Hawaiian Traditions | Page 75 | Images of Old Hawaiʻi

June 28, 2017 by Peter T Young 4 Comments

Kiholo Fishpond

Kīholo (lit. the Fishhook) is a place name that may have been selected as a word descriptive of the coastline along that part of the island where the east-west coast meets the north-south coast and forms a bend similar to the angle between the point and the shank of a large fishhook.

There is no confirmation for this theory, except for our knowledge that Hawaiian place names have a strong tendency to be descriptive. (Kelly)

The Hawaiian walled fishpond stands as a technological achievement unmatched elsewhere in island Oceania. Hawaiians built rock-walled enclosures in near shore waters, to raise fish for their communities and families. It is believed these were first built around the fifteenth century.

Samuel M. Kamakau points out that “one can see that they were built as government projects by chiefs, for it was a very big task to build one, (and) commoners could not have done it (singly, or without co-ordination.)”

Chiefs had the power to command a labor force large enough to transport the tons of rock required and to construct such great walls.

It is not known when Hawaiian fishponds began to be constructed, but some fishpond walls have been carbon-dated to the 1400s; in Kona, possibly during the time of ‘Umi.

Kiholo, besides being a place name, was also the name of Kamehameha’s fishpond. Kiholo, besides being the name of Kamehameha’s large fishpond, was also “[a] large hook, formerly made of wood, used to catch the shark and other large fish”. (Kelly)

Kamehameha is said to have ordered the rebuilding of Kiholo pond while he was at Kawaihae, preparing his fleet to attack O‘ahu. Kiholo and other ponds would have supplied food for Kamehameha’s warriors when they sailed off in the great canoe fleet to conquer the chiefs on the Islands of Maui, Molokai and O‘ahu in 1794 and 1795. (Kelly)

Another source identifies 1810 as the year the pond was rebuilt with John Young as the overseer. One note mentions that John Young, Jr. (Keoni Ana) was born at Kiholo while his father was seeing to the rebuilding of Kiholo Pond. In this case, reconstruction
was taking place in preparation for Kamehameha’s return to Hawai‘i Island from O‘ahu. (Ka Hae Hawai‘i, November 1859; Kelly)

The fishpond that once served Kiholo was significant in size. “This village (Kiholo) exhibits another monument of the genius of Tamehameha.”

“A small bay, perhaps half a mile across, runs inland for a considerable distance. From one side to the other of this bay, Tamehameha built a strong stone wall, six feet high in some places, and twenty feet wide, by which he had an excellent fish-pond that is not less than two miles in circumference.”

“There were several arches in the wall, which were guarded by strong stakes driven into the ground so far apart as to admit the water of the sea; yet sufficiently close to prevent the fish from escaping. It was well stocked with fish, and water-fowl were seen swimming on its surface.” (Ellis)

“Aug. 8, 1843. Took the road from Kapalaoa to Kailua on foot. Passed the great fish pond at Kiholo, one of the artificial wonders of Hawaii; an immense work! A prodigious wall run through a portion of the ocean, a channel for the water etc. Half of Hawaii worked on it in the days of Kamehameha.” (Lyons; Maly)

“The fishpond of Kiholo in North Kona, Hawaii, was constantly being threatened by lava flows while Kamehameha was ruler of the kingdom of Hawaii. A flow came down close w the pond of Kiholo; Kamehameha brought a pig and cast it in; the “fires” stopped.”

“The flow had gone down as far as Ka‘upulehu and Mahai‘ula and had almost plunged into the sea. Kamehameha’s bringing of a pig and offering it made the flow stop. There were eyes in the lava to see Kamehameha, and ears to hear his appeals and his words of prayer, and the great blazing lava flow died down.” (Kamakau)

But lava later took the Kiholo fishpond. The 1850s saw several outbreaks of lava from Mauna Loa: in August 1851; in February 1852, when it came within a few hundred yards of Hilo; in August 1855, when it flowed for 16 months; and in January 1859, when it started up again.

