Images of Old Hawaiʻi

by Peter T Young Leave a Comment

John Harvey Coney

John Harvey Coney was born in June 1820 in Litchfield, NY.  He came to Hawaiʻi after participating in the 1848 Mexican-American War.  He married Laura Amoy Kekuakapuokalani Ena (she was 17) on November 27, 1860.

John, supposedly through his wife’s family’s connections with King Kamehameha IV, was soon appointed Sheriff of Hilo, where Laura’s ancestral lands were located.  (Williams)

“I stopped 3 days with Hon. Mr. (Coney), Deputy Marshal of the Kingdom, at Hilo, Hawaii, last week, & by a funny circumstance, he knew everybody that ever I knew in Hannibal & Palmyra. We used to sit up all night talking, & then sleep all day. He lives like a Prince.”  (Twain)

The Coneys lived in a long grass thatched house on the mauka (toward the mountain) side of the courthouse lot, and later built a pretentious residence which is now (1922) the County Building….”  (Williams)

Coney was “a tall handsome man, who carried himself like a soldier,” he was “titular executive head of government next to the Governess of Hawaiʻi and Lieut. Governor”.  (Sanderson)

Besides being Sheriff (and later postmaster,) Coney got into a variety of business interests.  An April 22, 1868 Hawaiian Gazette notes, “Wharf at Hilo. The landing of passengers and goods at the Harbor of Hilo has been facilitated by the building of a short wharf from the rocky point at the west end of the beach. It has been made by the enterprise of Mr Coney and Mr  Hitchcock”.

“The wharf just built is well timbered and fastened, and carries six feet of water. Its strength was tested by the great, earthquake wave of Thursday, and by a loaded scow washing upon it, and it proved equal to the strain. Wharfage, hereafter, will be one of the charges on schooners running to Hilo.”  (Hawaiian Gazette, April 22, 1868)

Wife Laura was of royal descent.  She was the daughter of Chinese merchant John Lawai Ena and Hawaiian chiefess Kaikilanialiiwahineopuna (a descendent of the Kamehameha line and the last high chiefess of the Puna district of the island of Hawaiʻi.)  She was described as “an exceptionally fine woman of high character, gracious manner, generous instincts and kind disposition….” (Williams)

The Coneys had six children:  Clarissa (Clara) Piilani Amoy Coney (lady-in-waiting to the household of Queen Kapiʻolani;) Mary Ululani Monroe Coney; John Harvey Haalalea Coney (High Sheriff on Kauaʻi, later Territorial Representative and Senator;) Elizabeth (Lizzy) Likelike Kekaekapuokulani Coney (lady in waiting to Princess Miriam Likelike Cleghorn at Coronation of Kalākaua;) Eleanor (Kaikilani) Coney (travelling companion to Queen Liliʻuokalani across US) and William Hawks Hulilaukea Coney (co-Founder with Wallace Rider Farrington of Evening Bulletin, predecessor of the Honolulu Star Bulletin.)

Laura taught her children not to speak of their aliʻi blood, to forget about high chiefs and chiefesses, and to make their own way in the world because the days of chiefs and chiefesses were gone.

A daughter-in-law once noted, “I remember a time when the king (Kalākaua) was calling on Mother Coney. He was busy at the time collecting the genealogies of the nobility and the mele (songs, chants) of the Hawaiians.”

“He said to Mother Coney, ‘Tell me, Mrs. Coney, who were your ancestors, I know that you belong to the Kamehameha line.’ ‘Adam and Eve were my ancestors,’ she replied.”  (Williams)

After about 18-years in Hilo, the Coneys moved to Honolulu; their home (which they called ‘ Halelelea,’ that they translated to ‘Pleasant House’) was just mauka of ʻIolani Palace (on the mauka-Diamond Head corner of Richards and Hotel Streets.)  It was often the setting for many of the city’s “brilliant entertainments” during the Kalākaua monarchy.  (Williams)

In the Māhele of 1848, the property had been grant to High Chiefess Miriam Ke‘ahikuni Kekauōnohi, a granddaughter of Kamehameha I and a wife of Kamehameha II. Upon her death on June 2, 1851, all her property was passed on to her second husband, High Chief Levi Haʻalelea.

Levi Haʻalelea’s second wife was Amoe Ululani Ena Haʻalelea, sister of Laura Ena Coney.  When Levi Haʻalelea died in 1864, his second wife transferred ownership of the land to her sister’s husband John Coney.

