Images of Old Hawaiʻi

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.)

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Moikeha_the_Voyaging_King-(HerbKane)
Moikeha_the_Voyaging_King-(HerbKane)

by Peter T Young Leave a Comment

Hale O Keawe

To help tell the story of Hale O Keawe, the following includes quotes from John Papa ʻĪʻi (who became an attendant of Kamehameha I and later a companion and personal attendant to Liholiho (later King Kamehameha II,)) William Ellis (missionary who circled the island of Hawaiʻi in 1823) and Hiram Bingham (missionary.)

“The Hale O Keawe in Honaunau was called Ka-iki-ʻAlealea (The little ʻAlealea,) and was a puʻuhonua. Kaikiholu and Pakaʻalana on Hawaii, Kakaʻe in ʻIao, Maui; Kūkaniloko in Wahiawa, Oʻahu; and Holoholoku in Wailua, Kauaʻi, were also places to which one who had killed could run swiftly and be saved.”

“The person whose writing this is often went about them, including the Hale O Keawe. He has seen this house (hale ʻaumakua iwi) where the bones were deposited, standing majestically on the left (or south) side of Akahipapa.”

“The house stood by the entrance of a wooden enclosure, with door facing inland towards the farming lands of South Kona.”

“The heir to the kingdom entered the Hale O Keawe during his journey around to the various luakini heiau of Kanoa in Hilo, Wahaʻula in Puna, and Punaluʻu in Kaʻū. The journey began in Kailua, thence to Kawaihae and from there on around the island to the Hale O Keawe.“

“The appearance of the house was good. Its posts and rafters were of kauila wood, and it was said that this kind of timber was found in the upland of Napu’u. It was well built, with crossed stems of dried ti leaves, for that was the kind of thatching used.”

“The appearance inside and outside of the house was good to look at. The compact bundles of bones (pukuʻi iwi) that were deified (hoʻokuaʻia) were in a row there in the house, beginning with Keawe’s near the right side of the door by which one went in and out, and going to the spot opposite the door (kuʻono).”

“At the right front corner of the house where the unwrapped bones of those who had died in war, heaped up like firewood. In that pile of bones were the bones of Nahiolea, father of M Kekūanāoʻa. The person whose writing this is saw his own father remove his tapa shoulder covering and place it on a bundle among the other bundles of bones. He must have asked the caretaker about all of them and their names, and they were told to him. That was why he did so.”

“When the writer saw his father doing this he asked, ‘Have we a near kinsman in this house?’ His father assented. There are some people who have relatives in this house of ‘life’, but perhaps most of them are dead. The chiefs were descended from Hāloa and so were their retainers (kauwa kupono). The chiefs were born, such as Lono-i-ka-makahiki and Kama-lala-walu and so on down, and so were the retainers (i.e., the junior members of the family.)”

“After the chief ʻIolani (Liholiho) had finished his visit to the house, a pig was cooked and the gathering sat to worship (hoʻomana) the deified persons there. When that was done, the chief and those who went in with him ate together. After the eating was over, the kapu was removed. The travellers left the Hale O Keawe and sailed by canoe, landing at Kamakahonu in Kailua in the evening. There they met Kamehameha. That must have been in the year 1817.” (John Papa ʻĪʻi)

A few years later (1823,) William Ellis and others visited Honaunau and Hale O Keawe. Ellis documented this, noting, “Honaunau, we found, was formerly a place of considerable importance, having been the frequent residence of the kings of Hawaii, for several successive generations.”

“The monuments of the ancient idolatry, with which this place abounds, were, from some cause unknown to us, spared, amidst the general destruction of the idols, &c. that followed the abolition of the aitabu, in the summer of 1819.”

“The principal object, that attracted our attention, was the ‘hare o Keave’ (house of Keawe,) a sacred depository of the bones of departed kings and princes, probably erected as a depository for the bones of the king whose name it bears, and who reigned in Hawaii, about eight generations back.”

“It is a compact building, 24 feet by 16, constructed with the most durable timber, and thatched with ti leaves, standing on a bed of lava, which runs out a considerable distance into the sea. It is surrounded by a strong fence, or paling, leaving an area in the front and at each end, about twenty-four feet wide, paved with smooth fragments of lava laid down with considerable skill.”