Although it began at an elevation of 10,500 feet, the 1859 flow took only eight days to reach the sea, traveling “more than thirty-three miles in a direct line from its source”. The lava continued to flow for about six months at an estimated speed of four to ten miles per hour, destroying the village of Wainānāli‘i and with it, Kiholo Fishpond.

“The flow began to go seaward in the month of February of this year, from the northwest side of Mauna Loa … it turned south to Wailoa, and continued on to the deep sea, smooth lava (pahoehoe) extending into it to about forty chains or more in length. This new point [of land] has been named Lae-Hou.”

“The flow turned on the south side of Wailoa and went to Kiholo where it covered the pond. Then it turned to the west, where a new point is burning now. Lae-Hou is a long point, but this one is shorter. … Kiholo is closed by the lava. It is now only a heap of rocks.” (Eye witness account of flow; Kelly)

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June 15, 2017 by Peter T Young Leave a Comment

Sword of Kaluiki

The following are excerpts from Kalākaua’s ‘The Legends and Myths of Hawaii’ titled ‘Iron Knife.’ It speaks of early Japanese visitors to the Islands and the Japanese captain’s sword – the time frame is about the 1300s – it also includes an attempt “to consolidate under one general government the several islands of the Hawaiian group.”

“(A) Japanese vessel that had been dismantled by a typhoon, driven toward the North American coast until it encountered the northwest trade-winds, and then helplessly blown southward to the coast of Maui.”

“It was late in the afternoon that word had been brought to Wakalana that a strange vessel was approaching the coast. As it was high out of water and drifting broadside before the wind, it appeared to be of great size, and little disposition was shown by the people to go out in their canoes to meet the mysterious monster.”

“Wakalana hastened to the beach, and, after watching the vessel intently for some time, saw that it was drifting slowly toward the rocky coast to the westward. Seaman enough to know that certain destruction awaited it in that direction, Wakalana hastily manned a stout canoe and started out to sea in pursuit.”

“The waters were rough and his progress was slow, but he succeeded in reaching the vessel a few minutes after it struck the cliffs and was dashed in pieces. Seizing whatever they could find to assist them in floating, those on board leaped into the sea.”

“It was hazardous to approach the wreck too nearly, but Wakalana succeeded in rescuing from the waves and returning to Wailuku with five persons, but not before he saw the last fragment of the wreck disappear in the abyss of raging waters.”

“There is nothing in the names preserved, either of the vessel or its rescued passengers, to indicate their nationality. The name of the vessel is given as Mamala, which in the Hawaiian might mean a wreck or fragment.”

“The name of the captain was Kaluiki-a-Manu; the four others were called Neleike, Malaea, Haakoa and Hika – all names of Hawaiian construction. Two of them – Neleike and Malaea – were women, the former being the sister of the captain.”

“They landed almost without clothing, and the only novelties upon their persons were the rings and bracelets of the women, and a sword in the belt of the captain, with which he had thoughtlessly leaped into the sea from the sinking vessel.”

“They were half-famished and weak, and by gestures expressed their gratitude to Wakalana for his gallantry in rescuing them, and asked for food and water. Both were provided in abundance, and two houses were set apart for their occupation.”

“They attracted great attention, and people came from all parts of the island to see the white strangers. It was noted with astonishment by the natives that these men and women ate from the same vessels, and that nothing was especially tabu to either sex; but Wakalana explained that their gods doubtless permitted such freedom, and they should therefore not be rebuked for their apparent disregard of Hawaiian custom.”

“The comfort of the strangers was made the especial care of Wakalana, and they soon became not only reconciled but apparently content with their situation. But the kindness of the chief, however commendable, was not altogether unselfish.”

