Images of Old Hawaiʻi

by Peter T Young Leave a Comment

Puaka‘ilima

Aia e ka nani i Puaka‘ilima
Kēlā ‘ailana noho i ke kai
(There is beauty in Puaka‘ilima
That island that nestles in the sea)

No kai ka makani la a he Kona
Haiha‘i lau la‘au o ka uka…
(From the sea comes the Kona wind
Tearing the leaves from the trees from the upland…)
(Hula dedicated to Queen Emma, Kimo Keaulana, Adv Mar 2, 2001)

“The name of the village Toeaigh [Kawaihae] was by us extended to the Bay, (which is the same that had been called by Captain King Toeayahha bay,) since the natives give no distinctive name to any part of the ocean that washes the shores of their islands.”

“Such bays, coves, &c. as are so distinguished, having been named by their European visitors from the contiguous villages or districts.”

“Toeaigh is situated in a grove of cocoa-nut trees, just behind a sandy beach. A reef of coral rocks, extending thence about three quarters of a mile into the sea, rendered it inaccessible to our boats in a direct line …”

“… but we landed very commodiously in a narrow channel, between the reef and the shore, near the morai [heiau], to the S.E. of the beach, from whence we had about two miles to walk to the habitation of Kahowmotoo [Ke‘eaumoku].” (Vancouver, Vol II)

“About two hundred huts compose the town of Toyai [Kawaihae]; they are low, small, and badly covered. Many of them are not more six or eight feet in length. The people who inhabit them will however bear no comparison with those whom we saw at Karakakooa [Kealakekua].” (Arago, letter CXV)

“The surf of Kapuailima is in Kawaihae, and Kahaleula is in Mahaiula. Honokohau has a surf, and there are others in the various districts of the island of Hawaii.” (John Papa ‘Ī’i)

“Mr. [Solomon] Akau describes Pua ka ‘Ilima as a wave which comes around the end of the year, November through March: ‘Pua ka ‘Ilima is a wave…a small wave that used to come over the reef, it used to come inside.’”

“‘It comes in from the west to the east. …We watch it really come slowly. It’s not the kine that [fast]; it is slow, because the Kawaihae reef at one time was enormous and then they dredged it out…Pua ka ‘Ilima is not there anymore; it’s gone.’” (Akau, Cultural Surveys)

“[A] small island in the bay fell victim to an April Fool’s Day tidal wave. This island was named Puaka‘ilima. According to Kimo Alama, ‘ilima was once grown there for the purpose of making lei for royalty – hence the island’s name.”

“‘The tidal wave of 1946 collapsed this island and it is said that the surf of the Ka‘ewa (the name of the surf at Kawaihae) resembles that of ‘ilima leis once strung for royalty there’”,

“Manu Boyd and Kawehi Lucas have told me that Puaka‘ilima is also remembered by their Kohala families as a favorite surfing spot of Kamehameha I.” (Kīhei de Silva; Kaʻiwakīloumoku, KSBE)

“The tsunami which devastated the shores of the Hawaiian Islands on April 1, 1946, was caused by a movement of the sea bottom on the northern slope of the Aleutian Trough, south of Unimak Island. … The movement also gave rise to a violent earthquake which was recorded on seismographs all over the world.”

“At the [Kawaihae] wharf the waves rose on shore to a height of 12 feet above sea level. The third wave is reported to have been the largest.  “Between the waves, and reportedly before the first wave, recession of the water uncovered the reef for 1,000 feet offshore, the lowering of water level being estimated by one observer as about 20 feet below normal sea level.”

“The old wharf was almost completely demolished, even pilings being carried away. However, the new wharf, which stood much higher above water, was unharmed. Many blocks of coral several feet across were thrown up onto the reef, and one about 3 feet in diameter was carried to the roadway 5 feet above sea level.”

“For half a mile south of the wharf, houses along the shore, inside a half-mile-broad reef, were damaged or destroyed. However, these houses were built less than 5 feet above sea level.”