In 1889, the Coney’s home, Halelelea, played a minor role during the Wilcox rebellion to restore the rights of the monarchy, two years after the Bayonet Constitution of 1887 left King Kalākaua a mere figurehead.

The insurgents were hunkered down in a bungalow across a narrow lane from the Coney House.  The plan was to throw dynamite at the bungalow.

“No attack was expected from that quarter, and there was nothing to disturb the bomb thrower. (Hay Wodehouse) stood for a moment with a bomb in his hand as though he were in the box waiting for a batsman. He had to throw over a house to reach the bungalow, which he could not see.”

“The first bomb went sailing over the wall, made a down curve and struck the side of the bungalow about a foot from the roof … The bomb had reached them and hurt a number of the insurgents. “

Wodehouse “coolly picked out another bomb. Then he took a step back, made a half turn and sent it whizzing.  It landed on the roof … He threw one more bomb and Wilcox came out and surrendered.”    (The Sporting Life, October 16, 1889)

Another property that had been granted to Kekauōnohi and subsequently conveyed to Coney at the same time as their home was approximately 41,000-acres of land at Honouliuli.  In 1877, Coney sold that land to James Campbell, who soon started Honouliuli Ranch.  After drilling Hawaiʻi’s first artesian well (1879,) by 1890 the Ewa Plantation Company was established.

John Harvey Coney died in Honolulu on October 9, 1880, at the age of 60.  Laura Ena Coney died in Honolulu on February 24, 1929, at the age of 85.

In a funeral recitation for Laura given by the Reverend Akaiko Akana, pastor of Kawaiahaʻo Church, on February 24, 1929, Laura was referred to as “one of the old and prominent kamaʻāinas who has helped to build Hawaii, not only by her personal effort, but through her influence on her husband, children and influencial associates and acquaintances throughout these islands.”  (Williams)

There are two marble plaques in Kawaiahaʻo Church commemorating members of the Coney family, both above the mauka royal pew. Donated by her daughters Kaikilani and Elizabeth, one reads: In Memory of Laura Kekuakapuokalani Coney 1844—1929 Always a devoted member of Kawaiahaʻo Church, she often said, “Ka wahi e nele ai, e haʻawi” Where need is, there give.

The other plaque reads: “In Memory of Levi Haʻalelea 1828-1864 His wife Ululani A. A. Haʻalelea 1824-1904 and Richard Haʻalilio 1808—1844.”  (I have been told this plaque is incorrect – Levi Haʻalelea was born in 1822; the last name listed should be Timothy Haʻalilio.)

The image shows John Harvey Coney.  In addition, I have added other related images in a folder of like name in the Photos section on my Facebook and Google+ pages.

 2022 Hoʻokuleana LLC

by Peter T Young Leave a Comment

‘Bloody Monday’

In 1935, as part of the New Deal initiatives, Congress passed the Wagner Act legalizing workers’ rights to join and be represented by labor unions.

In Hawaiʻi, business was dominated by the Big Five: Alexander & Baldwin, C. Brewer, Castle & Cooke, AmFac and Theo. Davies.  Nearly everything of significance, from banks to shipping lines and sugar plantations to newspapers, was tightly controlled by the Big Five.

One third of the population of the islands was living on the plantations, with seventy percent of the people directly dependent on plantation economy.

The Hilo Longshoremen’s Association was formed on November 22, 1935, when about 30 young longshoremen of almost every ethnic and racial origin common to the territory agreed to join forces and organize all the waterfront workers regardless of race or national origin.

By the summer of 1937, with the help of the longshoremen, Hilo had the following unions: Hilo Laundry Workers’ Association, Hilo Longshoremen’s Association, Hilo Canec Association, Hilo Clerks’ Association, Hilo Railroad Association and the Honuʻapo Longshoremen’s Association.

By 1938, during the height of the Great Depression, labor discontent escalated over low pay and poor working conditions.  Negotiations were underway between the unions and employers on two major issues: 1) parity or equity of wages and conditions with the West Coast workers; and 2) the closed or union shop or some kind preferential hiring arrangement.

But Hawai’i employers were committed to fight the issue of wage parity or mainland wage standards in every industry as a matter of principle.

The Hilo Longshoremen’s Association struck against the Inter-Island Steamship Navigation Co.