“He was charmed with the bright eyes and fair face of Neleike, the sister of the captain. He found a pleasure that was new to him in teaching her to speak his language, and almost the first use she made of oia was to say ‘yes’ with it when he asked her to become his wife.”

“Her marriage was followed by that of Malaea to a native chief, and of her brother and his two male companions to native women of good family. And here, as well as anywhere, it may be mentioned that, through her son Alooia …”

“… Neleike became the progenitor of a family which for generations showed the marks of her blood, and that the descendants of the others were plentiful thereafter, not only on Maui but in the neighborhood of Waimalo, on the island of Oahu.”

“The object of the rescued Japanese which attracted most attention was the sword accidentally preserved by the captain. No such terrible knife had ever before been seen or dreamed of by the natives.”

“They had pahoas, or daggers of wood or ivory, and knives of sharply broken flint and sharks’ teeth; they had stone adzes, axes, hatchets and hammers, with which they could fell trees, hollow canoes from tree-trunks, build houses, manufacture implements of war and industry, and hew stone of softer composition …”

“… they had spears and javelins with points of seasoned wood hard enough to splinter a bone; but iron and other metals had for ages been practically unknown to their race …”

“… and the long, sharp sword of the captain, harder than bone or seasoned wood, and from its polished surface throwing defiantly back the bright rays of the sun, engaged their ceaseless wonder and admiration.”

“As an ornament they regarded it with longing, and when they learned that it was a weapon of war .they felt that the arm that wielded it in battle must be unconquerable.”

“The captain did not see fit to disabuse the minds of the superstitious natives in their disposition to attribute a power of almost unlimited slaughter to the simple weapon. On the contrary, he rarely exhibited it except to distinguished chiefs, and in a few months it began to be mentioned as a sacred gift of the gods and pledge of victory to him who possessed it.”

“Nor was the knowledge of the existence of a talisman so wonderful long confined to the windward side of Maui. The fame of the terrible weapon spread from Hana to Ka‘anapali, and thence to the other islands of the group; …”

“… and if but few of the many who came to learn the truth of the report were favored with a view of the sword, all saw, at least, the strange people who were pointed out as the bearers of it from an unknown land, and the story of its powers was readily accepted.”

“But he who possessed it did not come as a conqueror, and, as he showed no disposition to use it offensively, the weapon ceased to be regarded with alarm.”

“(Hawai‘i Island ruling Chief) Kalaunui (Kalaunuiohua) and his army of conquest, last seen on their way to Maui in a fleet of two thousand canoes.”

“Wakalana had gone to the general defence with a force of eight hundred men, including Kaluiki, the Japanese captain, upon whose presence great reliance was placed by the warriors of Wailuku, if not by Wakalana himself.” But the Mauians, greatly outnumbered, were defeated and driven back to the hills.

“(Kualu, a young Chief from Hawai‘i Island)) hewed his way through the battling throng until he stood face to face with Kaluiki, the white captain, in whose hand was the shining blade which had so nerved the arms of the warriors of Wailuku.”

“With a blow of his battle-axe he struck the sword from the upraised hand of the strange warrior. As it fell to the earth he placed his foot upon it, and yielded no ground until the tide of battle swept around and past him, forcing to retreat the last to present a hostile front of the army of the captive king of Maui.”

“Left alone for a moment by the wild pursuit of the flying enemy, Kualu hurriedly stooped and thrust the sword into the earth, pressing it downward until the hilt was covered; then, placing a large rock upon the spot, he left the field, numbering, as he went, his paces to the wall behind which the Mauians had sought protection. … The victory was complete.”

Kuala later “removed the stone, and the next moment pulled from the earth and handed to Wa‘ahia the iron blade. She grasped it eagerly, and, with a hasty glance at its bright blade glistening in the starlight, wrapped it securely in a piece of kappa”.

“Elated with his successes (from Maui to Oahu,) and deeming himself invincible, Kalaunui next prepared for a descent upon Kauai and the conquest of the entire group.”