“At the park at the southern end of Kawaihae the water rose 10 feet, but it caused no damage there because all structures were on higher ground. Several waves were observed, the fourth being the largest. The water withdrew far out from shore between the waves.” (Shepard, Macdonald, & Cox: Tsunami of April 1, 1946)

“No lives were lost at Kawaihae. However, fishponds in the harbor area were filled with debris, which wiped out commercial fishing activity there. According to a synopsis of oral historic interviews in Hammatt et al. the tsunami ‘was the beginning of the end for the Kawaihae Fishing Village. People left.’” (Cultural Surveys)

Most historical mapping of Kawaihae does not show islands in and around Kawaihae; except one of those I found (but that one does not name the Islands).

Louis-Isidore Duperrey of the French Royal Navy was part of Louis de Freycinet’s second circumnavigation on the Uranie. Jacques Arago (quoted above) was on the same expedition.  Duperrey shows two Islands at Kawaihae; the southern one is offshore the vicinity of the Pu‘ukohola Heiau – and could very well be a representation of the referenced Islet of Puaka‘ilima.

But the Puaka‘ilima place name continues … “In 1992, Tiger Espere, a well-known surfer and water man created the ‘Tiger Espere Longboard Classic’ surfing contest. [I]t has brought together surfers from this island and other areas in the state to compete in an atmosphere of friendship and fun.”

“Additionally, it has given many of us the awareness of the importance of this area, both as a recreational reserve and an historical/cultural resource.”

“Through Tiger Espere’s efforts and leadership, the dream to create a cultural surf park at the breakwater site has become a reality. Senate Resolution No. 10, a ‘Senate Concurrent Resolution Urging That The Pua Ka ilima‘O Kawaihae Be Designated A Site For Recreational, Educational And Cultural Activities’ was passed in [1997].” (Barclay, Waimea Gazette)

Link to The Pua Ka ilima ‘O Kawaihae Video: https://imagesofoldhawaii.com/wp-content/uploads/Pua-Ka-Ilima-O-Kawaihae-Surf-Park.mp4

© 2025 Ho‘okuleana LLC

by Peter T Young Leave a Comment

Kanakaleonui

Mauna Kea, like Hawai‘i’s other older volcanoes, Hualālai and Kohala, has evolved beyond the shield-building stage, as indicated by:

  • the very low eruption rates compared to Mauna Loa and Kīlauea;
  • the absence of a summit caldera and elongated fissure vents that radiate its summit;
  • steeper and more irregular topography (for example, the upper flanks of Mauna Kea are twice as steep as those of Mauna Loa); and
  • different chemical compositions of the lava. (USGS)

Mauna Kea’s peaceful appearance is misleading. The volcano is not dead. It erupted many times between 60,000 and 4,000 years ago, and some periods of quiet during that time apparently lasted longer than 4,000 years. Given that record, future eruptions seem almost certain. (USGS Volcano Watch)

Pu‘u Kanakaleonui is one of the younger cones of the Laupāhoehoe Volcanics and is less than 13,000 years in age. (USGS)  Kanaka-Leo-Nui (loud-voiced person) “was the name of a retainer of ʻUmi-a-Līloa, a chief who is said to have had a house at the top of Mauna Kea with doors facing each of the six districts of Hawaiʻi.”

“If the chief wanted the Hilo people to bring supplies, he called from the Hilo door to Kanaka-leo-nui, who shouted out the orders from the top of the hill bearing his name.” (Hawaiian Place Names)

About the time Columbus was crossing the Atlantic, ʻUmi a Līloa (‘Umi, son of Līloa), was famous in Hawaiian history for being the first aliʻi (chief) to unify Hawaiʻi Island under a singular rule.

ʻUmi was a religious chief and was known to have erected a number of ahu (shrines) throughout the ʻāina mauna (mountain lands) to make offerings to the akua. After unifying the island, ʻUmi a Līloa chose to live in the ʻāina mauna with his people rather than returning to the lower ahupuaʻa (land divisions) where kānaka typically lived.

“Umi was a trail builder …. Where the a-a was level, his men marked their way across it by smooth going. Where there were depressions in it, they were filled up to the general level, much as a modern engineer would fill them.”

