make peace. However, as Keōua was about to step ashore, he was attacked and killed by one of Kamehameha’s chiefs.

With Keōua dead, and his supporters captured or slain, Kamehameha became King of Hawaiʻi island, an event that according to prophesy eventually led to the conquest and consolidation of the islands under the rule of Kamehameha I.

In early 1795, Kamehameha took Maui, Lānai, and Molokai. With the conquest of Oʻahu that year, Kamehameha succeeded in bringing all the islands, but Kauaʻi, under his control. In 1810, Kaumualiʻi, that island’s paramount chief, acknowledged Kamehameha’s supremacy, completing the consolidation of the islands into the Kingdom of Hawai’i.

Puʻukoholā Heiau was designated as a Historical Landmark by the Hawaiian Territorial Government in 1928.

The Queen Emma Foundation donated 34 acres of land in 1972, encompassing Puʻukoholā Heiau and the John Young Homestead, making it possible for the establishment of Puʻukoholā Heiau National Historic Site.

Through an act of Congress on August 17, 1972, this site became one of the chosen few to be recognized as one of our nation’s crown jewels and national treasures, to be preserved and protected for future generations.