“The mō’ī of that island was Kukona, the fourth in descent from the great Laʻamaikahiki. Kalaunui recognized that the defensive resources of Kauai were not to be despised, but he as greatly underrated the military abilities of Kukona as he overrated his own, and therefore did not doubt the result.” Kalauniu’s forces were defeated and he was captured.

“Wa‘ahia announced that the price of the knife must be the liberation of Kalaunui, and was astonished at the promptness with which the terms were accepted.”

“A few hours later Wa‘ahia re-embarked for Kauai, taking with her, securely wrapped in a number of kapa folds, the sword of Kaluiki. She reached Kōloa within the time promised, and, proceeding to the palace, delivered to the king, in person and alone, the glittering blade which rumor had clothed with extraordinary sanctity and power.”

“The return of their captive king was joyously celebrated by the people of Hawaii, and a few days after Kapapa (daughter of Kalaunui) became the willing wife of Kualu.”

“The sword of Kaluiki, the ransom of a king, remained for some generations with the descendants of Kukona; but what became of it in the end tradition fails to tell.” (Kalākaua)

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June 4, 2017 by Peter T Young Leave a Comment

Along Ali‘i Drive

Current archaeological research indicates that from ca. AD 1000 to 1200 permanent settlement was in the windward areas of Hawai‘i Island, where rainfall was sufficient for successful growing of crops near the shore, population gradually spread throughout these windward areas during these centuries.

By the A.D. 1200s-1300s, it seems likely that Kona or parts of Kona had formed into a small settlement(s) with a ruler, local chiefs and commoners. Oral histories indicate that other settlements existed on the island, with Hilo and Hamakua (the later controlled by Waipi‘o) and several in Kohala of note. Small national heiau were present at this time.

Most historians estimate that Pa‘ao came to Hawai‘i (reportedly from Tahiti) around AD 1300. He arrived with his warriors, priests (kahunas) and new rulers (ali‘i). Pa‘ao is credited as initiating and/or expanding the kapu system of social structure, religion and order in Hawai‘i.

In the A.D. 1400s-1500s, the island became unified under the Pili line of rulers; based in Waipi‘o on the Hāmākua coast. In the time of the ruler ‘Umi-a-Liloa, ca. A.D. 1490-1525, the Royal Center was moved from Waipi‘o and Royal Centers in Kona became of importance.

From Kailua-Kona to Keauhou covers the entire length of Ali‘i Drive, seven miles of roadway and over seven centuries of Hawaiian Royalty archaeological, historic and cultural traditions that have shaped Hawai‘i into what it is today.

The focal point of Hawaiian social order and kapu was the ali‘i, or royal class. From this highborn group came the ruler-caretakers of the islands. The Ali‘i of Hawai‘i achieved such envied status primarily through strong genealogical connections.

In the centuries prior to 1778, several large and densely populated Royal Centers were located along the shoreline between Kailua and Hōnaunau.

According to archaeological reports and cultural traditions, there were seven Royal Centers in use in Kona and four that existed along what is now Ali‘i Drive on the Kona Coast, circa A.D. 1600-1800:

Kamakahonu, Kailua – Occupied by Kamehameha I between 1813 and 1819.
Hōlualoa – Area with numerous heiau and good surf. Associated with Keolonahihi in the ca. 1300, Keakamahana and Keakealaniwahine in ca. 1600 and Kamehameha I in the 18th Century.
Kahalu‘u – Complex of multiple heiau surrounding Kahalu‘u Bay.
Keauhou – This area is noted for the largest hōlua slide in Hawai‘i called Kaneaka, the surfing area called Kaulu, and numerous heiau.

The Royal Centers were areas selected by the ali‘i for their residences and ali‘i often moved between several residences throughout the year. The Royal Centers were selected for their abundance of resources and recreation opportunities, with good surfing and canoe-landing sites being favored.