“Several rudely carved male and female images of wood were placed on the outside of the enclosure; some on low pedestals, under the shade of an adjacent tree; others on high posts, on the jutting rocks that hung over the edge of the water.”

“A number stood on the fence at unequal distances all around; but the principal assemblage of these frightfull representatives of their former deities, was at the south-east end of the enclosed space, where, forming a semicircle, twelve of them stood in grim array, as if perpetual guardians of ‘the mighty dead’ reposing in the house adjoining.”

“A pile of stones was neatly laid up in the form of a crescent, about three feet wide, and two feet higher than the pavement, and in this pile the images were fixed. They stood on small pedestals three or four feet high, though some were placed on pillars eight or ten feet in height, and curiously carved.”

“The principal idol stood in the centre, the others on either hand, the most powerful being placed nearest to him. He was not so large as some of the others, but was distinguished by the variety and superior carving of his body, and especially of his head.”

“Once they had evidently been clothed, but now they appeared in the most indigent nakedness. A few tattered shreds round the neck of one that stood on the left hand side of the door, rotted by the rain, and bleached by the sun, were all that remained of numerous and gaudy habiliments, with which their votaries had formerly arrayed them.”

“A large pile of broken calabashes and cocoanut shells Jay in the centre, and a considerable heap of dried and partly rotten wreaths of flowers, branches of shrubs and hushes, and fragments of tapa, (the accumulated offerings of former days,) formed an unsightly mound immediately before each of the images.”

“The horrid stare of these idols, the tattered garments upon some of them, and the heaps of rotting offerings before them, seemed to us no improper emblems of the system they were designed to support; distinguished alike by its cruelty, folly, and wretchedness.”

“…we looked in and saw many large images, some of wood very much carved, others of red feathers, with widely distended mouths, large rows of sharks teeth, and glaring pearl-shell eyes.”

“We also saw several bundles of .human bones, cleaned, carefully tied up, and placed in different parts of the house, together with some rich shawls and other valuable articles, probably worn by those, to whom the bones belonged, as the wearing apparel, and other personal property of the chiefs, is generally buried with them.”

“Adjoining the Hare O Keave, to the southward, we found a pahu tabu (sacred inclosure) of considerable extent; and were informed by our guide, that it was one of the pohonuas of Hawaii, of which we had so often heard the chiefs and others speak. There are only two on the island, the one, which we were then examining, and another at Waipiʻo, on the north-east part of the island, in the district of Kohala.”

ʻThe zeal of Kaʻahumanu led her as early as 1829 to visit the Hale O Keawe at Honaunau, a cemetery associated with dark superstitions, and surrounded with horrid wooden images of former generations. The regent visited the place not to mingle her adorations with her early contemporaries and predecessors to the relics of departed mortals, but for the purpose of removing the bones of twenty-four deified kings and princes of the Hawaiian race….” (Bingham)

“… when she saw it ought to be done, she determined it should be done: and in company with Mr. Ruggles and Kapiolani, she went to the sacred deposit, and caused the bones to be placed in large coffins and entombed in a cave in the precipice at the head of Kealakekua Bay.” (Bingham)

Hale O Keawe is part of the Puʻuhonua O Hōnaunau National Historical Park, originally established in 1955 as City of Refuge National Historical Park (renamed on November 10, 1978.)

