Oahu | Images of Old Hawaiʻi

September 26, 2025 by Peter T Young Leave a Comment

Malukukui

“The Kukui Tree would pay big in the hands of anyone who could got a liquor license, or who would run a blind pig. … EP Irwin has decided to close the Kukui Tree, at Wahiawa. …”

“The place has not been paying. Mr. Irwin will devote all his attention now to his Waikiki place, the well known Hau Tree.” (Hawaiian Star, July 17, 1911)

Let’s look back …

Mr and Mrs Henry C Brown converted their Wahiawa home into the “Malukukui, their home-hotel among the pineapples at Wahiawa.” (Hawaiian Gazette, September 29, 1909)

“(I)ll health sent them to seek a quiet country life. They settled in Wahiawa, the largest pineapple country in the world, where they bought several acres of ground and built their home, evolving from it a small country inn in which they are now able to accommodate some fifty guests.”

“The house was built by Japanese carpenters and has some Japanese features; for example, the bedrooms on the sheltered side of the house have no glass in the windows, but only sliding screens and shutters which fold up on the outside to be used in the case of heavy rain.”

“The house is built of matched boards left rough on the outside but planed within, and over each joint, both inside and out, three-inch battens are laid. The roof is of galvanized iron, roofing much used in this district, and the whole is stained a dark moss green with white trimmings about the windows and doors.”

“Every room has a fine view either over the restful pineapple fields or down the deep ravine on the edge of which the house is built. In the distance can be seen magnificent mountain ranges and glimpses of the Pacific ten miles distant.”

“The house is of significance to us, not alone because of its attractiveness or the fact that many of the ideas for which we stand have been put into practice within it; but as an example of what can be done in a country where there are few resources, by people who really desire to build a home after their own hearts.” (The Craftsman, 1909)

Wahiawa Hotel operated under the American plan, $2.50 upward per day; $15 upward per week; $45 upward per month. (Aloha Guide, 1915)

“Wahiawa is 25 miles from town by rail. It is the original pineapple district founded by a colony of American agriculturists in 1899. It is a small village surrounded by pineapple fields, and being of an elevation of 1000 feet offers to pleasure-seekers and those seeking the cool atmosphere, recreation and rest.” (Aloha Guide, 1915)

It “also (has) several stores, markets, shops, laundry, etc., and two pineapple canneries. Now that the mails come twice a day by rail instead of twice a week by stage from Pearl City, as was the case formerly, a number of Honolulu people have built country houses.” (Paradise of the Pacific, Oct/Nov 1905)

“The Hawaiian Islands Pineapple cannery is located here and may be inspected whenever it is running, the height of the canning season being from July to September.”

“Oahu Railway & Land Co … which obtained its franchise in 1888 operates a narrow gauge railway from Honolulu as far as Kahuku, a distance of 71 miles with a branch line to Wahiawa (13 miles), the pineapple district and to Leilehua, the army post.” (Aloha Guide, 1915)

“A large dam has been constructed here for the purpose of storing up water for the Waialua Sugar Plantation.” (Aloha Guide, 1915) “Motor-boating on fresh water is one of the attractions of Wahiawa.”

“The Wahiawa Water Company, desiring to conserve the ten billion gallons of water which annually flowed through the Kaukonahua streams, for use on Waialua sugar-cane lands, spent over a quarter of a million dollars building a dam and system of ditches and tunnels.”

“Forty-seven million gallons was Waialua’s daily allowance recently during the planting season—a good help to dividends. The dam backs water three and one-half miles up one branch and four and one-half of the Wahiawa Colony, whence it passes through the holdings of all the colonists, giving them means of irrigating at moderate rates. Recently a pipe system has been installed, removing all fears of dry weather.” (Paradise of the Pacific, Oct/Nov 1905)

“The lease giving EP Irwin the control of the Wahiawa country resort formerly the Malukukui Hotel was signed yesterday by the trustees of the Atherton estate and the new proprietor took possession at once.”