The Inter-Island Steam Navigation Co., Ltd. had been controlled since 1925 by Matson Navigation and Castle & Cooke, the days before commercial airline transport between the islands.  Its ships carried virtually all passenger and light freight traffic.

After three weeks of striking, the unions had decided to fall back somewhat and draw their line at the return of the two larger ships, the SS Waiʻaleʻale and the SS Hualalai.

Inter-Island scheduled another return of the Waiʻaleʻale to Hilo Harbor.  Expecting confrontation, the night before the scheduled arrival, nearly 70-Police officers and special volunteer deputies began to assemble at the wharf to be sure that the union men would not get there before they did.

They had a small arsenal of 52-riot guns with bayonets, 4-Thompson sub-machine guns, tear gas grenades and an adequate supply of ammunition including both buckshot and birdshot cartridges for the riot guns.

In addition, the Hilo Fire Department was assigned to dispatch a pumping truck and enough firemen as might be needed to repulse the marchers with water hoses.

In addition to the official police force that was assembling, the Inter-Island Navigation Company had also prepared a squad of its own ‘specials.’

The Waiʻaleʻale was expected around 9 am on August 1, 1938.  Some of the longshoremen started to gather as early as 6:30 am, and by 8:30 the majority of the unionists began to arrive.

Over two hundred men and women belonging to several different labor unions attempted to peacefully demonstrate against the arrival of the SS Waiʻaleʻale in Hilo.

Without any specific order, the crowd formed up and began to march down singing as they went, “The more we get together, together, together; The more we get together, the better we’ll be!” While in the back the women were singing, “Hail, hail the gang’s all here.”

They were met by a force of police officers who tear gassed, hosed and finally fired their riot guns into the crowd.  In the scuffle, at least 16 rounds of ammunition were fired: seven birdshot and nine buckshot.

When it was over, fifty people, including two women and two children, had been shot; at least one man bayoneted and another’s jaw nearly broken for speaking up for his fallen brother.

In the confusion and uncertainty of the moment, the remaining, uninjured unionists left the docks Monday afternoon and the Waiʻaleʻale was unloaded without incident. But that night a rally was held at Moʻoheau Park which was attended by a huge crowd.

Reminiscent of the violence unleashed in the West Coast Strike four years earlier, the Hilo shooting closely paralleled the San Francisco police attack of July 5th that had left two strikers slain and a hundred others wounded.

The West Coast event had been called Bloody Thursday; here, they were already calling August 1st Hilo’s Bloody Monday.

The strike was soon settled.

A Grand Jury found: “That evidence is not sufficient to warrant an indictment against any person or group of persons”.  The union subsequently filed a lawsuit for damages, which they lost.

Lots of information and images here are from Hawaii-edu and The Hilo Massacre: Hawaii’s Bloody Monday, August 1st, 1938 (Honolulu: University of Hawaii, Center for Labor Education & Research, 1988.)

© 2022 Hoʻokuleana LLC

by Peter T Young Leave a Comment

Hāmākua

In very ancient times, the lands were not divided and an island was left without divisions such as ahupuaʻa and ʻili, but in the time when the lands became filled with people, the lands were divided, with the proper names for this place and that place so that they could be known.  (Kamakau)
 
Prior to European contact, each of the major islands or independent chiefdoms in the Hawaiian chain comprised a mokupuni (island.) Over the centuries, as the ancient Hawaiian population grew, land use and resource management also evolved.
 
Each island was divided into several moku or districts, of which there are six in the island of Hawaiʻi, and the same number in Oʻahu. There is a district called Kona on the lee side and one called Koʻolau on the windward side of almost every island.  (Alexander)  The moku of Hawaiʻi Island are: Kona, Kohala, Hāmākua, Hilo, Puna and Kaʻū.
 
Initial settlement of the Hawaiian Islands is believed to have occurred along the wetter windward sides of the Islands, along the fertile coastline.    On Hawaiʻi Island, that included Hāmākua.
 
Waipi‘o (“curved water”) is one of several coastal valleys on the north part of the Hāmākua side of the Island of Hawaiʻi. A black sand beach, three-quarters of a mile long, fronts the valley, the longest on the Big Island.
 
For two hundred years or more, Waipiʻo Valley was the Royal Center to many of the rulers on the Island of Hawaiʻi, including Pili lineage rulers – the ancestors of Kamehameha – and continued to play an important role as one of many royal residences until the era of Kamehameha.  (UH DURP)
 
Royal Centers were where the aliʻi resided; aliʻi 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.
 
