Keauhou | Images of Old Hawaiʻi

July 22, 2023 by Peter T Young 1 Comment

Keauhou Heiau Restoration

Kamehameha Investment (formerly acting as a for-profit arm of Kamehameha Schools) restored heiau on its Keauhou Resort area.

As background, formalized worship, offerings and/or sacrifice by chiefs took place in temples, or heiau.

These structures were typically stone-walled enclosures having several houses and open-air temples with terraces, extensive stone platforms, and numerous carved idols in which ruling chiefs paid homage to the major Hawaiian gods.

There were several types of heiau: including agricultural, economy-related, healing or the large sacrificial war temples.

Erecting heiau was the prerogative and responsibility of the Ali‘i, for only they could command the necessary resources to build them, to maintain the priests and to secure the sacrifices that were required for the rituals.

Though temple worship was primarily an affair of the royalty, the whole land depended upon the effectiveness of these rituals.

I don’t mean any disrespect here, and remember we are talking about heiau that are hundreds of years old. Over the years they aged and disassembled. Prior to restoration, to some, they were just a pile of rocks. The restoration has now allowed people to see the heiau as they once were.

Three significant heiau have been restored at Keauhou: Hāpaiali‘i Heiau, Ke‘ekū Heiau and Mākole‘ā Heiau. Using modern-day technology coupled with ancient techniques, restoration of the heiau using the Hawaiian art of uhau humu pōhaku (dry stack masonry) have rebuilt the massive stone platforms.

Hāpaiali‘i Heiau

Information suggests that Hāpaiali‘i Heiau was built by Ma‘a, a kahuna of Maui, who later left for Kaua‘i.

The period of Ma‘a was said to be later than that of Pa‘ao. Carbon dating indicates the heiau was built on a smooth Pāhoehoe lava flow sometime between 1411 and 1465. The heiau was for prayers only.

Ke‘ekū Heiau

Ke‘ekū Heiau is an imposing, heavy-walled enclosure surrounded on the west, north, and east by the ocean at high tide.

Tradition indicates that, after building it, Lonoikamakahiki attacked Kamalalawalu, king of Maui, who had invaded Hawai‘i, and that after defeating Kamalalawalu, Lonoikamakahiki offered him as a sacrifice at Ke‘ekū.

The spirits of his grieving dogs, Kauakahi‘oka‘oka and Kapapako, are said to continue to guard this site. Outside the entrance to the heiau and towards the southwest are a number of petroglyphs on the pāhoehoe. One of them is said to represent Kamalalawalu.

During restoration, it was discovered that the heiau also served as a solar calendar. On the winter solstice, from a spot directly behind the temple’s center stone, the sun sets directly off the southwest corner of the heiau; at the vernal equinox, the sun sets directly along the centerline of the temple and at summer solstice, it sets off the northwest corner.

Mākole‘ā Heiau

Mākole‘ā Heiau (also known as Ke‘ekūpua‘a,) is located 600 feet from the ocean, on the same tidal flat as Hāpaiali‘i Heiau and Ke‘ekū Heiau.

The backwater nearly encircles Ke‘ekū Heiau at high tide does not quite reach Mākole‘ā. Tradition indicates that the heiau had been built (or consecrated) by Lonoikamakahiki and that it was used for prayers in general.

Historic Hawai‘i Foundation awarded Preservation Honor Awards for these efforts.

I applaud Kamehameha Investment for these restorations. While ruins of a heiau are impressive, I really think people today can get a far better appreciation of what heiau are, after they have been restored.

The photo notes the before and after of the restoration of Hāpaiali‘i Heiau (photos primarily from Keauhou Resort.)

(In 2013, Kamehameha Schools began consolidating operations, bringing the day-to-day land management activities of Kamehameha Investment Corporation under the school’s auspices.)

March 17, 2022 by Peter T Young 1 Comment

“The child will not die, he will live.”