With Kamehameha’s death in 1819, Liholiho (his son) and Ka‘ahumanu (his widow) assumed control of the kingdom. Shortly thereafter, the capital of the kingdom was moved from Hawai‘i Island, never to return.

In the absence of the king, high chief Kuakini (brother of Ka‘ahumanu) was eventually appointed governor of Hawai‘i Island and became an extremely powerful figure on the island. Kuakini resided primarily in Kailua Village. Here, the missionaries arrived in 1820, establishing a station where Kuakini and his many subjects lived.

On July 18, 1823, Ellis and his missionary companions traveled via the ala loa or ancient foot trail near the coast. There are a number of documentary resources (i.e. Māhele records, journal accounts, and survey documentation) that place the ancient ala loa in the vicinity of the “Government Road”, now known as Ali‘i Drive.

Along the seven-mile stretch of land between Kailua to Keauhou, Ellis counted 610 houses and 19 heiau, and estimated the uplands contained another 100 houses.

Allowing five persons to a house, Ellis and his companions estimated that there were 3,550 persons in the area. Ellis` narratives provide readers with further descriptions of the communities through which the group passed; he notes (segments of text relating to the coastal area:)

“Leaving Kairua (Kailua), we passed on through the villages thickly scattered along the shore to the southward.. The country around looked unusually green and cheerful, owing to the frequent rains, which, for some months past, have fallen on this side of the island. Even the barren lava, over which we travelled, seemed to veil its sterility beneath frequent tufts of tall waving grass, or spreading shrubs and flowers.”

In 1882, Queen Kapi‘olani brought four trees to Kona. Two were reportedly cuttings from a banyan tree at ‘Iolani Palace where they had been presented by royals from India. One banyan was planted at Hulihee Palace and later, in 1906, the Maguire family transplanted one that now stands near the entrance to Kailua Pier.

The other two trees were Moreton Bay Figs. One was planted at Holualoa Bay to mark the site where canoes were blessed and launched and it recently met its demise. The second was a gift from the Queen to Alexander Burgess and he planted it fronting his beach house – the present site of the Banyan Court Mall.

Today, Ali‘i Drive is a perfect setting for walking, running or biking, for the casual to competitive. Mile markers pace individual performance and guide exercisers along its level, picturesque course.

Historic Kailua Village also hosts renowned international sporting events (Hawaiian International Billfish Tournament, Ironman Triathlon Championship and Queen Lili‘uokalani Long Distance Canoe Races.)

Beautiful views and sweeping vistas make for pleasant drives; turn a corner and you move quickly from a strong lava flow shoreline to crystal clear white sand beaches, then quickly back again.

Historic sites once covered much of the Kailua to Keauhou section of the Kona Coast. It is important for us to honor the Ali‘i by maintaining, enhancing and interpreting the remaining ancestral inheritance.

By whatever means (vehicle, transit, bicycle or on foot,) following the footsteps of ancient royalty and embracing the scenic beauty, natural and archaeological features, historic sites, associated cultural traditions and recreational opportunities will give the traveler a greater appreciation and understanding of Hawai‘i’s past and sense of place in the world.

Click HERE to view/download for more information on Along Ali‘i Drive.

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Hapaialii-Keeku-Heiau (Keauhou Resort)

Keauhou_to_Kailua-Aerial

Kailua-Kona with Hualalai, Hulihee Palace and Church, 1852-WLA_haa_James_Gay_Sawkins-WC

kamehameha_at_kamakahonu-(heberkane)

Ahuena_Heiau-Cloris-Sketch-1816

Kailua-Baker-Photo-1908

Pa_o_Umi-LSY

Hulihee_Kailua-WC

Princess Keelikōlani’s hale pili (grass house) in Kailua, Kona, Hawai‘i. ca 1883_Hulihee_Palace-WC

Mokuaikaua_Curch_Kona_1900-WC

Laniakea-LSY

Kamoa_Point,_Kona_Circa_1890-WC

King_Kalakaua_House_Kahaluu-WC

Holua

Kuamo’o_Burials_in_lava_rock-WC

DaughtersOfHawaii-KamIIIBirthday-03-17-11

Alii Drive Interpretive Sign

Royal_Footsteps_Map

May 28, 2017 by Peter T Young 2 Comments

Margaret Aiu’s Hula Studio

She was born Margaret Maiki Souza on May 28, 1925 in Honolulu, the daughter of Peter Charles Souza and Cecilia Pai‘ohe Gilman Souza.

