Images of Old Hawaiʻi

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Wai O Keanalele

“Wai o ke ola! Wai, waiwai nui! Wai, nā mea a pau, ka wai, waiwai no kēlā!”  (Water is life! Water is of great value! Water, the water is that which is of value for all things!) (Joe Rosa; Maly)

Water was so valuable to Hawaiians that they used the word “wai” to indicate wealth. Thus, to signify abundance and prosperity, Hawaiians would say waiwai.

“Kekaha wai ‘ole na Kona” (“waterless Kekaha of the Kona district”) speaks of Kekaha, the portion of North Kona extending north of Kailua Bay from Honokōhau to ʻAnaehoʻomalu.  It is described as “a dry, sun-baked land.”)

Kamakau notes during the 1770s, “Kekaha and the lands of that section” were held by descendants of the Nahulu line, Kameʻeiamoku (living at Kaʻūpūlehu) and Kamanawa (at Kīholo,) the twin half-brothers of Keʻeaumoku, the Hawai‘i island chief.

It is the home of Kamanawa, at Kīholo, and its fresh water resources that we look at today.

Situated within the ahupuaʻa of Puʻuwaʻawaʻa, this area has ancient to relatively recent (1801 Hualālai eruption and the 1859 Pu‘u Anahulu eruption.)

Kīholo (lit. the Fishhook) refers to the legend which describes how in 1859 the goddess Pele, hungry for the ‘awa and mullet, or ʻanae, which grew there in the great fishpond constructed by Kamehameha I, sent down a destructive lava flow, grasping at the fish she desired.  (DLNR)

This place name 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)

While only a handful of houses are here today, in ancient times, there was a village that with many more that called Kiholo home.

“This village exhibits another monument of the genius of Tamehameha (Kamehameha I.) 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, 1823)

Where it was feasible, sometimes in small embayments, and other times directly on the coastal reefs, Hawaiians built walled ponds (loko kuapā) by building a stone wall, either in a large semicircle – from the land out onto the reef and, circling around, back again to the land—or to connect the headlands of a bay, they enclosed portions of the coastal waters, often covering many acres.

These ponds provided sanctuaries for many types of herbivorous fish. One or more sluice gates (mākāhā) built into the wall of a pond allowed clean, nutritious ocean water and very young fish to enter the pond. This was the type of fishpond that was reported to have been built at Kīholo by early visitors to the area.  (Kelly)

While Ellis credits Kamehameha with building Ka Loko o Kīholo (The Pond of Kīholo,) it is more likely that the fishpond was built in the fifteenth to the early part of the seventh centuries and that Kamehameha later repaired and rebuilt it.  (Kelly)

It was in operation well after that.  “Took the road from Kapalaoa to Kailua on foot. Passed the great fish pond at Kīholo, one of the artificial wonders of Hawaiʻi; 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.”  (Lorenzo Lyons, August, 8, 1843; Maly)

Fishing and fish from the pond provided much of the food for the villagers.  In addition, due to the limited rainfall and no surface streams, they also planted sweet potatoes, at least seasonally (probably just before the winter rains were expected, whatever soil was available was piled in heaps and nourished with leaves and other vegetable matter.)  (Kelly)

Kīholo and other ponds (ie Pā‘aiea (once where the Kona Airport is situated)) 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, Moloka‘i and O‘ahu in 1794 and 1795. (Kelly)

“The natives of this district (also produced) large quantities of salt, by evaporating sea water. We saw a number of their pans, in the disposition of which they display great ingenuity. They have generally one large pond near the sea, into which the water flows by a channel cut through the rocks, or is carried thither by the natives in large calabashes.”  (Ellis, 1823)

“After remaining there some time, it is conducted into a number of smaller pans about six or eight inches in depth, which are made with great care, and frequently lined with large evergreen leaves, in order to prevent absorption. Along the narrow banks or partitions between the different pans, we saw a number of large evergreen leaves placed.”