“Numerous expensive additions and repairs about the place have been already planned and will be immediately executed increasing the capacity of the hotel and making it cosier and nearer the standards of the comfort in city hostelries.”

“An automobile will meet the trains at Wahiawa from the hotel and in its off moments act as a link between the Hau tree Irwins Waikiki Hotel and his new Wahiawa enterprise.” (Hawaiian Gazette, March 7, 1911)

“The Kukui Tree, formerly known as Malukukui, at Wahiawa, is now open and ready to receive guests. Extensive Improvement are under way and will soon be completed. No place in Hawaii is as suitable to spend a week end at as the Kukui Tree.”

“Run up today or tomorrow and stay over Sunday and see if this is not true. If you try it once, The Kukui Tree will become a habit with you. The table is excellent, as are the accommodations. Inquiries may be made of EP Irwin, at the Hau Tree, phone 1389.” (Hawaiian Star, March 24, 1911)

“The necessity for a place such as Mr Irwin has reopened exists and he deserves all the patronage his enterprise should bring him. As managers of the Hau Tree at Waikiki, Mr and Mrs Irwin have demonstrated the fact that they know how. (Hawaiian Gazette, March 24, 1911)

However, as noted in the initial quote, “The place has not been paying (and) EP Irwin has decided to close the Kukui Tree, at Wahiawa.” There is limited mention of the Malukukui or the Kukui Tree after that.

September 10, 2025 by Peter T Young Leave a Comment

Pohaku O Kauai

On every island there existed a prominent bluff pointing westward, bearing the name: “leap of the spirit” (leina-a-ka-uhane). The name marked the jumping-off place where the soul of the dead was believed to depart beyond the land of the living.

Kaʻena or Kaʻena Point (‘the heat’) is the westernmost tip of land on the island of Oʻahu. The point can be reached on foot from both the East (via Oʻahu’s North Shore / Mokuleʻia) and Southeast (via Waiʻanae Coast;) you cannot drive around the point.

Two stories tell of Pohaku O Kauai, here.

The first speaks of the demigod Maui; in many of the accounts Maui is a mischievous trickster, stealing the secret of fire and helping his mother to dry kapa by lassoing the sun to slow its progression across the sky. (Bishop Museum)

The most audacious terrestrial undertaking of Maui was his attempt to rearrange the islands of the group and assemble them into one solid mass. He went to Kaʻena Point and cast his magical hook, Mana-ia-ka-lani, far out into the ocean that it might engage itself In the foundations of Kauai.

When he felt that it had taken a good hold, he gave a mighty tug at the line. A huge boulder, the Pohaku o Kauai, fell at his feet.

This failure to move the whole mass of the island argues no engineering miscalculation on Maui’s part. It was due to the underhand working of spiritual forces. Had Maui been more politic, more observant of spiritual etiquette, more diplomatic in his dealings with the heavenly powers, his ambitious plans would, no doubt, have met with better success. (Emerson)

The second story of Pohaku O Kauai is written by Westervelt: A long time ago there lived on Kauai a man of wonderful power, Hau-pu. When he was born, the signs of a demi-god were over the house of his birth.

Lightning flashed through the skies, and thunder reverberated – signs of the birth or death or some very unusual occurrence in the life of a chief.

Mighty floods of rain fell and poured in torrents down the mountain-sides, carrying the red soil into the valleys in such quantities that the rapids and the waterfalls became the color of blood, and the natives called this a blood-rain.

Then a beautiful rainbow formed over the house in which the young chief was born. This rainbow was thought to come from the miraculous powers of the new-born child shining out from him instead of from the sunlight around him.

Hau-pu while a child was very powerful, and after he grew up was widely known as a great warrior. He would attack and defeat armies of his enemies without aid from any person. His spear was like a mighty weapon, sometimes piercing a host of enemies, and sometimes putting aside all opposition when he thrust it into the ranks of his opponents.

If he had thrown his spear and if fighting with his bare hands did not vanquish his foes, he would leap to the hillside, tear up a great tree, and with it sweep away all before him as if he were wielding a huge broom. He was known and feared throughout all the Hawaiian Islands.