A mile south from Kahaluʻu, and five from Kailua, lies the village of Keauhou, once supremely sacred, and a proudest of the royal lands on the big island of Hawaii. (Kelsey and Kekahuna; Maly)

So exceedingly tabu, indeed, was Keauhou, that if even so much as a shadow of a commoner fell toward it from near at hand he would be put to death for his heinous sacrilege! (Kelsey and Kekahuna; Maly)

Therefore, in the morning, when shadows fell seaward, travelers had perforce to swim across the bay from its point of Ha‘ikaua on the north to that of Kaukulaelae on the opposite shore, or vice versa. (Kelsey and Kekahuna; Maly)

In the afternoon, however, when shadows fell inland, passers-by kept at a respectful distance behind the pali of ‘Ahuʻula – Feather Cape or Cloak – that enfolded from the rear the low portion of the village between it and the curve of its splendid white sand beach of former days. (Kelsey and Kekahuna; Maly)

Most tabu of all the tabu chiefesses of Keauhou, in her day, was Keōpūolani, whom Kamehameha the Great made his tabu state wife (wahine kapu). (Kelsey and Kekahuna; Maly)

While she was carrying the child several of the chiefs begged to have the bringing up of the child, but she refused until her kahu, Kaluaikonahale, known as Kuakini, came with the same request. (Kamakau)

She bade him be at her side when the child was born lest someone else get possession of it. He was living this side of Keauhou in North Kona, and Keōpūolani lived on the opposite side. (Kamakau)

On the night of the birth the chiefs gathered about the mother. (Kamakau)

The queen-mother had just bathed in the cold water near the southern extremity of Keauhou’s formerly picturesque white sand beach, and a few steps into the sea, where slowly gushed the now mostly destroyed sea-spring of Kuhalalua. (Kelsey and Kekahuna; Maly)

There, in a shallow seat formed by a hollow in the top of a large rock, the mother had sat as she enjoyed her bath. (Kelsey and Kekahuna; Maly)

Suddenly she was seized with her birth pains. Aided by her attendants she struggled to the near-by shore. There, grasping the trunk of a coconut tree to support and sustain her, she gave birth. (Kelsey and Kekahuna; Maly)

Early in the morning, the child was born but as it appeared to be stillborn, Kuakini did not want to take it. (Kamakau)

Then came Kaikioʻewa from some miles away, close to Kuamoʻo, and brought with him his prophet who said, “The child will not die, he will live.” (Kamakau)

This man, Kamaloʻihi or Kapihe by name, came from the Napua line of kahunas descended from Makuakaumana whose god was Kaʻonohiokala (similar to the child of God). (Kamakau)

The child was well cleaned and laid upon a consecrated place and the seer (kaula) took a fan (peʻahi), fanned the child, prayed, and sprinkled it with water, at the same time reciting a prayer addressed to the child of God, something like that used by the Roman Catholics. (Kamakau)

The child began to move, then to make sounds, and at last it came to life. (Kamakau)

The child was named Kauikeaouli, a name from his ancestors, that being the name of his grandfather, Keōua (Keaoua), the one called Kalanikupuapaikalaninui Kauikeaouli. (Kuokoa Home Rula)

This name puts on high the sacred kapu of Keōua – his chiefly kapu extends above and touches the great heavens, and rests upon the dark clouds. (Kuokoa Home Rula)

So therefore, the importance of the names Keaouli and Keaoua, is the dark, black, thick, esteemed cloud. This cloud is a rain cloud. (Kuokoa Home Rula)

An Orator of the old times said that the name Kauikeaouli is the bank of clouds that Kapihe, the prophet, saw spread high in the heavens when he was called to go to see if the child that Keōpūolani gave birth to was alive or not alive. (Kuokoa Home Rula)

The tale of the birth of Kauikeaouli, born seemingly without a spark of life, but who was destined by the narrowest margin to return to this world from the spirit realm, that he might become the great King Kamehameha III. (Kelsey and Kekahuna; Maly)

His exact birth date is not known; however, a generally accepted date is August 11, 1813. Never-the-less, Kauikeaouli was apparently an admirer of Saint Patrick and chose to celebrate his birthday on March 17. (Kauikeaouli died December 15, 1854 (age of 41.))

Kamehameha_III,_1825

December 20, 2019 by Peter T Young Leave a Comment

Battle of Kuamo‘o

“An extraordinary event marked the period of Liholiho’s rule, in the breaking down of the ancient tabus, the doing away with the power of the kahunas to declare tabus and to offer sacrifices, and the abolition of the tabu which forbade eating with women (ʻAi Noa, or free eating.)” (Kamakau)

“The custom of the tabu upon free eating was kept up because in old days it was believed that the ruler who did not proclaim the tabu had not long to rule….The tabu eating was a fixed law for chiefs and commoners, not because they would die by eating tabu things, but in order to keep a distinction between things permissible to all people and those dedicated to the gods”. (Kamakau)

Following 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.