“They were tied up at each end, so as to resemble a shallow dish, and filled with sea water, in which the crystals of salt were abundant. … it has ever been an essential article with the Sandwich Islanders, who eat it very freely with their food, and use large quantities in preserving their fish.”  (Ellis, 1823)

“Salt was one of the necessaries and was a condiment used with fish and meat, also as a relish with fresh food. Salt was manufactured only in certain places. The women brought sea water in calabashes or conducted it in ditches to natural holes, hollows, and shallow ponds (kaheka) on the sea coast, where it soon became strong brine from evaporation. Thence it was transferred to another hollow, or shallow vat, where crystallization into salt was completed.”  (Malo)

The 1850s saw several outbreaks of lava from Mauna Loa: in August 1851; in February 1852 (it came within a few hundred yards of Hilo;) and in August 1855, when it flowed for 16-months.

Then, in 1859, activity shifted to the northwestern side of the mountain. A flow started on January 23rd at an elevation of 10,500 feet; it came down to the sea on the northwest coast in two branches, at a point just north of Kīholo. On January 31st the stream had reached the sea, more than thirty-three miles in a direct line from its source – the first eruption in historic times from a high altitude to accomplish the extraordinary feat.  (Bryan, 1915)

The 1859 flow basically destroyed Kīholo and transformed it from a former residence of chiefs to a sparsely populated fishing village.  In the early 20th century, Kīholo became the port for Puʻuwaʻawaʻa Ranch, some 10 miles inland near Puʻuanahulu. Cattle were shipped from Kīholo to Honolulu until 1958. The construction of Queen Kaʻahumanu Highway in 1975 ended Kīholo’s former isolation.  (Kona Historical Society)

What about the water?

Today, evidence remains of the fresh groundwater flow through subterranean lava tubes and chambers out into the bay.   There is a series of caves in Puʻuwaʻawaʻa that was formed from lava tubes. The ceilings of lava tubes often collapsed in some places and were left intact in others, forming caves with relatively easy access through the collapsed areas.

Such caves were used for shelters by Hawaiians, perhaps during the summer months when they came to gather salt or to fish. The place name Keanalele (the discontinuous cave) is descriptive of caves found just inland of the coast in the ahupua‘a of Pu‘uwa‘awa‘a between Kīholo and Luahinewai (more on this in another post.)

Some of the caves contain fresh or brackish water, particularly those located toward the makai (seaward) end of the cave series. Caves that contained water were precious to the inhabitants of the area, even if the water in them was slightly brackish.  (Kelly)  One of these is identified as Wai O Keanalele, with three feet of almost fresh water..

On January 25, 2002 the Board of Land and Natural Resources transferred responsibility for State-managed lands within the ahupua‘a of Pu‘uwa‘awa‘a and Pu‘u Anahulu from its Land Division to the Divisions of Forestry and Wildlife (DOFAW) and State Parks.

The portion that was made the responsibility of the Division of State Parks was designated the Kīholo State Park Reserve.  The Kīholo State Park Reserve is comprised of 4,362 acres and includes an 8-mile long wild coastline along the Kona Coast of the Island of Hawai‘i (bounded by Queen Kaʻahumanu Highway on the east, the Pu‘uwa‘awa‘a/Kaʻupulehu district boundary on the south, the shoreline on the west and the Pu‘u Anahulu/ʻAnaehoʻomalu ahupua‘a boundary on the north.)

The image shows the Kīholo water cave of Wai O Keanalele (Moore.)  In addition, I have added others similar images in a folder of like name in the Photos section on my Facebook and Google+ pages.

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Keaweaheulu

After a struggle of more than ten years, in 1791, Kamehameha succeeded in securing control over that island of Hawaiʻi (and later, the entire Hawaiian Islands chain.)

In getting there, he appointed Keʻeaumoku, Keaweaheulu, Kameʻeiamoku and Kamanawa to be his secret advisors (hoa kuka malu) and counselors (hoaʻahaʻolelo) in ruling the island. They alone were consulted about what would be for the good or the ill of the country.  (Kamakau)

Keaweaheulu Kaluaʻapana was a Hawaiian high chief and maternal great-grandfather of King Kalākaua and Queen Liliʻuokalani. He was among Kamehameha I’s council of chiefs and was one of the “Kona Uncles.”  His father was the High Chief Heulu. He belonged to the ʻI, Mahikukulu and the Mahiʻololi families.  (Kamakau)

Late in 1790, Kamehameha sent an emissary to the famous kahuna (priest) Kapoukahi, to determine how Kamehameha could conquer all of the island of Hawaiʻi.  Kapoukahi prophesized that war would end if Kamehameha constructed a heiau dedicated to the war god Kū at Puʻukoholā.  (This was at about the same time that George Washington was serving as the US’s first president (1790.))

