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June 30, 2017 by Peter T Young 1 Comment

Canoeing Nāpali in 1845

“The full moon was flooding with its light the grand mountains, the valley and the bay. Not a sound broke the stillness save the gentle splashing of the waves as they broke on the beach. A short walk brought me to the house where the crew of my canoe were sleeping.”

“At was with some difficulty that I roused them up, and got them to move along. … After a delay of an hour and a half, we shoved off through the surf and directed our course toward Waimea.”

“A light breeze sprang up, and the houses and beach of Hanalei were soon lost in the distance. The coast which we were passing was too dim for us to distinguish objects on shore, but as I had ridden past it shortly before, I did not particularly regret this.”

“The sun was just rising when we reached the point where the great Palis or precipices begin. These precipices are one of the grandest wonders of the Islands, but the danger of examining them on the passage deters many persons from visiting them.”

“There are those who will travel by land sixty miles around rather than sail these fifteen by canoe, and I was warned not to try. But with me curiosity was stronger than caution.”

“I must confess that when we passed the last landing, and were fairly entering on the dangerous part, I felt a little timid, for if any accident should happen, there was no help for us. The rocks rose perpendicularly from the water without any landing place, and if upset, the only hope would be the chance of being picked up by some passing canoe.”

“In fact a canoe making the passage was capsized a few days before and her cargo lost. The natives, however, are so expert that they have little or no fear at such times; the canoe was soon righted, and the man’s escape with his life was considered hardly worth talking about.”

“We had not sailed far along the pali, when we came near sharing a similar fate. By some careless maneuver of the natives, the out-rigger, which serves to balance the canoe, rose clear out of the water. In a moment more, if all hands had not thrown their weight on that side, we should have been in the sea. …”

“As the canoe passed on, the cliffs grew more and more lofty. The sea was smooth and there being no wind, our passage was pleasant, giving us an opportunity to examine the varying appearances of the pali. The sea was dashing up against the base of the precipice, and roaring through the caves, which have been worn by the constant action of the waves.”

“The summit of the mountain took the most wild and fantastic shapes. Sometimes sharp spires shot up hundreds of feet, and again a rounded battlement would present its front like a turreted citadel of feudal days, and then a deep valley but a few rods wide might be seen, shut in by steep walls.”

“It is no wonder that the natives give credence to the wild legends which are connected with various points of this range.”

“A few of these I will relate as they were repeated to me, while we sailed along, and served to beguile the tediousness of the voyage. As the canoe was passing a rock that seemed blackened by volcanic fires, the captain gave orders to stop, and to paddle close in to the rocks.”

“As we drew near, he pointed out an arch large enough to admit a small canoe. The water within, being confined, was agitated so that I did not care to venture in, but went near enough to see that it was a kind of volcanic chimney.”

“Its inner walls showed the effects of the mighty fires, and from an aperture on the top of the bluff, the light came straggling down, giving the place a weird look.”

“The tradition is that Pele came to these Islands from some foreign land, that Kauai was the first island that she visited, and that she landed at the very spot that I have just described. She tried the foundations of the Island, to ascertain if there was a sufficient quantity of food to be obtained, and this pit or chimney is the place where she descended.”

“She commenced her operations, but soon found that the water was in too close proximity for her convenience. For she and old Neptune were deadly enemies, and in their contests exhibited the fiercest rage, to the destruction of all who might be involved in it. Not liking this situation, she moved on from island to island, till she finally settled on Hawaii.”

“In another place two small, upright rocks are called “the children,” who, it is said, wandered up to the heights, and there perished from thirst, were deified, and became objects of worship.”

“When we had passed about two-thirds of the pali we came to a little bay making in between two arms or points of land, on the shore of which we noticed several canoes, and a few miserable huts.”

“As the morning was well advanced, I consented that the men should land to refresh themselves with rest and food, and while they were doing this I strolled around to see the place. It would answer well for a place of detention, for there is no visible way of ingress or egress except by water, and yet there is a way for those who have sufficient nerve to brave the danger.”