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Hale O Keawe was Depository of the Kings of Hawaii, at Honaunau
Hale O Keawe was Depository of the Kings of Hawaii, at Honaunau
Sketch of Hale-o-Keawe by Dampier, 1825
Sketch of Hale-o-Keawe by Dampier, 1825
Seawalls at the east end of Hale o Keawe-1921
Seawalls at the east end of Hale o Keawe-1921
Robert_C._Barnfield_-_watercolor_painting_of_Hale_o_Keawe-1886
Robert_C._Barnfield_-_watercolor_painting_of_Hale_o_Keawe-1886
Puuhonua_O_Honaunau-Smith
Puuhonua_O_Honaunau-Smith
Puuhonua_O_Honaunau-Kekahuna-SP 201979-map
Puuhonua_O_Honaunau-Kekahuna-SP 201979-map
Puuhonua_O_Honaunau-Hale_O_Keawe-lower_left
Puuhonua_O_Honaunau-Hale_O_Keawe-lower_left
Image removed from Hale-o-Keawe and later presented to the Bishop Museum
Image removed from Hale-o-Keawe and later presented to the Bishop Museum
Hale-O-Keawe
Hale-O-Keawe
Hale-o-Keawe-(hawaiireporter)
Hale-o-Keawe-(hawaiireporter)
Hale_O-Keawe-(NPS)
Hale_O-Keawe-(NPS)
Hale_O_Keawe_Platform_and_Vicinity
Hale_O_Keawe_Platform_and_Vicinity
Hale_o_keawe
Hale_o_keawe
Hale_o_keawe
Hale_o_keawe
Hale O Keawe-Ellis-1823
Hale O Keawe-Ellis-1823
Hale o Keawe platform after the 1960s restoration-(NPS)
Hale o Keawe platform after the 1960s restoration-(NPS)
Andrew Bloxam's drawings of the exterior appearance and interior arrangement of Hale-o-Keawe
Andrew Bloxam’s drawings of the exterior appearance and interior arrangement of Hale-o-Keawe

by Peter T Young Leave a Comment

Declaration of War

It starts with the delivery of a simple package … two ʻulu maika stones wrapped in kapa.

This was an announcement of war between two aliʻi. It was an offer, and a threat.

The kilo (reader of omens) and the kuhikuhipuʻuone (seer, soothsayer) were familiar with the thought behind those white and black stones, and they also understood the ki-leaf knots which were made.

The white stone signified peace and not war, showing the clean thought of the person who sent it, and it might be reciprocated by the return of that stone without a wrapping.

The black stone was a symbol of war between the one who sent it and the one to whom it was sent. (Desha)

The recipient was asked to make a choice.

If the recipient aliʻi sought peace, he returned the white stone. That would show his good intentions and that he was asking that they dwell in affection without starting a war between them.

If he agreed to war between himself and the aliʻi who had sent those stones, then he would take the black stone and wrap it in black kapa, and return it to the aliʻi who had sent the stones.

This action would announce war between them, the stone symbolizing the black thought between them. This would lead to preparations for war.

Kamehameha used this in his conquest of the Islands.

On receipt by Keawemauhili, he chose the white stone and sent it back to Kamehameha showing his good will toward him.

The messenger to Keawemauhili returned with that stone and appeared before Kamehameha and his court. Kamehameha opened up the kapa bundle and saw the white stone within and he turned and said to his chiefs:

“My makua kane (uncle) of Hilo does not desire to oppose me, and it would not be well for our side to go to war with him. It would be a cause for the god to favor him and desert us, as there is no wrongdoing on that side, and we alone desire to make war.”

However, Keʻeaumoku, his uncle and war-seeking advisor said while he returned the white stone, it was deficient. He said Kamehameha should have also asked for the sweet tasting ‘anae (mullet) and the fat awa (milkfish) of Hilo. Kamehameha sent his messenger with that request.

Keawemauhili immediately commanded the konohiki of his fishpond to fetch some fish for the ali‘i Kamehameha, saying: “Fetch four fat ‘anae and also four fat awa, and wrap them in seaweed to keep them alive until they arrive before my keiki Kamehameha.” Keawemauhili also sent back a bundle with two stones wrapped in ki leaves, both white coral.

The later death of Kanekoa at the hands of Keoua led Kamehameha to make war plans, Keawemauhili of Hilo and Keoua of Kaʻu joined forces – Kamehameha attacked Keawemauhili.

A later declaration of war was sent to Kahekili.

In the spring of 1790, Kamehameha invaded the island of Maui. One of the bloodiest battles of Kamehameha’s time was fought and won by him at ʻIao Valley. So many men were killed in this battle that their bodies filled the river, which gave the name of the battle Kepaniwai (the damning of waters.)

After the battle, Kamehameha was on the island of Molokai; he sent a messenger to Kahekili, the King of Maui and Kauai, carrying to symbolic stones, one white and the other black.

“This stone, the white one, is a symbol of farming, of fishing, of the feeding of mankind, and is a stone of rule of government also. This black stone is a stone of war.”