With Puʻukohola was completed in 1791, but, pending its formal consecration, Keaweaheulu and Kamanawa were dispatched to Kaʻū under a flag of truce, to invite Keōua to visit Kamehameha, with the view of arranging terms of peace.  (Kalākaua)

Kamehameha gave the order: “Go to Keōua Kuʻahuʻula and tell him that great is my desire to make friends (ike.) You are the best one to bear the message, for you are related to his mother, and he will heed your words sooner than anything I could say to him.”  (Pratt)

By the time Keōua’s canoes arrived at Kawaihae, it was clear that Keōua expected Kamehameha’s warriors would try to kill him and all his supporters travelling with him in his canoe (“the wind clouds are gathering in the heavens for a storm.”

Just as Keōua was stepping from the canoe onto the beach at Kawaihae, Keʻeaumoku and other chiefs of Kamehameha’s forces attacked and killed Keōua.

With Keōua dead, and his supporters captured or slain, Kamehameha became King of Hawaiʻi Island, an event that according to prophecy eventually led to the conquest and consolidation of the islands under the rule of Kamehameha I.

Keaweaheulu was at Kaʻawaloa at the time of Cook’s death; he assisted Kamehameha in his battles with Kiwalaʻo and Keōua on Hawaiʻi; he was at ʻIao in the Battle of Kepaniwai; he was at Molokaʻi when Kalola died and her granddaughter, Keōpūolani (Queen mother to Liholiho and Kauikeaouli) was given to Kamehameha.

Following the victories, Kamehameha made his Kona Uncles his governors (kuhina) and gave them large tracts of land from Hawaiʻi to Oʻahu in payment for their services; Kamehameha himself had no power to recover these lands. Keaweaheulu estates were the lands of Kapalilua, Kaʻawaloa and Kealakekua (South Kona.) (Kamakau)

Keaweaheulu was married to Ululani, one of the most renowned women of her day, being a chiefess of the Maui line and the outstanding poet of her generation.  She bore him two children who were to become equally famous.

They were Naihe, an accomplished Orator and athlete of Kona, and Keohohiwa.  It was through Keohohiwa that another legacy was founded in the Islands.

“My great-grandfather, Keawe-a-Heulu, the founder of the dynasty of the Kamehamehas, and Keōua (nui,) father of Kamehameha I, were own cousins (he was also brother of Mrs. Bishop’s ancestress, Hakau), and my great-grandaunt was the celebrated Queen Kapiʻolani, one of the first converts to Christianity.”  (Liliʻuokalani)

“(Kapiʻolani) plucked the sacred berries from the borders of the volcano, descended to the boiling lava, and there, while singing Christian hymns, threw them into the lake of fire. This was the act which broke forever the power of Pele, the fire-goddess, over the hearts of her people.”  (Liliʻuokalani)

Since King Lunalilo did not nominate his successor, on his death an election of his successor was made by the legislature – Kalākaua became King by a count of 39 – 6 (over Queen Emma.)

“The contest for the succession which resulted in the elevation of my family – the Keawe-a-Heulu line – to royal honors is of course a matter of history.”  (Liliʻuokalani)

“The direct line of the “Kamehamehas” having become extinct, it was succeeded by the “Keawe-a-Heulu” line, its founder having been first cousin to the father of Kamehameha I.”  (Liliʻuokalani)

Kalākaua reigned from February 12, 1874 to January 20, 1891; his sister, Liliʻuokalani, reigned from January 29, 1891 to January 17, 1893.

Later, following the death of Liliʻuokalani, some lamented:
“Auwe, auwe, ua make kuu Aliʻi. Aole e hoi hou mai.”
(Alas, alas, dead is my chief. And no more will return.)