This changed the course of the Hawaiian civilization and ended the kapu system (and the ancient organized religion), effectively weakened belief in the power of the gods and the inevitability of divine punishment for those who opposed them, and made for the transformation.

Forty years had passed since the death of Captain Cook at Kealakekua Bay, during which time the kapu system was breaking down; social behavior was changing rapidly and western actions clearly were immune to the ancient Hawaiian kapu (tabus).

Kamehameha II sent word to the island districts, and to the other islands, that the numerous heiau and their images of the gods be destroyed.

Kekuaokalani (Liholiho’s cousin) and his wife Manono opposed the abolition of the kapu system and assumed the responsibility of leading those who opposed its abolition. These included priests, some courtiers and the traditional territorial chiefs of the middle rank.

Kekuaokalani demanded that Liholiho withdraw his edict on abolition of the kapu system. Kamehameha II refused.

Keōpūolani (Liholiho’s mother,) ali‘i kapu (sacred chief), confronted Kekuaokalani. She tried to negotiate with him so as to prevent a battle that could end with her son’s losing the kingdom.

The two powerful cousins engaged at the battle of Kuamo‘o. The battle was fought about December 20, 1819 (Emerson, Bishop).

The royal army, led by Kalanimōkū, numbered by nearly fifteen-hundred warriors, some of them bearing firearms. Kekuaokalani had fewer men and even fewer weapons than the king’s better-armed forces.

“Kekuaokalani was killed on the field, and Manono, his brave and faithful wife, fighting by his side, fell dead upon the body of her husband with a musket-ball through her temples.” (Kalākaua)

The Journal of William Ellis (1823): Scene of Battle with Supporters of Idolatry – “After traveling about two miles over this barren waste, we reached where, in the autumn of 1819, the decisive battle was fought between the forces of Rihoriho (Liholiho), the present king, and his cousin, Kekuaokalani, in which the latter was slain, his followers completely overthrown, and the cruel system of idolatry, which he took up arms to support, effectually destroyed.” (Ellis)

“The natives pointed out to us the place where the king’s troops, led on by Karaimoku (Kalanimōkū), were first attacked by the idolatrous party. We saw several small heaps of stones, which our guide informed us were the graves of those who, during the conflict, had fallen there.” (Ellis)

“We were then shewn the spot on which the king’s troops formed a line from the seashore towards the mountains, and drove the opposing party before them to a rising ground, where a stone fence, about breast high, enabled the enemy to defend themselves for some time, but from which they were at length driven by a party of Karaimoku’s (Kalanimōkū) warriors.” (Ellis)

“The small tumuli increased in number as we passed along, until we came to a place called Tuamoo (Kuamo‘o)…” (Ellis)

“Thus died the last great defenders of the Hawaiian gods. They died as nobly as they had lived, and were buried together where they fell on the field of Kuamo‘o.” (Kalākaua)

“Small bodies of religious malcontents were subdued at Waimea and one or two other points, but the hopes and struggles of the priesthood virtually ended with the death of Kekuaokalani.” (Kalākaua)

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August 14, 2019 by Peter T Young Leave a Comment

Hōlua

Certain pastimes were restricted to the chiefs, the most spectacular being hōlua sledding. A track of rock, layered with earth and made slippery with grass, was made for tobogganing on a narrow sled.

Hōlua sledding was the most dangerous sport practiced in Hawai‘i. The rider lies prone on a sled the width of a ski and slides down a chute made of lava rock.

The sled or papa consisted of two narrow and highly polished runners (three inches apart,) from 7- to 18-feet in length, and from two to three inches deep. The papa hōlua (canoe sled) is a reflection of the double-hulled canoe.

The two runners were fastened together by a number of short pieces of woods varying in length from two to five inches, laid horizontally across the runners.

“Coasting down slopes… Sliding on specially constructed sleds was practiced only in Hawaii and New Zealand,” wrote historian Kenneth Emory. “The Maori sled, however, was quite different from the Hawaiian… One of the Hawaiian sleds, to be seen in [the] Bishop Museum, is the only complete ancient sled in existence.”

“The narrowness and the convergence of the runners toward the front should be noticed. Coasting on these sleds was a pastime confined to the chiefs and chieftesses.”

The Reverend Hiram Bingham provides a descriptive account of this sport: “In the presence of the multitude, the player takes in both hands, his long, very narrow and light built sled, made for this purpose alone, the curved ends of the runners being upward and forward, as he holds it, to begin the race.”