Kahekili paused for a while, then turned again and questioned the messenger: “Ea, does Kamehameha say by these stones that he desires to sail to O‘ahu to make war?” “Yes,” the messenger replied.

If the King returned the white stone, it was equivalent to giving Kamehameha their kingdom without battle; but if the black stone came back, he would prepare for war. Kahekili answered that when his body should be covered with the black tapa (when he was dead,) then Kamehameha could take possession of the Kingdom without battle.

This was acceptable for the time being. Kamehameha waited. Kahekili died in 1794.

“The appropriate time has now come to fulfill that thought of our uncle in giving the land. I am blameless in taking that land because it was previously conveyed to me because of those words of bequest by our uncle.” (Kamehameha; Desha)

In 1795 Kamehameha sailed from his home island of Hawaiʻi with an army of thousands of warriors, including a handful of non-Hawaiian foreigners to battle Kalanikūpule (Kahekili’s son.).

The war apparently ends with some of Kalanikūpule’s warriors pushed/jumping off the Pali. When the Pali Highway was being built, excavators counted approximately 800-skulls, believed to be the remains of the warriors who were defeated by Kamehameha.

Finally, Kamehameha’s messenger delivered to Kaumuali‘i of Kauai a black stone, which was a really beautiful ʻulu maika, and some small black ʻulu maika. Those excellent large and small stones were marked with cord (kahamaha ia). Besides these excellent large and small stones, a white maika stone wrapped in kï leaves.

The large and small black maika stones were as though Kamehameha was saying to Kaumuali‘i through these stones: “Perhaps by strength Kauai might be gotten or perhaps not.” That was the nature of those black maika stones—they were words of war.

The white maika stone wrapped in ki leaves was a denial of war, showing the white thought in Kaumuali‘i’s heart, that he did not desire war.

The fine-meshed net expressed the thought that the other islands of Hawai‘i were bound under Kamehameha, in other words, Hawai‘i, Maui, Lānai, Kahoʻolawe, Molokai, and O‘ahu. If the discussion went well, then Kauai and Ni‘ihau would be included in the fine-meshed net.

Kaumuali‘i kept the black stones which had been sent him and returned the white maika stone wrapped in kī leaves to the messenger. It was wrapped in the fine-meshed net, and also a section of bamboo was given the messenger.

Kauai’s opposing factions (Kaumuali‘i versus Keawe) were extremely vulnerable as they had been weakened by fighting each other (Keawe died and Kaumuali‘i was, ultimately, ruler of Kauai and Ni‘ihau.) Kamehameha’s two attempts at invading Kauai were foiled (by storm and sickness.)

The island was never conquered; in the face of the threat of a further invasion, in 1810, at Pākākā on Oʻahu, negotiations between King Kaumuali‘i and Kamehameha I took place and Kaumualiʻi yielded to Kamehameha. The agreement marked the end of war and thoughts of war across the islands.

The image shows Kamehameha as a young warrior. (Herb Kane) (Lots of information here from Desha.)

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Young_King_Kamehameha-(HerbKane)
Young_King_Kamehameha-(HerbKane)

by Peter T Young Leave a Comment

Punahou Taro Patch

“Long ago an aged couple dwelled near the present spring. At a time of drought and famine, the people were obliged to search the mountains for ti root and wild yams for food, and to trudge to Kamo‘ili‘ili to fill their calabashes with drinking water.”

“One night the old woman dreamed that a man appeared to her, to whom she complained bitterly about having to go so far for water, whereupon he said: “He wai no” (“There is water”) and told her that beneath the trunk of an old hala tree nearby she would find it.”

“She awoke her husband and told him the dream, but he made light of it. The next night he had a similar dream. The apparition directed him to go to the sea and catch some red fish, to roast them in ti leaves, reserving a part as an offering to the family deities, and then to pull up the old hala tree by the roots.”

“He awoke, and lo! it was a dream. But the impression it made on him was so strong that in the morning he hastened to carry out the directions which he had received, and when at last he pulled up the hala tree, water oozed out from beneath its roots.”