“Auwe, auwe, ua make kuu Aliʻi.”
(Alas, alas, gone is our chief, and now is the name no more.) (Hart)

The image shows genealogy for Keaweaheulu – to Kalākaua and Liliʻuokalani.

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Poʻolua

Poʻolua is literally broken down as Poʻo (head) and lua (two) and refers to a child who has two fathers (the child is sired by other than the husband, but he is accepted by both the husband and the sire.)

A child said to be poʻolua, “that is, a child of two fathers, was considered a great honor by chiefs of that period.” (Luomala)

Kamehameha has been referred to as poʻolua (shared, two-headed) son of Keōua and Kahekili by his mother Kekuʻiapoiwa.  (VanDyke)

Kamakau references Kamehameha was born at Kokoiki in Kohala.  His father was Keōua, younger brother of Kalaniʻōpuʻu, and his mother was Kekuʻiapoiwa, daughter of Kekela and Haʻae, both of whom belonged to families of chiefs.

Kamakau explains that it was the custom from ancient times among the chiefs of Hawaiʻi for the chief of one island to give a child to the chief of another island. This is the reason why Kahekili has often been called the father of Kamehameha, for chiefs of Hawaii and Maui were closely related.  (Kamakau)

Kamehameha, who had always thought that Chief Keōua of the island of Hawaiʻi was his natural father until a few years after he conquered all the islands but Kauaʻi.  Dibble notes that when Keōua, the father of Kamehameha, died, he commended his son to the care of Kalaniʻōpuʻu, who received him, and treated him as his own child.

Per Kamakau’s account, in 1802, Kamehameha, on hearing that Chief Kameʻeiamoku was dying at Lāhainā, went to him.  Kameʻeiamoku had attended Kamehameha since his boyhood and was one of his four Kona Uncles who had engineered his rise to power and made him king.  Kameʻeiamoku (on his deathbed) said to Kamehameha, “I have something to tell you: Kahekili was your father, you were not Keōua’s son. Here are the tokens that you are the son of Kahekili.”  (Kamakau)

Kamehameha responded, “Strange that you should live all this time and only when dying tell me that I am Kahekili’s son! Had you told me this before, my brothers need not have died; they could have ruled Maui while I ruled Hawaii.”    (Kamakau)

Kameʻeiamoku answered, “That is not a good thought; had they lived there would have been constant warfare between you, but with you alone as ruler the country is at peace.”    (Kamakau)

Kahekili’s age is not accurately known, but as by all native accounts he was the reputed father of Kamehameha I.  (Fornander)

“Kamehameha was the reputed son of Keōua otherwise called Kalanikupuapaikalaninui, a younger half-brother of Kalaniopuʻu, king of Hawaiʻi. It is said, however, that Kamehameha was the real son of Kahekili, king of Maui and that Kahekili gave him the name of his brother which was Kamehameha.”   (Dibble)

Kalākaua notes, “To this record of the tangled relationships of the chiefly families of the group at that period may be added … that Kahekili, the mōʻi of Maui, was the real father of Kamehameha; and in proof of the latter the acts and admissions of Kahekili are cited.”

When Kamehameha prepared an invasion in east Maui, Kahekili sent his younger brother, Alapaʻi, with the following orders: “Go, and bestow our kingdom upon our son; and if he will receive it, well; but if he does not recognize me as his father and will not respect the gift, but insists upon war; then, tell him that both he and his soldiers shall die in their youth, before the going down of the sun.”  (Dibble)

“If, indeed he shall listen to my request, then, say to him, ‘Wait, till the black tapa, shall cover me and my funeral rites shall be performed, then, come and receive his kingdom, without the peril of war,’ – for indeed, he is my son, and from me he received his name Kamehameha after that of my elder brother.” (Dibble)  Receiving the message, Kamehameha delayed his invasion.

Some say that Kekuʻiapoiwa had a liaison with Kahekili (ruler of Maui) and from this union was born Kamehameha.  Though Kahekili was thought to be his biological father, he was raised by his parents (and was considered the son of Kekuʻiapoiwa and Keōua.)