“Standing erect, at first, a little back from the head of the prepared slippery path, he runs a few rods to it, to acquire the greatest momentum, carrying his sled, then pitches himself, head foremost, down the declivity, dexterously throwing his body, full length, upon his vehicle, as on a surf board.”

“The sled, keeping its rail or grassway, courses with velocity down the steep, and passes off into the plain, bearing its proud, but prone and headlong rider, who scarcely values his neck more than the prize at stake.”

The primary archaeological feature of Keauhou was its monumental Holua Slide, a stone ramp nearly one mile in length that culminated at He‘eia Bay.

In 1913, H.W. Kinney published a visitor’s guide to the island of Hawai‘i, including descriptions of the land at the time, historical accounts of events, and descriptions of sites and practices that might be observed by the visitor.

At Keauhou, he notes, “Mauka of the village is seen the most famous papa hōlua in the Islands, a wide road-like stretch, which was laid with grass steeped in kukui-nut oil so as to allow the prince and his friends to coast down in their sleighs constructed for the purpose.”

The Keauhou hōlua is one of the largest and best-preserved hōlua course. The remains are about 1290 feet long of the original that was over 4000 feet long. When in use, it was covered in dirt and wet grass to make it slippery.

Contestants reached treacherous speeds on their narrow sleds by adding thatching and mats to make the holua slippery. When the waves were large, crowds would gather on a stone platform at He‘eia Bay to watch as hōlua contestants raced against surfers to a shoreline finish.

A portion of the hōlua is visible on Alii Drive, directly mauka (inland) of the golf clubhouse entrance.

Kekahuna, who mapped and studied the Keauhou Hōlua notes, “The starting point is a narrow platform paved level, succeeded by a slightly declined crosswise platform 36-feet long by 29-feet wide, and is followed by a series of steep descents that gave high speed to the holua sleds.”

“Great care seems to have been exercised in the building of this huge relic of the ancients. Practically the whole slide is constructed of fairly large ‘a‘a rocks, filled in with rocks of medium and small-sized ‘a‘a. The base walls on the north and south vary in height according to the contour of the land. The width of the runway varies considerably.”

“The length of the slide, measured through the middle from the present lower end, is 3,682-feet. It may have extended about 3,000-feet farther, as it is said that in ancient days the now missing lower part extended along the point north of Keauhou Bay nearly to the Protestant open chapel by beautiful He`eia Bay.”

“On completion of their slides the chiefs would have their close attendants (kahus) transport them and their surfboards by canoe to a point about a mile offshore and a little to the north, from where they would ride in He‘eia on the great waves of the noted surf of Kaulu.”

Kauikeauoli, born at Keauhou and later to become ruler of the entire island chain (as Kamehameha III,) was reportedly a great athlete and especially enjoyed hōlua sliding.

As Baker, in the 1916 Hawaiian Annual, wrote, “At Keauhou, on a pretty little bay part way between the other bays, is a well-preserved papa holua, a broad, well-built, undulating toboggan-like slide, built before his reign for Kamehameha III to slide down on sleds, with his friends, over the grass-covered slide made slippery with kukui-nut oil.”

“The slide used to pass out behind the chapel on the north arm of the bay. There the prince and his friends would take surf-boards and return by water to the head of the bay.”

“After the prince had started the sport, others might slide as well. Originally, the slide was over a mile long, about three-quarters of a mile still being in good condition. It is fifty feet wide for the entire distance, and across one it is raised ten feet.”

There are other hōlua in the islands. One, on Kaua‘i, has two slides crossing each other on a pu‘u, northwest of Kōloa; another is a well-preserved 400- to 500-foot long hōlua near Kapua, South Kona.

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Keauhou-Holua_Slide-(KeauhouResort)
Holua_at_Keauhou_Shopping_Village-(KeauhouResort)
Holua_Sled-(BishopMuseum)
Holua_Slide-(HerbKane)
Detail_of_Holua_Sled-(National Library of Medicine (NLM))

March 17, 2017 by Peter T Young 2 Comments

Kamehameha III Tablet

Kauikeaouli, Kamehameha III
Son of Kamehameha I and Keōpūlani
Born March 17, 1814
Died December 15, 1854
Ka Moi Lokomaikai

“Under the auspices of the Daughters of Hawai‘i the centenary of Kauikeaouli Kamehameha III, was observed this year in an unusual manner …”