Hānai (adopted) to her maternal grandaunt Cecilia Rose Mahoe and John William Kealoha, she grew up in Palolo Valley (she considered them her grandparents.) (Chun; Carnes)

She was educated at St Francis Convent School and lived with the sisters. She later lived with another grandaunt, Helen Pamaieulu Ha‘o Correa (her Tutu,) in Pauoa Valley.

She turned to hula at about the age of 14 or 15.

“Hula of the day of the kings was just a memory to some of the old timers. The old hula lived only in the talent of a few masters. Fortunately, these were training a small number in spite of the odds against their every putting their learning to good use.” (Lake; Advertiser; Chun; Carnes)

She was trained in a full range of the ancient and traditional hula. In 1943, at the age of 18, she graduated (‘uniki) as an ‘olapa (dancer.)

For 8-years she entertained at the Club Pago Pago (now the site of the Japanese Cultural Center on Beretania) – and continued to study, learn dances and seek mentorship for several hula masters. She later married Boniface Aiu.

A devout Christian, she encountered difficulty on practicing traditional rituals and prayers to Laka, the goddess of hula. Her Tutu helped her reconcile the Christian and Hawaiian beliefs and practices and was able to find peace with ancient practices and her own Christianity. Weeks)

She was also studying to become a nurse. But with the encouragement from others, she began to teach hula to the Hawaiian Society at Blessed Sacrament Church. They gave performances at the church and elsewhere.

She formed Margaret Aiu’s Hula Studio. Her students learned Hawaiian genealogies, culture, mannerisms, legends, poetry and the ‘beauties of our own Hawai‘i.’ (Ariyoshi; Chun: Carnes)

The demand for instruction increased. She employed a new teaching style that departed from traditional recital and memorization and incorporated written references, with a blackboard in the studio and student testing.

“She was a successful teacher and many of her graduates went on the become noted kumu hula. She coined the phrase ‘hula is life,’ the concept of ‘hula brothers and sisters,’ and the practice of keeping hula books: writing down motions, lyrics and notes on each hula. … She was as innovative as she was traditional.” (Weeks)

“She really brought back the love and respect for hula and the interest in learning, lei making, costuming, research, history, language and methodology. She was acknowledged by many people as a hula academic responsible for the modern renaissance of hula.” (Daughter Coline Aiu; Chun: Carnes)

In 1952, she received permission from her teachers to change the name of her dance studio to Hālau Hula O Maiki. (However a sign painter reversed some of the wording to read ‘Hula Hālau O Maiki.’)

She later married Haywood Kahauanu Lake, a noted singer, arranger and song-writer, with whom she performed.

She kept it, however in 1974 the studio moved and the sign was corrected. During that year, she was employed by Paradise Park in Mānoa Valley to supervise all their Hawaiian cultural activities.

She held regular, ongoing classes for dancers at all levels, from young to old and from beginner to advanced, with hundreds of students enrolled at any time in different classes.

She welcomed any who were interested in the dance, regardless of age, race, background, or ability, encouraging each student to experience “the art of Hawaiian dance, expressing all that we see, hear, smell, touch, taste and feel.” (Nogelmeier)

After twenty years of teaching in her hālau, Maiki advertised a special class for kumu hula in 1972, apparently the first time such an opportunity had been offered publicly.