After Kahekili died, Fornander had an interesting perspective related to the relationships of the parties.  Fornander notes, “Kameʻeiamoku and his twin-brother Kamanawa secretly took Kahekili’s body away and hid it in one of the caves at Kaloko in North Kona, Hawaii.”

Kameʻeiamoku and Kamanawa were the children of Kekaulike of Maui, and thus half-brothers of Kahekili.  The twins (Kameʻeiamoku and Kamanawa) were Chiefs from the Kohala and North Kona districts and were uncles of and his counselors in the wars to unite the islands.

This relationship receives further confirmation from the native legends when they relate that, on learning the birth of Kamehameha, Kahekili sent these two sons of his father Kekaulike to Hawaiʻi to be and act as “Kahus” to Kamehameha.  (Fornander)

“In no other way can the otherwise singular fact be explained that two of Kamehameha’s oldest and most prominent and trusted councilor chiefs, during a time of what may be called suspended hostilities, should have repaired from Hawaii to Oahu for the purpose of securing and safely hiding (Huna-kele) the bones of Kamehameha’s political rival; nor the otherwise equally inexplicable fact that they should have been permitted by Kalanikūpule, Kahekili’s son and successor, to carry their design into effect.”  (Fornander)

Under the social system of the old regime, and of time-hallowed custom, Kamehameha would have had no power to prevent those chiefs from executing their pious errand, and Kalanikūpule would have had no motive to mistrust their honesty when resigning to them his father’s remains; and a breach of trust on their part would have consigned them to an infamy of which Hawaiian history had no precedent, and so deep, that the Hawaiian language would not have had a word detestable enough wherewith to express it.  (Fornander)

“He was the reputed and accepted son of Keōua, the half-brother of Kalaniʻōpuʻu, although it was believed by many that his real father was Kahekili, mōʻi of Maui. But, however this may have been, he was of royal blood, and was destined to become not only the king of Hawaiʻi, but the conqueror and sovereign of the group. This chief was Kamehameha.”  (Kalākaua)

Kamehameha, through the assistance of the Kona “Uncles” (Keʻeaumoku, Keaweaheulu, Kameʻeiamoku & Kamanawa (the latter two ended up on the Island’s coat of arms;)) succeeded, after a struggle of more than ten years, in securing to himself the supreme authority over that island (and later, the entire Hawaiian Islands chain.)

The image shows Kamehameha (drawn by Choris in 1816.)  In addition, I have added other related images in a folder of like name in the Photos section on my Facebook and Google+ pages.

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The Prince-Slayer and Kingmaker

Keʻeaumoku Pāpaʻiaheahe (c. 1736-1804) was married to Namahanaʻi Kaleleokalani; they had several children, Kaʻahumanu (favorite wife of Kamehameha,) Kalākua Kaheiheimālie (wife of Kamehameha, later known as Hoapili Wahine,) Kahekili Keʻeaumoku II (Governor Cox of Maui,) Kuakini (John Adams Kuakini, Governor of Hawaiʻi and Oʻahu) and Namahana Piʻia (wife of Kamehameha.)  (kekoolani)

Before the conquest of Kamehameha, the several islands were ruled by independent kings, who were frequently at war with each other, but more often with their own subjects. As one chief acquired sufficient strength, he disputed the title of the reigning prince. If successful, his chance of permanent power was quite as precarious as that of his predecessor. In some instances the title established by force of arms remained in the same family for several generations, disturbed, however, by frequent rebellions … war being a chief occupation …”  (Jarves)

At the period of Captain Cook’s arrival (1778-1779), the Hawaiian Islands were divided into four kingdoms: (1) the island of Hawaiʻi under the rule of Kalaniʻōpuʻu, who also had possession of the Hāna district of east Maui; (2) Maui (except the Hāna district,) Molokaʻi, Lānaʻi and Kahoʻolawe, ruled by Kahekili; (3) Oʻahu, under the rule of Kahahana; and at (4) Kauaʻi and Niʻihau, Kamakahelei was ruler.

Keʻeaumoku became a staunch supporter and one of the great chiefs of the Kona district and the first among the war leaders of Kamehameha.