“Where there were hillocks to be crossed, these were cut away if not too high and passed over in a straight line if their altitude forbade grading.” (Sol Sheridan, Mid Pacific Magazine, Oct 1912)

Pu‘u Kanakaleonui is one of the younger cones of the Laupāhoehoe Volcanics and is less than 13,000 years in age. The dark-colored deposit partly surrounding and mantling Pu‘u Kanakaleonui consists of tephra and ejecta blocks of lava mostly 10 to 50 cm in diameter but as large as 3 m long.

Some of the ejecta are from underlying lava flows that were erupted more than 65,000 years ago from the Hāmākua Volcanics. The light-colored surface below the cone consists of lava flows that are not mantled by the explosive tephra and blocks. (USGS)

The next eruption could take place anywhere on the upper flanks of the volcano. As Mauna Kea evolved from its early shield stage (equivalent to Kīlauea and Mauna Loa today) to its present post-shield stage, the volcano lost its rift zones. Consequently, the post-shield eruptions are not concentrated along narrow zones but instead are scattered across the mountain.

A prominent cinder cone will probably be constructed at each vent. The cinder cones responsible for the ‘bumpy’ appearance of Mauna Kea’s surface. The cones were built during the latest eruptive period 6,000-4,000 years ago. The next eruption will likely produce a similar cone.

For example, the most recent eruptive period, 6,000-4,000 years ago, involved eight vents on the south flank of the volcano between Kala‘i‘eha cone (near Humu`ula) and Pu‘ukole (east of Hale Pōhaku). During this same period, eruptions took place on the northeast flank at Pu‘u Lehu and Pu‘u Kanakaleonui.

Lava from Pu‘u Kanakaleonui flowed more than [12 miles] northeastward, entering the sea to form Laupāhoehoe Point. (USGS Volcano Watch)

“[Right back [of the double Hill Holei Kanakaleonui], there is a Hawaiian graveyard. They used to bury there. When they go up and make their adze, and the Hawaiians die up there, they had a little … above Kanakaleonui, in between Red Hill and Kanakaleonui.” (John “Johnny” Ah San Oral History Interview with Kepā Maly)

With the exception of the possible adze maker interments, the apparent restriction of the higher elevation burials to the apex of cinder cones is in sharp contrast to many of the burials found at Kanakaleonui, a well-known burial center located not too far outside of the Science Reserve, just below Pu‘u Mākanaka and the summit plateau.

On current evidence there are more burials in the general environs of Kanakaleonui than probably exist higher on the mountain, possibly on all of the summit plateau.  (AIS Mauna Kea Science Reserve)

The disproportionate number of burials in the environs of Kanakaleonui suggests that the edge of the plateau might have been a major social boundary, with the area below reserved for commoners and the plateau for persons of higher social status (chiefs and priests).

If the very top of the cones were reserved for higher status individuals and the ground below for commoners, then Kanakaleonui must have both.  (AIS Mauna Kea Science Reserve)

Laupāhoehoe is the true ‘Umi’s Trail. ‘Umikoa one, that’s when they go up and they turn around, and they meet ‘Umi Trail. (Mr. Ah San noted that Laupähoehoe-Waipunalei Trail runs up the mountain from near the heiau of ‘Umi – recorded as being named Mämala or Ha‘akoa.)

The trail runs mauka past Ke-ana-kolu (The-three-caves), which was a known resting spot on the trail up the mountain. The caves are approximately one-mile mauka from the old Keanakolu ranch house. (Maly)

Kanakaleonui Bird Corridor (KBC), located on the east slope of Mauna Kea, is a unique transition zone from a Tropical Montane Cloud Forest to a colder, drier subalpine forest.  (Pigao)

The KBC corridor is a continuous uphill slope that currently represents a gradient of woodland to grassland. The dry subalpine landscapes show sharp climate changes with small elevational changes that are easily distinguishable by the amount and type of vegetation present.

Kanakaleonui Corridor is on Department of Hawaiian Home Lands land between Mauna Kea Forest Reserve and Hakalau Forest NWR).  It has many forest birds, especially ‘i‘iwi, ‘apapane, ‘amakihi, ‘elepaio, ‘akiapōlā‘au, and ‘io.