“He dug out the place, and thus formed the spring, which was named Kapunahou. A pond was formed below the spring, and by it were irrigated a dozen or more taro patches.” (Sterling and Summers)

Prehistorically and historically, the area of densest population in all the Hawaiian Islands was that flanking Waikīkī on the island of O‘ahu. Here the chiefs had their residences near the now famous beach and the offshore waters where conditions were ideal for their prized sport of surf riding.

A whaling captain, FD Bennett says that in Mānoa Valley yams were grown ‘chiefly for the supply of shipping.’ Menzies with Vancouver in 1792, described the plantations behind Waikīkī as ‘little fields planted with taro, yams, sweet potatoes, and the

cloth plant.’ (Handy, Handy & Pukui)

This in early times idyllic area was flanked by the great wet-taro lands of Mānoa, and the area between that valley and the sea which was one continuous spread of taro land and fishponds; by Pauoa, Nu‘uanu, Waiolani, Kapalama, and Kalihi. (Handy, Handy & Pukui)

Mānoa, due to its broad, well-watered valley, was probably settled early by the Hawaiians, who probably cleared much of the lower areas near streams for wetland taro cultivation.

“In upper Manoa the whole of the level land in the valley bottom was developed in broad taro flats . The terraces extended along Manoa Stream as far as there is a suitable land for irrigating.”

“Some of the lower portion of the old taro area, in land from the slightly elevated land south west of Rocky Hill, is now covered by streets and houses. But except for this, the extensive terrace area is still intact and could be replanted.”

“Most of it is under grass and unused. About 100 terraces are still being cultivated, but these do not constitute more than one tenth of the total area capable of being planted.”  (Sterling and Summers)

There was a famous terraced area below what is now the Punahou School campus. “Kauawaahila afterwards made some kalo patches [there], and people attracted by the water and consequent fertility of the place came and settled about ….”

“More and more kalo patches were excavated and the place became a thriving settlement. The spring became known as Ka Punahou, and gave its name to the surrounding place”. (Nakuina, Thrum 1892)

The first recorded landlord (Konohiki) of Kapunahou was Kame‘eiamoku, one of the twin supporters of Kamehameha I. This was in 1795.  The twins were originally Kamehameha’s guardians (Kahus) and later supported his rise to power.

In recognition of this support, Kamehameha gave Moanalua and Kapunahou to Kame‘eiamoku. Kameʻeiamoku died at Lahaina in 1802. Kapunahou passed on to his son, Ulumaheihei. Ulumaheihei was renamed Hoapili by Kamehameha I.

Hoapili lived at Kapunahou for, some twenty years and when Kamehameha I stayed at Waikīkī (1804-1811) he visited Hoapili there. Hoapili gave Kapunahou to his daughter, Liliha. This probably happened when Hoapili moved to Lahaina to become the Governor of Maui.

Liliha was married to Boki, the Governor of O‘ahu.  Shortly after this, Ka‘ahumanu, Queen Regent, became an ardent supporter of the missionaries who had arrived in 1820.

In 1829, she wished to give Hiram and Sybil Bingham a gift of land and consulted Hoapili. He suggested Kapunahou (although he had already given it to Liliha).

According to A. F. Judd, “Not unnaturally, Liliha demurred the proposal, but Boki consented. And Liliha’s resentment could avail nothing against the wish of her father, her husband, and the highest chief of the land.” The land was given to the Binghams, but by missionary rules, it was really given to the mission as a whole.

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by Peter T Young Leave a Comment

Kealakīpapa

Maunalua, the traditional name for the area now known as Hawai‘i Kai, literally means two mountains in reference to Kuamo‘okāne (Koko Head) and Kohelepelepe (Koko Crater), on the east side of O‘ahu.