One night he lay sleeping on the side of a mountain which faced the neighboring island of Oʻahu. When clouds were on the face of the sea, these islands were hidden from each other; but when they lifted, the rugged valleys of the mountains on one island could be clearly seen from the other.

This night the strong man stirred in his sleep. Indistinct noises seemed to surround his house. He turned over and dropped off into slumber again.

Soon he was aroused a second time, and he was awake enough to hear shouts of men far, far away. Louder rose the noise mixed with the roar of the great surf waves, so he realized that it came from the sea, and he then forced himself to rise and he looked out toward Oʻahu.

He blindly rushed out to the edge of a high precipice which overlooked the channel. Evidently many boats and many people were out in the sea below.

He laughed, and stooped down and tore a huge rock from its place. This he swung back and forth, back and forth, back and forth, until he gave it great impetus which added to his own miraculous power sent it far out over the sea. Like a great cloud it rose in the heavens and, as if blown by swift winds, sped on its way.

Over on the shores of Oahu a chief whose name was Kaʻena had called his people out for a night’s fishing. Canoes large and small came from all along the coast. Torches without number had been made and placed in the canoes.

Nets had been set in the best places. Fish of all kinds were to be aroused and frightened into the nets. Flashing lights, splashing paddles, and clamor from hundreds of voices resounded all around the nets.

Gradually the canoes came nearer and nearer the centre. The shouting increased. Great joy ruled the tumult which drowned the roar of the waves.

Suddenly something like a bird as large as a mountain seemed to be above, and then with a mighty sound like the roar of winds it descended upon them.

Smashed and submerged were the canoes when the huge boulder thrown by Hau-pu hurled itself upon them.

The chief Kaʻena and his canoe were in the centre of this terrible mass of wreckage, and he and many of his people lost their lives.

The waves swept sand upon the shore until in time a long point of land was formed. The remaining followers of the dead chief named this cape “Kaʻena.”

The rock thrown by Hau-pu embedded itself in the depths of the ocean, but its head rose far above the water, even when raging storms dashed turbulent waves against it. To this death-dealing rock the natives gave the name Pohaku O Kauai (“Rock of Kauai.”) (Westervelt) The image shows Kaʻena Point.

August 31, 2025 by Peter T Young 2 Comments

Lahilahi

“Nearly in the middle of this side of the island is the only village we had seen westward from Opooroah (Puʻuloa, Pearl Harbor.) In its neighbourhood the bases of the mountains retire further from the sea-shore, and a narrow valley, presenting a fertile cultivated aspect, seemed to separate, and wind some distance through, the hills.” (Vancouver, March 1793)

The ahupuaʻa of Makaha extends from the coastline to the Waiʻanae Range. Pukui noted Mākaha means “fierce;” Roger C. Green suggests it relates to “fierce or savage people” once inhabiting the valley.

Green refers to “…the ʻOlohe people, skilled wrestlers and bone-breakers, by various accounts (who) lived in Makaha, Makua and Keaʻau, where they often engaged in robbery of passing travelers.” (Cultural Surveys)

Waiʻanae Ahupuaʻa within the Waiʻanae District was its Royal Center in the late-1600s to the 1700s. The ahupuaʻa had numerous important heiau and the largest population of the district at European contact.

The Waianae Coast received its name from the mullet that was once farmed here. Wai means water, and ʻanae means large mullet (perhaps from mullet in the muliwai, or brackish-water pools, that were once common in the backshore on many Waiʻanae beaches.) These fish were once produced in large amounts.

Ahupuaʻa served as a means of managing people and taking care of the people who support them, as well as an easy form of collection of tributes by the chiefs.

A typical ahupuaʻa (what we generally refer to as watersheds, today) was a long strip of land, narrow at its mountain summit top and becoming wider as it ran down a valley into the sea to the outer edge of the reef. If there was no reef then the sea boundary would be about one and a half miles from the shore.