In 1872, Isabella Bird traveled by horseback along the Hāmākua coast from Onomea to the Waipiʻo Valley and described the landscape she travelled through. The journey was over very rough and steep trails and took five days.  Bird noted, “this is the most severe road on horses on Hawaiʻi, and it takes a really good animal to come to Waipiʻo and go back to Hilo.”
 
The Isabella Bird description that follows helps give a perspective of what Hāmākua was like about 150-years ago:
 
“The unique beauty of this coast is what is called gulches – narrow, deep ravines or gorges, from one hundred to two thousand feet in depth, each with a series of cascades from ten to eight hundred feet in height.”
 
“I dislike reducing their glories to the baldness of figures, but the depth of these clefts cut and worn by the fierce streams fed by the snows of Mauna Kea, and the rains of the forest belt, cannot otherwise be expressed.”
 
“The cascades are most truly beautiful, gleaming white among the dark depths of foliage far away, and falling into deep limpid basins, festooned and overhung with the richest and greenest vegetation of this prolific climate, from the huge-leaved banana and shining breadfruit to the most feathery of ferns.”
 
“Each gulch opens on a velvet lawn close to the sea, and most of them have space for a few grass houses, with cocoanut trees, bananas and kalo patches. There are sixty-nine of these extraordinary chasms within a distance of thirty miles!”
 
“We had a perfect day until the middle of the afternoon.  The dimpling Pacific was never more than a mile from us as we kept the narrow track in the long green grass, and on our left the blunt, snow-patched peaks of Mauna Kea rose from the girdle of forest, looking so delusively near that I fancied a two hours climb would take us to his lofty summit.”
 
“The track for twenty-six miles is just in and out of gulches, from one hundred to eight hundred feet in depth, all opening on the sea, which sweeps into them in three booming rollers. The candlenut or kukui tree, which on the whole predominates, has leaves of a rich, deep green when mature, which contrast beautifully with the flaky, silvery look of the younger foliage.”
 
“Some of the shallower gulches are filled exclusively with this tree, which in growing up to the light to within one hundred feet of the top, presents a mass and density of leafage quite unique, giving the gulch the appearance as if billows of green had rolled in and solidified there.”
 
“The descent into the gulches is always solemn. You canter along a bright breezy upland, and are suddenly arrested by a precipice, and from the depths of a forest-draped abyss a low plash or murmur arises, or a deep bass sound, significant of water which must be crossed, and one reluctantly leaves the upper air to plunge into heavy shadow, and each experience increases one’s apprehensions concerning the next.”
 
“It is wonderful that people should have thought of crossing these gulches on anything with four legs, formerly, that is, within the last thirty years, the precipices could only be ascended by climbing with the utmost care, and descended by being lowered with ropes from crag to crag, and from tree to tree, when hanging on by the hands became impracticable to even the most experienced mountaineer.”
 
“In this last fashion Mr. Coan and Mr. Lyons (missionaries from Hilo and Waimea) were let down to preach the gospel to the people of the then populous valleys. But within recent years, narrow tracks, allowing one horse to pass another, have been cut along the sides of these precipices, without any windings to make them easier, and only deviating enough from the perpendicular to allow of their descent by the sure-footed native-born animals.”
 
“All the gulches for the first twenty-four miles contain running water. The great Hakalau gulch which we crossed early yesterday, has a river with a smooth bed as wide as the Thames at Eton. Some have only small quiet streams, which pass gently through ferny grottoes.”
 
“The path by which we descended looked a mere thread on the side of the precipice. I don’t know what the word beetling means, but if it means anything bad, I will certainly apply it to that pali.”  (Byrd)
 
In more modern times, sugar defined the landscape.  Production started with initial smaller plantations that later merged into larger facilities.
 
The Hāmākua Mill Company was first established in 1877 by Theo Davies and his partner Charles Notley, Sr.  In 1878, the first sugarcane was planted at the plantation and Hilo Iron Works was hired to build a mill. The mill was located at Paʻauilo.
 
By 1910, it had 4,800-acres planted in sugarcane and employed more than 600 people. The company ran three locomotives on nine miles of light gauge rail. There was a warehouse and landing below the cliff at Koholālole where ships were loaded by crane.
 
In 1914, the Kūkaʻiau Mill Company became a part of the Hāmākua Mill Company. In 1917, the Kūkaʻiau mill was sold and moved to Formosa (Taiwan.)
 