These species (and juveniles of these) are known to travel between wet forests and subalpine māmane forests during the bloom.  The Kanakaleonui Bird Corridor is an interconnecting corridor for this travel. (Hawaii’s Comprehensive Wildlife Conservation Strategy)

© 2025 Ho‘okuleana LLC

by Peter T Young Leave a Comment

Swastikas … to Waikiki Surf-Boards

Founded in 1908 by William Butte, Pacific Ready-cut Homes, later Pacific System Homes, made ’kit’ homes.

They were considered one of the largest mass producers of pre-cut houses in the US; over the course of about 30-years, they delivered approximately 40,000-homes.

In the 1920s, working class people aspired to the “good life” of home and auto ownership and Pacific System was there to provide the little California bungalow that they were dreaming of. (AntiqueHome)

When the Stock Market crashed in October of 1929, Butte’s son Meyers was at Stanford and training for the Olympics in wrestling. Sales of homes were slow; the economic crash forced Meyers to come home and get involved with the family business.

When Meyers came on board, he convinced the family that manufacturing surfboards would be a good way to diversify the business. He began to change a small part of the production of Pacific System to surfboards.

Pacific System was one of the first companies to produce commercial surfboards.

Back then, boards were made of single pieces of redwood – and weighed about 100-lbs.

The first Pacific System boards were like the rest at Waikiki Beach – finless, single-slab redwood planks.

Recognizing the solid planks were too heavy, they looked for other options.

To lighten the load, Pacific System started making laminated surfboards; the big break came when they found a water-proof glue that would hold the slabs of wood used in board construction together. (Gault-Williams)

The new, lighter boards were constructed from glued and doweled balsa and redwood strips. They were 10 to 12-feet in length, 20-inches wide and a few inches thick (and weighed closer to 50-lbs.)

At first, the company logo was a swastika on the deck; the boards became known as ‘Swastika’ models.

“The Swastika boards were droolers,” shaper Dale Velzy is quoted as saying. “Everybody had homemades or hand-me-downs, so people really wanted a Pacific System.” (Velzy; Gault-Williams)

Although most boards continued to be custom made by surfers themselves, for the period leading into World War II, Swastikas became the most widely-used production board. (Gaul-Williams)

With the rise of Nazi Germany later in the decade, in about 1938, the swastika name and logos were dropped and the boards became known as ‘Waikiki Surf-Boards.’ (Motil)

Pacific System employed a number of well-known surfers, including Pete Peterson and Lorrin ‘Whitey’ Harrison. (They were the first of the hardcore California surfers to surf Waikiki.) (SurfMuseum)

“All ‘Waikiki’ boards are precision built with modern up-to-date machinery for a life-time of service in the world’s largest home-building plant.”

“The woods are specially selected. The Balsa wood is hand-sorted from finest imported stocks, scientifically kilned, laminated and cabinet finished by expert craftsmen under the personal direction of a professional surf-board aqualist.” (Pacific System Ad)

According to Butte’s son, his father took “great pride in the fact that he had pioneered the making of light surfboards.”

Pacific System models were popular and demand grew; they were shipping 60-boards a month to Hawaiʻi. (Marcus)

Pacific System Homes, as a Butte family enterprise, soon changed; although Pacific System still sold ready-cut houses throughout the thirties, homebuilding did not really recover until after World War II. (Flynn; Gault-William)

Founder/father William Butte died in 1936; sons Meyers and Robert ran the business for a while, then sold the company in 1942 and enlisted in the military. (Flynn; Gault-Williams)

© 2025 Hoʻokuleana LLC

by Peter T Young 1 Comment

Kahalaopuna

Hanohano wale noʻoe
E ke anuenue o Mānoa
Ku kamahaʻo ʻo Kahalaopuna
Pua lei a ka ua me ka makani

Famous is the story of
The Rainbow Goddess of Mānoa
Kahalaopuna, the sacred one
Born of the wind and the rain
(Cabral, Boyd & Makuakane)

During the days of Kākuhihewa, ruling chief of O‘ahu from about 1640 to 1660, Kahaukani ((K) Mānoa wind) and Kaʻaukuahine ((W) Mānoa rain) were brother and sister twins.