Some were critical about the appropriateness of such an open invitation, but the kumu class attracted a large group of high-caliber students, intensely dedicated to the hula and motivated to undergo the rigors of traditional training.

The Papa Lehua, with a graduating class of twenty-six, was the first of many groups of kumu to eventually emerge from Maiki’s “hula university,” as some called it. (Nogelmeier)

Every subsequent kumu class, each named for one of the plant forms in the hula, produced more new kumu hula, all having been trained in the art of the dance and in Maiki’s particular style of instruction. (Nogelmeier)

Recognized as the ‘Mother of Hawaiian Renaissance,’ she graduated 42 first-generation kumu hula, who in turn have graduated 34 second-generation ‘grandchildren.’ (Cazimero)

The list of graduates of Hālau Hula O Maiki includes may of Hawai‘i’s prominent entertainers and kumu hula.

Maiki could be a tough teacher, scolding, cajoling, explaining. “She was all those things, depending on what she had to be. When you were her student, you were also her child; she was your mother.” (Chang; Enomoto, Star Bulletin)

“When we had problems, many went to her before their own parents; that’s how tight the bond was. If she felt we needed to be scolded, she scolded us unmercifully. And it wasn’t privately like a counselor; it was in front of the family. Boom! Right between eyes.”

“Sometimes I left class drained physically, sometimes absolutely drained emotionally; that’s what Maiki did. And, like in any Hawaiian family, she had her favorites, her punahele.” (Chang; Enomoto, Star Bulletin)

The three symbolic virtues of faith, hope and love were the guiding principles of Lake’s life. “Embracing these values, the devoted kumu hula overcame personal and professional challenges to establish her dream, a dance academy built on classic Hawaiian traditions and practice.

Lake not only was a forerunner, she also was a conduit through which the mastery of ‘Iolani Luahine, Mary Kawena Pukui and Lokalia Montgomery was passed on. (Sunderland; Midweek)

Margaret Maiki Aiu Souza Lake died on June 19, 1984 at the age of 59. “Maiki left a legacy of the place of the hālau in the imparting of the whole art and tradition of learning the hula.”

“The place of beginning to learn is not on the dance floor but before the altar, where the offerings are put in place, and where the student comes into the presence of spiritual love and power.” (Ariyoshi)

“Through the Hula we are endowed with great Heritage.” (Aiu) We “are reminded of how special her legacy has become to all who know and learn to dance the hula. This is why hula is life.” (Ariyoshi)

Here is more on Maiki:

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Maiki Aiu performs during her 1948 uniki ceremony-Ariyoshi

May 25, 2017 by Peter T Young 1 Comment

Aqua Marine

The area along the coast at the foot of Leahi (Diamond Head) between Waikiki and Kupikipiki (commonly called Black Point) is an area known as Kaluahole (‘the āhole fish cavern.’) Kaluahole is a noted place in several legends associated with the area.

In one story of Aiai, son of Kūulakai (a god who controlled all the gods of the sea,) following his father’s instructions “… traveled about the islands establishing fishing stations (ko‘a) at fishing grounds (ko‘a aina) …”

“… where fish were accustomed to feed and setting up altars (ku‘ula) upon which to lay, as offerings to the fishing gods, two fish from the first catch one for the male, the other for the female aumakua. Some accounts give Aiai a son named Puniaiki who is a fish kupua and trickster and helps his father set up fishing stations.”

“On Oahu, Aiai lands at Makapu‘u and makes the stone Malei the fish stone for the uhu fish of that place. Other stones are set up at grounds for different kinds of fish. The uhu is the common fish as far as Hanauma.”