“… first in memorial services at Kawaiahaʻo church in this city (Honolulu,) March 17th, at the unveiling of the tablet prepared to mark his birthplace at Keauhou, Kona, Hawai‘i, and again at its erection on that historic spot August 15th …”

“… both of which occasions were made impressive with eulogies in Hawaiian and in English, and in song and recitation illustrative of ancient custom now rarely met with. Queen Liliuokalani and Mrs. E. K. Pratt, claiming lineal descent from Keawe, founder of the Kamehameha dynasty, participated in both commemorative services, which were largely attended.” (Thrum, 1914)

“The centenary of the birth of Kamehameha III was celebrated March 17, 1914, at Kawaiahaʻo church, this city, under the auspices of the Daughters of Hawai‘i, services commencing at 4 pm.”

“This historic church that has witnessed so many of the royal ceremonials of the Hawaiian people was taxed on the occasion to the utmost of its seating capacity, to view the unveiling of the memorial tablet which had been prepared by the Daughters of Hawai‘i to mark the birthplace of Kauikeaouli at Keauhou, Kona, Hawai‘i.”

“The tablet was hidden from view by the royal standard of Liliuokalani and a Hawaiian flag loaned by Hawai‘i’s venerable ex-queen for the sacred ceremonial.”

“The queen and high chiefess Elizabeth Kekaaniau Pratt, both of whom are lineal descendants of Keawe, the ancient king of Hawai‘i and founder of the Kamehameha dynasty, were seated on either side of the memorial stone in the nave of the church.”

“Back of the queen and Mrs. Pratt were high chiefs Beckley and Hoapili, clad in the ceremonial feather cloaks and helmets of the royal courtiers.”

“Fred Kahapule Beckley, the spear bearer, is a direct descendant on his father’s side from Kame‘eiamoku, which Albert Kalaninoanoa Hoapili, the kalihi bearer, is a lineal descendant of Kamanawa.”

“These two therefore represented the spear and kahili bearers who are shown on the Hawaiian coat of arms, and are descendants of the two chief court alii of Kamehameha I.”

“On either side of the royal court representatives were the kahili bearers in ordinary, sixteen young men from the Kamehameha school, robed in capes and the costumes of warriors of old. representative of the court attendants.”

“The chancel and pulpit platform were tastefully decorated with beautiful ferns and palms while above was the royal standard
and Hawaiian flag.”

“The services opened with the grand old hymn, ”How Firm a Foundation,” by the choir and congregation, after which Rev. HE Poepoe gave the invocation. Then the royal chanter, Mrs Naha Hakuole, chanted the koihonua or song of genealogy of the king.”

“After this the queen drew the cord releasing her royal standard or personal flag, while Mrs. E. Kekaaniau Pratt released the Hawaiian flag covering the tablet.”

“This tablet was a polished block of fine grain deep lava from the Moiliili quarries, surfaced some ten square feet on which the … inscription stood out in bold letters, within a neat border….” (Thrum 1914)

“Like impressive ceremonies attended the dedication of the memorial tablet at its placement, marking the king’s birthplace, August 15th, at Keauhou, for which purpose the queen and a large delegation of prominent lady representatives of the various
Hawaiian societies, and a number of others, journeyed from this city.”

“The tablet was conveyed to Kailua by steamer, where it was met by a royal double canoe, manned by paddlers clothed in semblance of feather cloaks and bedecked with brilliant colored leis.”

“This large canoe was accompanied by a flotilla of small ones filled with ancient costumed warriors. Upon the stone being lowered into the double canoe the fleet paddled down the coast to its destination, Keauhou.”

“At its landing twelve stalwart descendants of warrior chiefs, each clad in costume emblematic of the rank and station of his ancestors, conveyed it by a litter to its designed place where services were held before a large concourse of Hawaiians that had gathered to do homage to their alii.” (Thrum 1914)

“The unveiling of a handsome tablet of Hawaiian lava granite, to the accompaniment of sacred chants composed a century ago, marked the 100th anniversary of the birth of Kauikeaouli, the third of the Kamehamehas, which yesterday afternoon was observed at old Kawaiahao church by the Daughters of Hawai‘i.”

“It was a fitting memorial to that ruler who, known to his subjects as the beneficent king, gave to the inhabitants of these islands their first written constitution, and, to make the observance further complete, the tablet will be taken to Keauhou, Kona, where it will mark the birthplace of ka moi lokomaikai.” (Star Bulletin, March 18, 1914; Nupepa-Hawai‘i)

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