When the children were grown up, their foster parents decided they should be united; they were married and Kahalaopuna was born to them – a uniting of the Mānoa wind and rain. She is deemed of semi-supernatural descent.

A house was built for her in a grove of sandalwood trees at Kahaiamano (some say the home was at Kahoiwai) on the way to Waiakeakua, where she lived with a few devoted servants. The house was embowered in vines and two poloulou (tabu staves) were kept standing beside the entrance (to indicate that they guarded from intrusion a person of high rank.)

Kahalaopuna “was so beautiful that a rainbow followed her wherever she went.” “Her cheeks were so red and her face so bright that a glow emanated therefrom which shone through the thatch of her house when she was in.

A rosy light seemed to envelop the house, and bright rays seemed to play over it constantly. When she went to bathe in the spring below her house, the rays of light surrounded her like a halo.”

She was betrothed in childhood to Kauhi, a young chief of Kailua.

When she was grown to young womanhood, she was so exquisitely beautiful that the people of the valley would make visits to the outer puloulou at the sacred precinct of Luaʻalaea, the land adjoining Kahaiamano, just to get a glimpse of the beauty.

Two men, Kumauna and Keawaʻa, had never seen Kahalaopuna, but they fell in love with her from the stories told of her. They would weave and deck themselves lei of maile, ginger and ferns and go bathing at Waikīkī and boast of their conquest of the famous beauty.

When the surf was up, it would attract people from all parts of the island. Kauhi, the betrothed of Kahalaopuna, was one of these. The time set for his marriage to Kahalaopuna was drawing near, and as yet he had not seen her, when he heard the assertions of the two men.

“How strange indeed was the behavior of your intended wife, Kahalaopuna! She went dancing two nights now, and on each night had a separate lover.”

Kauhi eventually believed them and he went into a jealous rage, stating he would kill Kahalaopuna.

He took her to the back of the valley; Kauhi struck her across the temple with a heavy bunch of hala nuts. The blow killed the girl instantly, and Kauhi hastily dug a hole under the side of the rock and buried her; then he started down the valley toward Waikiki.

As soon as he was gone, a large pueo (owl – a god and a relative of Kahalaopuna) immediately started digging out the body and restored life back to Kahalaopuna.

Kauhi then took Kahalaopuna to the ridge between Mānoa Valley and Nuʻuanu and killed her again. The owl, again, scratched her out and revived her. This was repeated again and again at Nuʻuanu and then in Kalihi. Finally, at Pōhākea, on the ʻEwa slope of Mount Kaʻala, he killed her again; this time the owl was not able to free and revive her and the owl left.

There had been another witness to Kauhi’s cruelties, ʻElepaio, a little green bird (a cousin to Kahalaopuna.) As soon as this bird saw that the owl had deserted the body of Kahalaopuna, it flew straight to her parent, Kahaukani and Kauakuahine, and told them all that had happened.

There was disbelief that anyone in his senses, including Kauhi, could be guilty of such cruelty to such a lovely, innocent being, and one, too, belonging entirely to himself.

In the meantime, the spirit of Kahalaopuna discovered itself to a party who were passing by; and one of them, a young man, moved with compassion, went to the tree indicated by the spirit, and, removing the dirt and roots, found the body.

He wrapped it in his kihei (shoulder scarf), and then covered it entirely with maile, ferns and ginger, and carried it to his home at Mōʻiliʻili. There, he submitted the body to his elder brother, who called upon two spirit sisters of theirs, with whose aid they finally succeeded in restoring her to life. They kept her last resurrection secret.

Kauhi was caught and subjected to a test. He lost and he and the two false accusers are put to death. His spirit, however, enters a man-eating shark, which lurks along the coast until it catches the girl out sea-bathing and finally consumes her body so that resuscitation is impossible.

Kumauna and Keawaʻa were, through the power of their family gods, transformed into the mountain peaks on the eastern side of Mānoa Valley.