Numerous small valleys are contained within, and a Keahupua o Maunalua (Kuapā Fishpond) is also located on the coastline in the western portion of this ahupua‘a. (KSBE)

Before Western contact, there was a close association between the regions of Wawamalu (Sandy Beach) and Waimanalo. (Ka Iwi Master Plan)

The land of Maunalua was formerly an ‘ili (subdivision) of the Waimanalo ahupua‘a and originally belonged to Ko‘olaupoko district. (KSBE) This “would indicate an easy route of communication between the two lands.”  (McAllister)

During his visit to Maunalua in 1810, John Papa ‘Īʻī noted the ancient trail system of Oʻahu and its connection to Maunalua. He wrote, “go along Keahia and so on to Maunalua, to the sea of Koko, to Makapuu, and so on”. This mention of the trail indicates that this route extended through Maunalua, continued on to Kealakīpapa Valley, and ended at Waimānalo. (Nohopapa)

“This path may have existed in 1822, when Mathison passed from Waimanalo to Maunalua, but it was not known to him. Mathison was guided by an English sailor who had settled in Waimanalo.” (McAllister)

Before Western contact, there was a close association between the regions of Wawamalu (Sandy Beach) and Waimanalo. (Ka Iwi Master Plan)

“Running from a point slightly mountainwards of the [Makapu‘u] lighthouse road up Kealakipapa Valley, down the Waimanalo gap, and through the village site in Waimanalo, are the remains of an old road.”

“It has not been definitely determined whether it is of old Hawaiian origin or of post-European construction. … The name of the valley, Kealakipapa (paved roadway), indicates that a trail at least has been here for many years.”  (McAllister)

In 1851, William Webster, a land agent of the Hawaiian Kingdom, produced the earliest map of Maunalua. The map depicts a road extending from the cliff of Makapu‘u Bay to Kealakīpapa Valley, which might be the ancient trail previously mentioned by ʻĪʻī.  (Nohopapa)

The name Ka Iwi is derived from the Ka Iwi Channel, which lies between the islands of Molokai and Oahu.  This area of Ka Iwi can be divided into four topographic regions: a coastal zone (referred to as Queen’s Beach); a valley (Kealakīpapa Valley); a rocky headland (Makapu’u Head); and a coastal bench.

Queen’s Beach generally refers to the shoreline area from Kaloko Beach to the rock cliffs of Makapu’u Head. Kealakīpapa Valley comprises the area from Makapu’u Saddle down to Queen’s Beach.

Makapu‘u Head, rising northeast of Kealakīpapa Valley, reaches 647 feet above sea level at its highest point.  Kealakīpapa Valley through to Queen’s Beach allows the viewer to see both the windward and leeward shores from this vantage point. (Ka Iwi Master Plan)

Access between the two areas was by way of the road named Kealakīpapa, which is now generally the route of Kalanianaole Highway. “An ali’i who lived at Wawamalu had the road built.  He made the people who annoyed him build the road.” (Pukui, Maunalua-net) It has also been referred to as the old “King’s Highway.”

The mouth of Kealakīpapa Valley, at Queen’s Beach, is wide and narrows to its head near the Makapu’u Lookout at 160 feet. (Ka Iwi Master Plan)

“In places the natural outcroppings of rocks have been used as steps, but where stones have been laid and a terraced wall built up to support the paving, this paving has been constructed with large stones laid at an angle sometimes as great as 45 degrees. From the foot of the gap the road ran into the village site on the Waimanalo side.”

“Near the top of the gap, on the Maunalua side, is a small walled enclosure which, according to Stokes, is said to have been made at the time of the rebellion in 1895. From the top of the gap down Kealakipapa Valley for about 600 feet the road is in fairly good condition and can be followed with ease.” (McAllister)

“The central part is paved with flat stones 1 to 2 feet in width, with smaller stones heaped about a foot in height on either side, Along this distance the road averages between 15 and 16 feet in width.”

“Farther into the valley the road runs into a heavy growth of kiawe. Here it is generally without the side rock-walls, about 11 feet wide, and of arched or curved surface.”

“Throughout the lower part of the valley the road is in a poor state of preservation. On the immediate mountain side of the lighthouse road it cannot be found. Seaward of the lighthouse road it appears again and seems to end some 140 feet from the present road, for on the sea side of this point it cannot be found.” (McAllister)

“The plain below Kamiloiki and Kealakipapa was known as Ke-kula-o-Kamau[u]wai. This was the famous potato-planting place from which came the potatoes traded to ships that anchored off Hahaione in whaling days.” (Handy)

In 1859, Maunalua was included in the Kona district with the Revised Laws of Hawai‘i 1925, setting the district boundaries from Makapu‘u Head to Moanalua inclusive. (KSBE)

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