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September 19, 2017 by Peter T Young Leave a Comment

Twins – Neighbors

For their services, Kamehameha appointed Keʻeaumoku, Keaweaheulu, Kameʻeiamoku and Kamanawa (the four Kona Uncles) to be his secret advisors (hoa kuka malu) and counselors (hoaʻahaʻolelo) in ruling the islands. They alone were consulted about what would be for the good or the ill of the country. (Kamakau)

The latter two of the four (Kameʻeiamoku and Kamanawa) were twins, often referred to as the Royal Twins; they are depicted on the Hawaiian Coat of Arms.

The men are “clad in the ancient feather cloak and helmet of the Islands, the one bearing a kahili (Kame‘eiamoku on the right) and the other a spear (Kamanawa on the left) as in the processions of former times.”

Their father was Chief Keawepoepoe and mother was Kanoena (Keawepoepoe’s sister.) Because their parents were high ranking siblings, Kameʻeiamoku and Kamanawa were known as nīʻaupiʻo, the offspring of a royal brother and sister.

However, Kamakau also notes that the twin chiefs as the “children of Kekaulike,” one of the ruling chiefs of Maui. (The term ‘children’ may refers to a generational difference between Kekaulike and the twin chiefs, rather than meaning that they were his direct offspring.) (Kelly)

It was the custom in Hawai‘i during the 18th and 19th centuries to have young chiefs be hanai (adopted) by and grow up under the protection of an important relative, sometimes even one who lived on another island.

Kamanawa and Kame‘eiamoku were sent to live with their uncle during their childhood years. This uncle was Kalani‘ōpu‘u, the high chief of the Island of Hawai‘i in 1779, when Captain Cook arrived at Kealakekua Bay in Kona, Hawai‘i.

Kamehameha was also raised in the court of Kalani‘ōpu‘u, along with two of the sons of Kalani‘ōpu‘u, Kīwala‘ō and Keōua.

The twins were later neighbors.

Kamanawa is reported to have been living at Kiholo at the time of the death of Kalani‘ōpu‘u in 1782, and Kame‘eiamoku at Ka‘upulehu (originally Ka‘ulu-pulehu, the roasted breadfruit), the adjacent ahupua‘a to the south of Pu‘uwa‘awa‘a. (Kelly)

When Kalani‘ōpu‘u died, his son, Kiwala‘ō was declared his heir. Kamanawa and Kame‘eiamoku expressed their opposition to Kiwala‘ō and to his plan to bring the district of Kona under the domination of the Puna and Ka‘u chiefs.

The Kona-Kohala coast had more favorable harbors for the visits of western-sailing ships than the windward (Hilo-Puna-Ka‘u) coast. Because of this, the Kona-Kohala chiefs had greater access to trade items from the foreign ships than the windward chiefs.

Keʻeaumoku “was the most noted of all the warriors of Kamehameha I, and by his personal prowess placed that eminent man on the throne of Hawaii …”

“… first by slaying with his own hand his great antagonist Kiwalaʻo, and subsequently Keōua, the only remaining enemy on that island.” (Jarves; The Friend)

Ke‘eaumoku was the father of Ka‘ahumanu, who became a wife of Kamehameha and was a very powerful woman in her own right. Her mother was Nāmāhāna, who was the daughter of Kekaulike, high chief of Maui. (Kamakau)

Keaweaheulu was at Kaʻawaloa at the time of Cook’s death; he assisted Kamehameha in his battles with Kiwalaʻō and Keōua; he was at Molokai when Kalola died and her granddaughter, Keōpūolani (Queen mother to Liholiho and Kauikeaouli,) was given to Kamehameha. Keaweaheulu was maternal great-grandfather of King Kalākaua and Queen Liliʻuokalani.

The lives of the twin chiefs of Kekaha, Kamanawa of Kiholo, and Kame‘eiamoku of Ka‘upulehu, are closely bound with the history of the Hawaiian Islands during the period of the rise of Kamehameha I, as the ali‘i nui (high chief) of the Islands.

Presumably, whoever had control over the leeward ports of the Island of Hawai‘i would play an important part in the history of the Islands during this early historical period.

As it was, that role fell to Kamehameha, Kamanawa, Kame‘eiamoku, Ke‘eaumoku, and a few others who were anxious to further their own interests. (Kelly) (Artwork by Brook Parker.)

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Kameeiamoku & Kamanawa-BrookParker
Kameeiamoku & Kamanawa-BrookParker

Filed Under: Ali'i / Chiefs / Governance Tagged With: Kameeiamoku, Kamanawa, Kiholo, Keaweaheulu, Keeaumoku, Kamehameha, Four Kona Uncles, Kaupulehu, Hawaii

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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Kiholo-1859 Flow-Lae-Hou-Google Earth
Kiholo-1859 Flow-Lae-Hou-Google Earth

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

August 24, 2014 by Peter T Young Leave a Comment

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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Filed Under: Ali'i / Chiefs / Governance, Place Names Tagged With: Hawaii, Hawaii Island, Kameeiamoku, Kamanawa, Kona, Kamehameha, Kekaha, Kiholo

February 19, 2014 by Peter T Young Leave a Comment

Luahinewai

“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.”

Here is Kīholo, situated within the ahupuaʻa of Puʻuwaʻawaʻa.  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 fishing village with many more that called Kīholo home.