Just above Puʻu o Manoa (Rocky Hill at the top of Punahou School) is another hill known as Puʻu Pueo. This was where the Owl God, Pueo, resided.

Today, you can still find the spirit of Kahalaopuna (the Princess of Mānoa) in the ānuenue (rainbows) spanning Mānoa Valley. (Information here is from Nakuina, Beckwith, Fornander, Thrum, Westervelt and Kalākaua.)

© 2025 Hoʻokuleana LLC

Waterfalls-back of Manoa-BM
Waterfalls-back of Manoa-BM
Surfing-Waikiki
Surfing-Waikiki
'Rainbow_above_Taro_Patch_in_Manoa_Valley'_by_D._Howard_Hitchcock,_1910
‘Rainbow_above_Taro_Patch_in_Manoa_Valley’_by_D._Howard_Hitchcock,_1910
Pueo
Pueo
manoa-rainbow
manoa-rainbow
Manoa_valley-BM
Manoa_valley-BM
Manoa_Valley-Baldwin-(DAGS)-Reg1068-1882-Google_Earth-Kaohiwai noted
Manoa_Valley-Baldwin-(DAGS)-Reg1068-1882-Google_Earth-Kaohiwai noted
Manoa_Valley-1935
Manoa_Valley-1935
Manoa_Valley_from_Waikiki,_oil_on_canvas_by_Enoch_Wood_Perry_Jr.-1860s
Manoa_Valley_from_Waikiki,_oil_on_canvas_by_Enoch_Wood_Perry_Jr.-1860s
Kahalaopuna - Manoa-Google Earth
Kahalaopuna – Manoa-Google Earth
Eastern Side of Manoa-Valley-from-Round-Top-Drive
Eastern Side of Manoa-Valley-from-Round-Top-Drive
Back of Manoa Valley
Back of Manoa Valley

by Peter T Young 1 Comment

Moʻikeha

Eia Hawai‘i, he moku, he kanaka
He kanaka Hawai‘i, e …
O Moʻikeha ka lani nana e noho
Noho kuʻu lani ia Hawai‘i – a …
Moʻikeha, the chief.

Behold Hawai‘i, an island, a man
A man is Hawaiʻi …
Moʻikeha is the chief who will live there
My chief shall dwell in Hawai‘i …
Moʻikeha, the chief.

By the time European explorers entered the Pacific in the 15th century almost all of the habitable islands had been settled for hundreds of years and oral traditions told of explorations, migrations and travels across this immense watery world.

Double-hulled canoes were seaworthy enough to make voyages of over 2,000-miles along the longest sea roads of Polynesia, like the one between Hawai‘i and Tahiti.

And though these canoes had less carrying capacity than the broad-beamed ships of the European explorers, the Polynesian canoes were faster: one of Captain Cook’s crew estimated a canoe could sail “three miles to our two.” (Kawaharada)

The motivations of the voyagers varied. Some left to explore the world or to seek adventure. Others departed to find new land or new resources because of growing populations or prolonged droughts and other ecological disasters in their homelands.

Within the sphere of known islands, others sailed to wage war or seek vengeance, to escape political persecution or unhappy love affairs, to find a wife or visit relatives, or to obtain prized objects, like red feathers, not available at home.

Whatever the motivation for voyaging, the challenge was always the same – the huge, trackless expanses of sun-heated saltwater capable of generating fierce winds and battering waves.

The challenge was met again and again by Pacific island voyagers, long before sailors in other parts of the world ventured beyond the coastlines of continents or inland seas and lakes. (PVS)

Born at Waipi‘o on the island of Hawai‘i, Moʻikeha sailed to Kahiki (Tahiti), the home of his grandfather Maweke, after a disastrous flood. (Cultural Surveys)

Moʻikeha was an aliʻi nui (high chief) from Moa‘ulanuiakea, Tahiti, where he lived with his wife Kapo. They had a child named Laʻamaikahiki.

Moʻikeha became infatuated with Luʻukia, but she created some domestic difficulties; Moʻikeha directed his foster-son Kamahualele to ready a double-hulled canoe to go to Hawaiʻi.