“As we came along, I had noticed a sort of ladder placed against the face of the cliff, for the purpose of reaching the heights above. A native presented himself as a guide, and I let him lead the way. Starting off, I had no doubt that I was going to ascend the ladder at once, but I had taken but a few steps before I found myself halting and reconnoitering.”

“The way which had appeared so easy, now showed itself full of danger. The path has been excavated by the natives with their rude tools, from the face of an overhanging cliff. It is not a level, but is formed like a gouge turned edgewise, so that one’s hold is very precarious.”

“It is also too low to dmit of any other than a stooping posture, and I was obliged to shuffle along with the utmost caution. My guide seemed quite at home, as he stood upright outside of me, with his body projecting beyond the surface of the cliff, and encouraged me on.”

“I had taken off my shoes, and by degrees had worked myself two-thirds past, when I rested for a survey. There I was, my chief support a little projecting stone, not sufficient to afford a hold for my whole foot, and my hands clinging with a death grasp to the rock, and in this situation overhanging a gulf, that was foaming and boiling, as the surf broke over the rocks some sixty or seventy feet below me, and which would have proved my death place, if I had made the least mistake or slip.”

“I had strong curiosity to go forward, but discretion prevailed, and I returned. I was then told that few white men had gone as far as I had, and that none had ever passed up the ladder. Taking a less dangerous standpoint, I took occasion to examine the ladder. It is made of trunks of two cocoanut trees, one of which stands against the cliff, and the other out from it, like planting the side of a ladder against a house.”

“The outer stick is well secured with ropes, and is the only means of communication between above and below. The natives pass up by it, even with a load, as unconcerned as if passing by the best bridge. It is surprising to see even the children pass it free and unconcerned, as if on level ground. I can only wonder that there is not an accident every day.”

“A few rods back from the beach rise the cliffs, in some places perpendicular for 500 feet, forming an amphitheater. Along the base on one side are ranged the houses, which form a striking contrast with the black mass of rock rising behind them.”

“All their food comes from above, where it is said there is a fine valley (Nualolo,) which the feet of white men have never profaned. Here, shut out from all intruders, they live in peace and happiness, such as it is—pleasure today—borrow no thought for tomorrow.”

“When His Majesty passes around the island, he stops here for a part or the whole of the night, to see an exhibition of fire works, got up for his entertainment. It consists in throwing light poles, which have been set on fire, from a lofty peak (Kamaile) overlooking the sea. If skillfully thrown, they will go along distance, making a pretty show. The natives sometimes take a large bird, and set it off with some burning substance attached to it.”

“This little bay is the gathering place for canoes passing between Waimea and Hanalei, as well as for those that go over to the island of Niihau, which can be seen here at a distance of about 25 miles.”

“Having spent about an hour at this place, we again took our seats in the canoe, and continued our voyage towards Waimea. Our company was now increased to four canoes, ours being the largest, and there was something of a contest as to which should lead, but I believe that when so inclined, we could distance the others. The three other canoes were bound for Niihau. “

“One of them was quite small, containing only three persons, a man and two women, who handled their paddles like professional rowers.”

“The top of the canoe was covered with mats firmly secured, with openings left just large enough to admit their bodies, but at best it was a slight affair to stand the rough seas in the channel.”

“As we were passing by a very high bank, I noticed the figure of a native sketched upon it. This was very distinct, its limbs, its brown skin and a white cloth wrapped around its loins, and reminded me of rocks found at home, which had been marked by the Indians. I was quite surprised when a shrill whistle and a beckoning movement of one arm dispelled the illusion. It was a young native who was standing against the face of the rock, watching us.”

“After paddling five or six hours, including stops, we passed the further extremity of the Palis in safety, and the whole appearance of the land immediately changed—from lofty and fantastic peaks and precipices to a barren, uninteresting sand beach, on which we tried to land for water, but found the surf too heavy. … “

“Meanwhile there was not a breath of wind, the sun was pouring down his scorching rays, and the sea like a mirror reflected them with blinding intensity. The men, however, seemed perfectly indifferent as to the length of the voyage.”

“For an hour we had a most disagreeable sail along a monotonous sand flat. At last we came in sight of the cocoanut trees near Waimea, and I urged the men, but in vain. Suddenly a strong wind arose.”