“At Ka-lua-hole the ahole fish run. The fish still spawn about a round sandstone (called Ponahakeone) which Aiai placed outside Kahuahui …” (Beckwith)

Ponahakeone is offshore of Kaluahole … “In 1834, during the time of Kaomi, a malihini shark came to Waikiki in search of food. When he reached Kaʻalawai and Kaluaahole, he was refused by the guardian sharks of that place (ka poʻe kamaʻaina kiaʻi o ia wahi)…”

“… and then he came to Kapua, where the guardians of Waikiki were, and argued with them. They decided to kill him and to leave visible proof of it, so they forced his head into a cleft in the rocks at Kukaʻiunahi, makai of Kupalaha.” (Kamakau; Maly)

This is where Sanford B Dole had a beach bungalow – he called it Aqua Marine. (It’s about where the Le‘ahi Beach Park is situated.)

A portion of Royal Patent Grant 3219 was deeded in June 1879 to Kahololio. The grant consisted of all the land at Kaluahole and comprised 19 acres. In 1889 Kahololio sold +/- 15 acres of the grant lands to Sanford B. Dole.

Between 1892 and 1912, Dole deeded various parcels to George Beckley which eventually were subdivided into various lots and identified as portions of an estate known as “Aqua Marine” and the “Beckley Tract”. (Dye)

“Where the road leaves Kapiolani Park on the east, it passes a few houses and then comes out on an open space skirting the ocean. This is low and level at first, but further on rises to higher ground, whence the views seaward, south and west, are genuine Vistas of Hawaii.”

“The lapis-lazuli of the deep sea, starred with the sails of passing vessels, breaks into turbulent foam where it meets the outer reef, and ‘sliding its snow-white and swift avalanches’ into the inner lagoon …”

“… the waters, taking their tone from the corals below and the skies above, now break forth into an extravaganza of color as they hasten in subdued merriment to the shore of yellow sand.”

“‘In stillness far away, like phantoms, rise the bills of Waianae,’ while the bald-headed summit of Diamond Head looms up behind, almost over you, with startling distinct ness, but with a benignant and fatherly expression withal.”

“Besides this ideal environment, Aqua-Marine enjoys some substantial advantages as well. This strip of land between the road and the shore is divided into ten large lots, varying in size from half to three-quarters of an acre, each one fronting makai on the sea and mauka on the road for from 100 to 150 feet.”

“Government water is laid on along the fronts of these lots on the road. The sea-bathing is not very good as regards the footing on account of the coral, but can be improved by dynamite; as regards the sea-water it is first-class.”

“The trade winds are not shut out by Diamond Head, but, sweeping around the south east side of the bluff, blow freshly across these lots from the sea, the wind being perceptibly cooled by its passage over the water and carrying with it the tonic quality of the salt spray.”

“The reef is a famous fishing ground, and the fish are free to those who can circumvent them. Shellfish are abundant and ambrosial.”

“The road skirting these lots is being extended by the Park Association, and further on has been carried high up along the face of the bluff, giving a wide and beautiful outlook. It is to be continued around Diamond Head returning to the Park on its mauka side and when finished will be one of the most picturesque drives near Honolulu, abounding in a great variety of delicious views.”

“The tramway is to be extended through the Park, which will bring it within a live minutes’ walk from Aqua Marine. If the Oahu Railroad is extended in this direction according to its preliminary surveys, it will come within a few rods of these lots, which would bring them within fifteen minutes of Honolulu.” (Pacific Commercial Advertiser, February 5, 1892)

“‘Aqua Marine’ at Diamond Head is one of the prettiest places on the Island. Situated on high ground, one is enabled to command a magnificent view of the picturesque landscape and the lighthouse in the distance only adds fresh beauty to an entrancing spot.”

“The Doles are thinking of living at their bungalow all the year round, for the sea air agrees so well with the Judge’s health. The Emma street house is large and comfortable, but little ‘Aqua Marine’ is always occupied the greater part of the year.”

“If the family conclude to live there permanently many changes will be made to the home. The grounds are rapidly being improved and the large trees already planted by Judge Dole are making a fine showing.” (Evening Bulletin, January 14, 1905)

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