Palena (place boundaries) demarcated the boundaries between ahupuaʻa; this lessened conflict and was a means of settling disputes of future aliʻi who would be in control of the bounded lands; protected the commoners from the chiefs; and brought (for the most part) peace and prosperity. (Beamer, Duarte)

“The shore here forms a small sandy bay. On its southern side, between the two high rocky precipices, in a grove of cocoanut and other trees, is situated the village…”

“… in the center of the bay, about a mile to the north of the village, is a high rock, remarkable for its projecting from a sandy beach. At a distance it appears to be detached from the land.” (Vancouver, March 1793)

That ‘rock’ noted by Vancouver is Mauna Lahilahi (thin mountain – referred to by some as the ‘world’s smallest mountain’) is the palena, or boundary marker between the Makaha and Waianae ahupuaʻa (the hill itself is within the ahupuaʻa of Makaha.)

“The few inhabitants who visited us from the village, earnestly intreated our anchoring, and told us, that if we would stay until the morning, their chief would be on board with a number of hogs, and a great quantity of vegetables; but that he could not visit us then because the day was (kapu.)”

“The face of the country did not however promise an abundant supply; the situation was exposed, and the extent of anchorage was not only very limited, but bad; under these circumstances, having, by eleven at night, got clear of the shores, I deemed it most prudent to make the best of our way, with a light S.E. breeze towards Attowai (Kauai.)” (Vancouver, March 1793)

The village Vancouver saw was Kamaile, “with the beach and fishery in front and the well watered taro lands just behind.” A fresh water spring, Kekoʻo, gave life to this land and allowed for the existence of one of the largest populations on the Waiʻanae Coast. (Cultural Surveys)

Mauna Lahilahi inspired at least two songs. One, by Kaʻiulani, “I Mauna Lahilahi ko Wehi,” was probably inspired by a royal visit to the Holt estate in those golden days of Makaha Ranch. From about 1887 to 1899, the Holt Ranch raised horses, cattle, pigs, goats and peacocks.

It opens by offering Kaʻiulani a lei of “pua mamane melemele”: “Here at Mauna Lahilahi is your adornment; it is made of the golden blossoms of the mamane tree.”

The second verse shifts its focus from flower to princess and from beauty to status: “You are anointed with coconut water whose fragrance is wafted by the gentle Kaiaulu breeze.”

Verse three brings flower and natural action together in the drenching of the māmane in the Naulu rain: “The Naulu comes this way to soak the māmane blossom.” (deSilva)

“I Mauna Lahilahi ko Wehi”
https://www.youtube.com/watch?v=JcyuLccG25g

A later song, “Maunalahilahi” by Mary Robbins speaks of the love for Maunalahilahi and appreciation to its later owner, Jack Waterhouse.

“Affection for Maunalahilahi; Lingers in my heart; You are a treasure to us; As you approach my presence; It is as if we are in the presence of royalty ; Where many gather often; … This is my praise of Jack; You are a beloved person to all of us.”

Jack Waterhouse had his house at the foot of Mauna Lahilahi (on the Makaha side of the hill.)

August 19, 2025 by Peter T Young 6 Comments

Honolulu Iron Works

Kamehameha moved his Royal Center from Waikīkī to Kou in 1809 (what we now call downtown Honolulu.) Early descriptions and mapping note a place called Honokaʻupu. It was one of the noted places for rolling the flat-sided stone disc known as “the maika stone.”

This was not far from Richards and Queen Streets, although the great “Ulu-maika” place for the gathering of the chiefs was in Kou. This was a hard, smooth track about twelve feet wide extending from the corner of Merchant and Fort Streets along the seaward side of Merchant Street to the place beyond Nuʻuanu Avenue.

It was used by the highest chiefs for rolling the stone disc known as “the maika stone.” Kamehameha I is recorded as having used this maika track. (Maly)

Later (1852,) it was near here (at Queen (now Ala Moana/Nimitz) and Marin/Nuʻuanu) that a business initiating steam power for business purposes began. (Thrum)

Honolulu Steam Flouring Company also milled wheat sent to Honolulu from the fields on Maui. That year, the Islands produced enough wheat to supply the home demand for flour and left some for export to California. (Ford)

In conjunction was Honolulu Iron Works; David Weston was the machinist in charge. In addition, at one time there was an attempt at making hard bread from the Maui wheat, but it was so hard and flinty that it did not find a market, and the growth of wheat was given up. Then, there were attempts at cleaning rice.