Following Kalaniʻōpuʻu’s death in 1782, the kingship was inherited by his son Kīwalaʻō; Kamehameha (Kīwalaʻō’s cousin) was given guardianship of the Hawaiian god of war, Kūkaʻilimoku.)

Dissatisfied with subsequent redistricting of the lands by district chiefs, civil war ensued between Kīwalaʻō’s forces and the various chiefs under the leadership of Kamehameha.

In the first major skirmish, Keʻeaumoku distinguished himself in the battle of Mokuʻōhai (a fight between Kamehameha and Kiwalaʻo in July, 1782 at Keʻei, south of Kealakekua Bay on the Island of Hawaiʻi.)

An ʻōlelo noʻeau notes, “Ka aku la kaʻu lāʻau i ka ʻaʻama kua lenalena.” (“My spear pierced the yellow-shelled crab.”) – a boast of a warrior who in the battle speared Keʻeaumoku (through his ʻahuʻula (cloak) – who survived.)

Keʻeaumoku killed Kiwalaʻo in a hand-to-hand combat; however, Keʻeaumoku’s mamo ʻahuʻula (feather cape – primarily of yellow feathers, named “Eheukani”) was bloodstained in that fight.

With the death of Kiwalaʻo, the victory made Kamehameha chief of the districts of Kona, Kohala and Hāmākua, while Keōua, the brother of Kiwalaʻo, held possession of Kaʻū and Puna, and Keawemauhili declared himself independent of both in Hilo.  (Kalākaua)

From the first of Kamehameha’s battles Keʻeaumoku had not doubted the triumph of that chief over all adversaries in the end, and eagerly grasped at every circumstance calculated to strengthen the conviction. So believing, his way seemed to be clear.  (Kalākaua)

Keʻeaumoku never doubted the success of Kamehameha, and once, when Kamehameha was discomforted, Keʻeaumoku smiled as he said to his chief: “Thus far you have only skirmished with your enemies; you will win when you fight battles!”  (Kalākaua)

The remaining portion of Hāmākua, the district of Hilo, and a part of Puna, acknowledged Keawemauhili as their Moi; while the lower part of Puna and the district of Kaʻū, was under Keōua.  (Fornander)

Kamehameha, through the assistance of the Kona “Uncles” (Keʻeaumoku, Keaweaheulu, Kameʻeiamoku & Kamanawa (the latter two ended up on the Island’s coat of arms;)) succeeded, after a struggle of more than ten years, in securing to himself the supreme authority over that island.

A later battle at ʻIao saw the Maui troops completely annihilated by Kamehameha’s forces, and it is said that the corpses of the slain were so many as to choke up the waters of the stream of lao, and that hence one of the names of this battle was “Kepaniwai” (the damming of the waters).  (Fornander)

Then, a final battle of Kamehameha’s conquest took place on Oʻahu.  Kamehameha landed his fleet and disembarked his army on Oʻahu, extending from Waiʻalae to Waikīkī … he marched up the Nuʻuanu valley, where Kalanikūpule had posted his forces.  (Fornander)

In 1804, Kamehameha was preparing to invade Kauaʻi – with the goal of uniting the Islands under single control.  However, prior to the invasion, maʻi ‘ōkuʻu (believed to be cholera) struck the islands.  It affected Kamehameha and his planned invasion of Kauaʻi.

Keʻeaumoku, the slayer of princes and maker of kings, died peacefully as governor of the windward islands.  (Kalākaua)  It is believed maʻi ‘ōkuʻu was the cause of death of Keʻeaumoku, on March 21, 1804.

In the face of the threat of a further invasion, in 1810, at Pākākā on Oʻahu, negotiations between King Kaumuali‘i and Kamehameha I took place and Kaumualiʻi yielded Kauaʻi to Kamehameha.

The agreement marked the end of war and thoughts of war across the islands.  Although Kaumuali‘i had ceded Kaua‘i and Niʻihau to Kamehameha I, he generally maintained de facto independence and control of the island following his agreement with Kamehameha.

The image shows a drawing of Eheukani, Keʻeaumoku’s ʻahuʻula.  I have added other images to a folder of like name in the Photos section on my Facebook and Google+ pages.

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