In 1917, the Hāmākua Mill Company was renamed the Hāmākua Sugar Company. The Kaiwiki Sugar Company was merged with the Theo H Davies Company-owned Laupāhoehoe Sugar Company on May 1, 1956 and operations were merged with the latter beginning January 3. 1957.
 
In 1978, the Hāmākua Sugar Company, Honokaʻa Sugar Company and the Laupāhoehoe Sugar Company were merged to form the Davies Hāmākua Sugar Company. 
 
In 1984 the Davies Hāmākua Sugar Company was bought by Francis Morgan and renamed the Hāmākua Sugar Company (1984-1994). The Hāmākua Sugar Company operated until October of 1994, and its closing marked the end of the sugar industry at Hāmākua, as well as the Island of Hawaiʻi.
 

by Peter T Young 1 Comment

Honuʻapo

Honuʻapo is literally translated as “caught turtle” (Pukui,) but others suggest Honuʻapo was originally Honua‘apo, meaning “embraced land”, or land embraced by a kapu. “Honua‘apo” has its origin with a cave that was a place of refuge and was therefore kapu.  (Haun)

When Captain James Cook traveled this part of the Island in January 1799, King, who accompanied Cook on the voyage, wrote:
“It is not only the worst part of the Island but as barren waste looking a country as can be conceived to exist…”

“… we could discern black streaks coming from the Mountain even down to the seaside… horrid and dismal as this part of the Island appears, yet there are many villages interspersed, and it struck as being more populous than the part of Opoona (Puna) which joins Koa (Kaʻū.) There are houses built even on the ruins (lava flows) we have described.”

In July 1823, Protestant missionary Reverend William Ellis visited Kaʻū and said this of Honuʻapo:  “From the manner in which we were received at Honuʻapo, we should not think this village had been often visited by foreigners…”

“… for on our descending from the high land to the lava on which the town stands, the natives came running out to meet us from all quarters, and soon gathered so thickly around us, that we found it difficult to proceed…”

“We passed through the town to the residence of the head man, situated on the farthest point towards the sea. He invited us to his house, procured us water to wash our feet with, and immediately sent to an adjacent pond for some fish for our supper.”

“While that was preparing, the people assembled in crowds around the house, and a little before sun-set Mr. Thurston preached to them in the front yard. Upwards of 200 were present…”

Soon after Ellis’s visit to Honuʻapo there was an influx of Westerners. The ever-growing population of Westerners throughout Hawai‘i forced socioeconomic and demographic changes.  (Rechtman)

At the time of the Māhele (1848,) Honuʻapo ahupuaʻa (totaling 2,200 acres) was awarded as Konohiki Land to William Charles Lunalilo.

In 1868, a series of earthquakes were felt and lava began flowing on the slopes of Mauna Loa. These initial eruptions “destroyed a large stone church at Kahuku, and also all the stone dwelling houses in that place, including the houses….at the foot of the mountain”.

Then on April 4th an even larger eruption occurred. Fredrick S Lyman, who witnessed the eruption first hand, wrote: “Soon after four o’clock p.m. on Thursday we experienced a most fearful earthquake. First the earth swayed to and fro from north to south, then from east to west, then round and round, up and down, and finally in every imaginable direction, for several minutes, everything crashing around, and the trees thrashing as if torn by a hurricane, and there was a sound as of a mighty rushing wind.”

“It was impossible to stand: we had to sit on the ground, bracing with hands and feet to keep from being rolled over…we saw…an immense torrent of molten lava, which rushed across the plain below…swallowing everything in its way;–trees, houses, cattle, horses, goats, and men, all overwhelmed in an instant. This devouring current passed over a distance of about three miles in as many minutes, and then ceased.”

Within minutes of the initial quake, the ocean rose up and a tsunami pounded the coast, washing inland in some locations as far as 150 yards. It was recorded that the wave destroyed 108 houses in Ka‘ū and drowned forty-six people.

The tsunami devastated coastal villages and forced people to move inland to towns such as Nāʻālehu and Pāhala. Lyman wrote:  “The villages on the shore were swept away by the great wave that rushed upon the land immediately after the earthquake. The eruption of earth destroyed thirty-one lives, but the waves swallowed a great number.”  (Lyman; Journal of Science, 1868)

The coastal trail (alaloa) that Ellis walked was later modified to accommodate horse and cart as foreign population into the area increased. The trail maintained its original alignment at least through Nīnole and Punaluʻu. The 1868 earthquake and tsunami devastated the Kaʻū coastline and washed out much of the trail.