Moʻikeha planned to take his sisters, Makapuʻu and Makaʻaoa, his two younger brothers, Kumukahi and Haʻehaʻe, his priest Moʻokini, and his prominent men (na kanaka koikoi) – navigators (ho‘okele), favorite priests (kahuna punahele) and his lookouts (kiu nana,) who would spy out land.

Early one morning at dawn, at the rise of the navigation star (ka hoku ho‘okelewa‘a; possibly Sirius), Moʻikeha boarded his double-hulled canoe with his fellow voyagers (hoa holo), and left Tahiti.

After the canoe landed at Hilo, Kumukahi and Haʻehaʻe were charmed by the land and told Moʻikeha they wanted to remain there, so Moʻikeha let them off the canoe.

Soon after, Moʻikeha set sail from Hilo, passing along the north coast of Hawai‘i until he arrived at Kohala. Moʻokini and Kaluawilinau wanted to reside at Kohala, so Mōʻīkeha put them ashore there.

He sailed on to the east coast of Maui and landed at Hāna. Honua‘ula wanted to reside there, so he was allowed to remain behind. Moʻikeha sailed on.

Moʻikeha and his people continued on their journey. Arriving at O‘ahu, Mo‘ikeha’s sisters Makapu‘u and Makaaoa said: “We wish to reside here, where we can see the cloud drifts of Tahiti.” So Makapu‘u and Makaaoa were allowed to remain on O‘ahu.

Moʻikeha left O‘ahu and sailed to Kauai, landing at Wailua. The canoe was brought ashore and the travellers got off. Meanwhile the locals were gathering in a crowd to go surf-riding at Ka-makaiwa. Among them were the two daughters of the ali‘i nui of Kauai, Ho‘oipoikamalanai and Hinauʻu.

When the two sisters saw Moʻikeha, they immediately fell in love with him, and they decided to take him for their husband; Moʻikeha was also struck. Their father approved.

Kila, Moʻikeha’s favorite of three sons by the Kauai chiefess Ho‘oipoikamalanai, was born at Kapaʻa and was said to be the most handsome man on the island. It was Kila who was sent by his father back to Kahiki to slay his old enemies and retrieve a foster son, the high chief La‘amaikahiki.

Moʻikeha settled at Kapaʻa Kauai as ruling chief of the island. Upon his death, Kila, his son, became ruling chief of Kauai. (McGregor) After Moʻikeha’s death, his corpse was taken to the cliffs of Haʻena where it was deposited.

After returning to Tahiti, then sailing again to Hawaiʻi, Laʻamaikahiki set sail again, going up the Kona coast of Hawaiʻi Island. It was on this visit that Laʻamaikahiki introduced hula dancing, accompanied by the drum, to Hawaiʻi. (Bentley)

“To Kauai from far-off Kahiki came Laʻa to see his father Moʻikeha. With him came the first drum ever seen in these islands. La’amaikahiki landed at a small canoe landing called Ahukini, a little south of Hanamaulu bay and the present ahukini landing. His drum was taken to the heiau of Ka Lae o Ka Manu at Wailua.” (Hula Historical Perspectives)

Laʻamaikahiki lived on Kauai for a while. Then he moved to Kahikinui on Maui (the place was named for Laʻamaikahiki’s homeland, in honor of him.) As the place was too windy, however, Laʻamaikahiki left for the west coast of the island of Kahoʻolawe, where he lived until he finally returned to Tahiti.

Because Laʻamaikahiki lived on Kahoʻolawe and set sail for home from that island, the ocean to the west of Kahoʻolawe is called Kealaikahiki, “The Road to Tahiti.”

Laʻamaikahiki took his brother Kila and the bones of their father to Tahiti with him. The bones were to be deposited in the mountain of Kapaahu, Tahiti. Laʻamaikahiki and Kila also lived there until their death. Little more was heard about these two brothers. (Lots of information here is from PVS, Cultural Surveys and Fornander.)

© 2025 Hoʻokuleana LLC

Moikeha_the_Voyaging_King-(HerbKane)
Moikeha_the_Voyaging_King-(HerbKane)