Here, too, is Luahinewai, an anchialine pond/pool – (these are shoreline pools without surface connection to the sea, having waters of varying salinity and showing tidal rhythms (Brock.))  Luahinewai (old lady’s water) is said to refer to a water-formed supernatural moʻo (lizard) that lived there.

Of Luahinewai, JWHI Kihe writes (in Ka Hoku o Hawaiʻi; Maly:)
“There is a large pond near Kīholo and Laemanō; it is a famous bathing place of the chiefs of ancient times. The water there is cold, and causes the skin to tingle. Because it is so cold, it is like ice water.”

“It is said that there is an opening in this pond by which an old woman (luahine) enters. And there below the pond, are said to be laid out the bones of the chiefs of ancient times.”

“This pond is about five fathoms deep at its deepest point near the center of the pond. That too, is where the water is coldest. And if you should dive in and pass this area, you will find the cold water and not be able to stay there long. You will quickly retreat and wrap yourself up with a cloth.”

“The one who dives into it at its deepest point, will also see that his/her skin will turn red like the red coral. There are also pebbles at the bottoms of this pond, and it is a good thing, as you will not strike your foot upon any rocks.”

“The chiefs and fearless warriors of ancient times have passed from this side of the dark waters of death, and the bathing pool of Luahine Wai remains with its beauty, playing in the ocean mist and the gentle blowing of the breezes. This generation too, shall pass, and the next generation that follows, but Luahinewai shall remain as was found in the beginning.”

Luahinewai was a famous rest stop during canoe voyages along the coast.  (Ulukau) “… the ship sailed, pausing at Luahinewai to bathe and visit with that strange water in the lava.  After an enjoyable stop at the water with the pretty pebbles, they again sailed.”  (ʻĪʻi)

In 1790, Kamehameha I and his chiefs were living at Kawaihae. Following advice of a priest from Kaua‘i, Kamehameha undertook the reconstruction of the heiau Pu‘u Koholā, to dedicate it as a house for his god Kūkaʻilimoku.  During this time, “thousands of people were encamped on the neighboring hillsides.”

According to Kamakau, Kamehameha “… summoned his counselors and younger brothers, chiefs of the family and chiefs of the guard, all the chiefs, lesser chiefs, and commoners of the whole district. Not one was allowed to be absent except for the women, because it was tabu to offer a woman upon the altar; a man alone could furnish such a sacrifice.”

“The building of the heiau of Pu‘u Koholā was, as in ancient times, directed by an expert—not in oratory, genealogy, or the prophetic art, but by a member of the class called hulihonua who knew the configuration of the earth (called kuhikuhi pu‘uone.)”

“Their knowledge was like that of the navigator who knows the latitude and longitude of each land, where the rocks are, the deep places, and the shallow, where it is cold and where warm, and can tell without mistake the degrees, east or west, north or south. Such knowledge, taught on Kauai, one could apply anywhere in the world; so Kapoukahi had instructed Ha‘alo‘u (a chiefess relative of Kamehameha’s) to the letter.”

“As soon as the heiau was completed, just before it was declared free, Kamehameha’s two counselors, Keaweaheulu and Kamanawa (who resided at Kīholo,) were sent to fetch Keōua, ruling chief of the eastern end of the island of Hawaiʻi”

“Keōua was living in Kaʻū mauka in Kahuku with his chiefs and warriors of his guard. Keaweaheulu and his companion landed at Ka‘iliki‘i and began the ascent to Kahehawahawa … Close to the extreme edge of the tabu enclosure of Keōua’s place the two … messengers rolled along in the dirt until they came to the place where Keōua was sitting, when they grasped his feet and wept.”

“We have come to fetch you, the son of our lord’s older brother, and to take you with us to Kona to meet your younger cousin, and you two to be our chiefs and we to be your uncles. So then let war cease between you.”

Keōua agreed to accompany his uncles. Some of the party traveled by foot overland, while Keōua and some of his trusted counselors and guards traveled with the messengers by canoe.

“They left Kailua and went as far as Luahinewai at Kekaha, where they landed the canoes. Keōua went to bathe, and after bathing he cut off the end of his penis (ʻomuʻo), an act which believers in sorcery call “the death of Uli,” and which was a certain sign that he knew he was about to die.

(“The death of Uli” refers to death caused by the vengeance of the sorcerer, since Uli is the goddess worshipped by Sorcerers. The part cut off is used for the purpose of sorcery so that those who do a man to death may themselves be discovered and punished.)  (DLNR)

They kept on their course until near Mailekini, when Keʻeaumoku and some others carrying spears, muskets, and other weapons broke through the formation of the fleet, surrounding the canoes of Keōua, separating them from those of Keaweaheulu and his followers and calling to Kamanawa to paddle ahead.

Keōua rose and called to Kamehameha, “Here I am!” Kamehameha called back, “Stand up and come forward that we may greet each other.” Keōua rose again, intending to spring ashore, when Keʻeaumoku thrust a spear at him, which Keōua dodged, snatched, and thrust back at Keʻeaumoku, who snatched it away. Keōua and all those who were with him on the canoe were killed… By the death of Keōua, Kuʻahuʻula and his placing in the heiau of Pu‘u Kohola the whole island of Hawaii became Kamehameha’s.”

The image shows Luahinewai (robbreport.)  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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Filed Under: Ali'i / Chiefs / Governance, Place Names Tagged With: Hawaii, Hawaii Island, Kamehameha, Keoua, Kekaha, Kiholo, Puukohola, Luahinewai

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