The trail was then straightened, realigned and widened, and took a mauka course and eventually became the Government Road and was the most direct means to reach villages and commerce.

With the treaty of Reciprocity and growing demand for Hawaiʻi sugar, there was a rise of sugar plantations throughout Kaʻū, including Honuʻapo; mills were built in Pāhala (1868,) Hīlea (1878) and Honuʻapo (1881.)

The sugar industry quickly set down roots in Honuʻapo and erected a sugar mill, a large sugar warehouse and various out buildings. All of these developed areas were connected with a small gauge railroad network.

Sugar from the Pāhala sugar mill was originally transported to Punaluʻu wharf for shipping. After the dredging of Honuʻapo Bay in the 1870s and construction of the landing at Honuʻapo by 1883, most of the sugar in Kaʻū was shipped out of Honuʻapo.

Honuʻapo wharf served the communities of Waiʻōhinu, Nāʻālehu, Hīlea and Honuʻapo. Punaluʻu harbor served the sugar plantation at Pāhala, as well as the communities of Nīnole and Punaluʻu.

First, government ships then private interests provided inter and intra-island transportation.  Competitors Wilder Steamship Co (1872) and Inter-Island Steam Navigation Co (1883) ran different routes, rather than engage in head to head competition.

On Hawaiʻi Island, Mahukona, Kawaihae and Hilo were the Island’s major ports; Inter-Island served Kona ports.  From Kailua, the steamer went south stopping at the Kona ports of Nāpoʻopoʻo, Hoʻokena, Hoʻopuloa, rounding South Point, touching at Honuʻapo and finally arriving at Punaluʻu, the terminus of the route.  (From Punaluʻu, a 5-mile railroad took passengers to Pāhala, then coaches hauled the visitors to the volcano to site see.)

By 1890, Honuʻapo and Hīlea plantations became the property of Hutchinson Sugar Company, while Pāhala was owned by Hawaiian Agriculture.   The mill at Hīlea was gone by 1907.

The concrete pier still visible at Honuʻapo Bay was constructed in 1910. The harbor at Honuʻapo continued operations until 1942. After that, sugar was trucked to Hilo for off-island shipment.

In 1928, the plantation camps of the Hutchinson Sugar Plantation were torn down and the residents were moved to Nā‘ālehu.)  The Honuʻapo mill was shut down in 1973 and sugar plantation activities in Kaʻū were then centered at the Pāhala plantation; in 1996, the Pāhala plantation ceased operation marking the end of the sugar plantation era in Kaʻū.  (Lots of information here from Rechtman and Haun.)

When I was at DLNR, we partnered with the community, County, NOAA (CELCP) and Trust for Public Land to purchase and preserve the historic and scenic Honuʻapo Estuary and coastal area along the Kaʻū coast adjoining Whittington Beach Park.

© 2022 Hoʻokuleana LLC

by Peter T Young Leave a Comment

Ke Ana O Ke Kiʻi

The ancient Hawaiian religion, kapu, was an oppressive system of prohibitions. The law of kapu was extended to every act in life, and it even followed the believer beyond the grave.  (Bishop Museum)

Heiau (temples) were so numerous in the thickly settled country near the shore that from the walls of one the next was plainly to be seen. Ellis (1823) tells us that from Kailua to Kealakekua on Hawaiʻi there was at least one heiau to every half-mile along the trail.  (Brigham)

While Kū, Kāne, Lono and Kanaloa were the great gods, almost every man had his private deity, while his wives had others. There was Laka (hula dancers,) Kuʻula (fishermen,) Hina (the wives,) Laʻamaomao (the winds) and so on that were worshipped.

Anything connected with the gods and their worship was considered sacred, such as idols, heiau and priests.  Because chiefs were believed to be descendants of the gods, many kapu related to chiefs and their personal possessions.

The features of their religion were embodied in idols which were of every variety imaginable, from hideous and deformed sculptures of wood, to the utmost perfection of their art.  (Jarves)

Idols were made of different materials; some of the wooden idols were carved from the ʻōhia tree.  In cutting the haku ʻōhia, as the idol was first called, many prayers were uttered and tedious ceremonies lasted days or even weeks if the omens were unpropitious.