“The sea was soon running very high and covered with white-caps, and every few minutes it broke over us, half filling the canoe. … It having become dangerous to proceed, I ordered that the canoe should be beached, which was done with difficulty and danger, but we were safe. Waimea was nine miles away, and the distance had to be walked.

“About 4 o’clock p. m. I arrived, tired and hungry, at the hospitable residence of Rev. S. Whitney, the missionary of this station, where a most cordial welcome, a good bath and a warm supper did much to refresh me.”

“I had been twelve hours in the canoe, where I could neither lie down nor sit up with any degree of comfort, and as I had expected to be at Waimea to breakfast, I had not brought any food with me except a few dry crackers.”

“Besides, after the wind rose and particularly in getting ashore, I was wet through. But after a good night’s rest I rose quite refreshed. After breakfast Mr. Whitney showed me his vineyard, which is the best on this island.”

“The first plants were introduced by the Russians.” (The information here is completely from an account made by Gorham D Gilman, canoeing across the Nāpali Coast of Kauai, August 19, 1845.)

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Filed Under: General, Hawaiian Traditions, Place Names Tagged With: Hawaii, Kauai, Na Pali, Napali

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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Filed Under: Ali'i / Chiefs / Governance, Hawaiian Traditions, Place Names Tagged With: Fishpond, Kamehameha, Hawaii, Hawaii Island, Kiholo, Kohala

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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Filed Under: Hawaiian Traditions Tagged With: Hawaii, Kaluiki, Sword

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:

  1. Kamakahonu, Kailua – Occupied by Kamehameha I between 1813 and 1819.
  2. 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.
  3. Kahalu‘u – Complex of multiple heiau surrounding Kahalu‘u Bay.
  4. 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)
Hapaialii-Keeku-Heiau (Keauhou Resort)
Keauhou_to_Kailua-Aerial
Keauhou_to_Kailua-Aerial
Kailua-Kona with Hualalai, Hulihee Palace and Church, 1852-WLA_haa_James_Gay_Sawkins-WC
Kailua-Kona with Hualalai, Hulihee Palace and Church, 1852-WLA_haa_James_Gay_Sawkins-WC
kamehameha_at_kamakahonu-(heberkane)
kamehameha_at_kamakahonu-(heberkane)
Ahuena_Heiau-Cloris-Sketch-1816
Ahuena_Heiau-Cloris-Sketch-1816
Kailua-Baker-Photo-1908
Kailua-Baker-Photo-1908
Pa_o_Umi-LSY
Pa_o_Umi-LSY
Hulihee_Kailua-WC
Hulihee_Kailua-WC
Princess Keelikōlani's hale pili (grass house) in Kailua, Kona, Hawai‘i. ca 1883_Hulihee_Palace-WC
Princess Keelikōlani’s hale pili (grass house) in Kailua, Kona, Hawai‘i. ca 1883_Hulihee_Palace-WC
Mokuaikaua_Curch_Kona_1900-WC
Mokuaikaua_Curch_Kona_1900-WC
Laniakea-LSY
Laniakea-LSY
Kamoa_Point,_Kona_Circa_1890-WC
Kamoa_Point,_Kona_Circa_1890-WC
King_Kalakaua_House_Kahaluu-WC
King_Kalakaua_House_Kahaluu-WC
Holua
Holua
Kuamo'o_Burials_in_lava_rock-WC
Kuamo’o_Burials_in_lava_rock-WC
DaughtersOfHawaii-KamIIIBirthday-03-17-11
DaughtersOfHawaii-KamIIIBirthday-03-17-11
Alii Drive Interpretive Sign
Alii Drive Interpretive Sign
Royal_Footsteps_Map
Royal_Footsteps_Map

Filed Under: General, Ali'i / Chiefs / Governance, Buildings, Missionaries / Churches / Religious Buildings, Hawaiian Traditions, Place Names, Prominent People, Economy Tagged With: Hawaii, Hawaii Island, Alii Drive

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
Maiki Aiu performs during her 1948 uniki ceremony-Ariyoshi

Filed Under: Hawaiian Traditions, Prominent People Tagged With: Hawaii, Hula, Maiki Aiu Lake

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