In the making of an idol, a suitable ʻōhia tree had previously been selected, one that had no decay about it, because a perfect tree was required for the making of the haku-ʻōhia idol; and when they had reached the woods, before they felled the tree, the kahuna haku ʻōhia approached the tree by one route, and the man who was to cut the tree by another; and thus they stood on opposite sides of the tree.  (Malo)

This intricate system that supported Hawai‘i’s social and political structure directed every activity of Hawaiian life, from birth through death, until its overthrow by King Kamehameha II (Liholiho).

Shortly after the death of Kamehameha I in 1819, King Kamehameha II (Liholiho) declared an end to the kapu system.  In a dramatic and highly symbolic event, Kamehameha II ate and drank with women, thereby breaking the important eating kapu.

When the meal was over, Liholiho issued orders to destroy the heiau and burn the idols, and this was done from one end of the kingdom to the other.  (Kuykendall)

This changed the course of the civilization and ended the kapu system, effectively weakened belief in the power of the gods and the inevitability of divine punishment for those who opposed them.

The end of the kapu system by Liholiho (Kamehameha II) happened before the arrival of the missionaries; it made way for the transformation to Christianity and westernization.

Later, in 1831, Kaʻahumanu visited all of the islands to encourage the people to learn to read and write; she also pronounced certain laws orally about which she wished to instruct the people, including “Worshiping of idols such as sticks, stones, sharks, dead bones, ancient gods, and all untrue gods is prohibited. There is one God alone, Jehovah. He is the God to worship.”  (Kamakau)

However, not all agreed.  There were a large number who refused to cast aside their old practices; and many idols, instead of being burned, were merely hidden from sight. Even among those who outwardly conformed to the new order were many who secretly clung to their idols; the old gods of Hawaiʻi had their devotees for a long time after 1819.  (Kuykendall)

In part, this was evidenced in 2005, when a North Kona lava tube containing more than 30 kiʻi (Hawaiian religious images) were discovered during the construction at what was then known as “The Shores of Kohanaiki.”  Some believe the cave served as storage or a hiding place. Some have also suggested that it might have been a secret place of worship.

The discovery is regarded as especially significant because there were no human remains found with the objects, leading many to believe that they were hidden away after the abolishment of the ‘ai kapu system in 1819.  (OHA)

An initial chamber about 12-feet high and 60-feet long leads to a second, smaller chamber containing the wooden images and stone uprights.  “(A)side from the initial puncture point in the ceiling, the cave interior appears to be structurally sound and does not present a threat of collapsing at this time.”

“About three-dozen of the wooden images are made from limbs of varying dimensions, carved with slits for eyes and a mouth. They were left in this natural state with no other carved or stylistic features.”

“They are all similar and may have been carved by the same person or personages who were schooled under the same priestly order. A few of the kiʻi retain the ‘Y’ shaped fork created by the outgrowth of two branches, with eyes and mouth carved below the split.”  (OHA)

This isn’t the first such find.

The Pacific Commercial Advertiser reported (September 23, 1876,) “Recently some of the employees of Dr Trousseau in North Kona Hawaiʻi discovered a lot of wooden idols of the olden time, in a cave on the mountain.  They were in a good state of preservation and had doubtless been undisturbed in their hiding place since the time when they were deposited there to escape the general destruction of idols by order of Kaahumanu”.

This earlier discovery on the side of Hualālai was the first reported discovery of such a large clutch of images, under circumstances suggesting either the survival of a secret cult, or a shrine predating the abrogation of the traditional religion.  (Rose)

All were carved from ʻōhia logs; the bark was removed and both ends were roughly hacked to blunt points.  Although some individuality was in each carving, several similarities stand out: wide grooves and shallow cuts to delineate circular eyes and mouths.

King Kalākaua acquired the great majority of the images from the Mt Hualālai cave; it is not clear whether he actually visited the cave.  Despite, or perhaps because of, their relative simplicity, they share some claim to be numbered among the most unusual of all Hawaiian carvings.  (Rose)  Of the total 26 or so post images taken from the Mt Hualālai cave, 12 are preserved in three museums in Europe and the US.

The two finds noted here, although both in North Kona, were in significantly different areas: Kohanaiki near the shoreline (that cave with all the kiʻi has been sealed in 2006) and the other is way up the side of Hualālai (all of the contents of that cave were removed by 1885.)  Some have labeled these caves as “Ke Ana O Ke Kiʻi” (The Cave of Images.)

© 2022 Hoʻokuleana LLC