In 1860 the whole premises, with much adjoining property, was swept away by fire. The foundry, at the time owned by Thomas Hughes was soon rebuilt. (Goodale)

But the future of Honolulu Iron Works was not grain. As the sugar plantations flourished, Weston’s machines began producing hardware for the sugar mills. (Dye)

By the turn of the century, the Iron Works was making complete sugar ‘factories’ for plantations in Puerto Rico, Cuba, Mexico, Louisiana, Formosa and the Philippines – as well as supplying Hawaiʻi’s sugar planters. (Dye)

In 1869, Theophilus Harris Davies was a principal owner; at that time, Alexander Young took charge of the operations. Young was first in Hilo, operating a foundry and machine shop there.

Moving to Honolulu, Young bought the interest of Hughes in the Honolulu Iron Works (and remained the manager to the first months of 1896, when he retired, leaving the enterprise at the zenith of its magnitude and importance.)

In 1875, Davies took the lead in refinancing Honolulu Iron Works into a stock company. Honolulu Iron Works, in which Davies invested and which shared Theo H Davies’ (one of Hawaiʻi ‘Big 5’ companies) principal stockholders, directors and officers, but had no legal ties with the company. (Greaney)

“In Queen Street I found and visited the Honolulu Iron Works, of which it may be said that among the industries which occupy the time and attention of the business men of this town, none contribute more to the progress of the Islands’ interests than this.”

“Since the company commenced operations they have steadily increased their plant, year by year, until now they can work from five to six hundred men in the various shops. … A heavy stock of boiler and bar iron, steam and other fittings, water and steam pipe, fully equal to the capacity of the works is always on hand.”

“Every requisite for the repair of larch iron ships and steamers is always in stock and such work is accomplished with great dispatch; but the building of sugar mills and machinery connected therewith, is what has chiefly occupied the company for some years. (Bowser, 1880; Maly)

“A trip through the works is a rare treat, and affords the only definite means of gaining an idea of the magnitude of the business there carried on. Fronting on Queen street is a large two-story building, which will be recognized as the front entrance to the Works.”

“Down-stairs is the general business office where all contracts are ratified and the business of the Works is carried on. There manager Hedemann has a desk. Up-stairs is the drafting room, where all the plans for contracts are drawn. This department has the appearance of the main room of an architectural firm in a great city.”

“Parallel with the building just described, but running back half through the block, is another, a brick structure, in which are located the most important shops of the Works. In it is the foundry, where the greatest machinery is manufactured and handled with the smallest amount of muscular force. … anything from a small bolt to an immense mill shaft is constructed.”

“There are three machine shops, all equipped with the most modern appliances. Back of them is the smith’s department, another large building. Off in the lower yard is the boiler shops, a most important adjunct of the works.”

“Out of it have come the largest boilers in the country today. Plantation mills have been equipped and a majority of the boilers used by the island steamers have been supplied from this shop.” (Hawaiian Gazette, March 12, 1897)

In 1900, the Honolulu Iron Works moved from its old location at Queen and Marin/Nuʻuanu Streets to the shore at Kaka‘ako; other businesses soon followed. (Later, Kakaʻako makai was filled in, forming the peninsula, putting the Honolulu Iron Works on the mauka side of Ala Moana Boulevard.)

Since its beginning, Honolulu Iron Works has participated in the construction of more than 200 cane sugar mills, 8 beet sugar factories, 8 refineries and 6 alcohol distilleries. (honiron)

Davies later sold out to local businessman George Murphy, who, in less than three years, sold to Ward foods. Up until 1960, Honiron (successor name for Honolulu Iron Works) had been operating as an independent corporation when the company associated with J&L in Jeanerette, Louisiana. (honiron) Honolulu Iron Works building in Kakaʻako was later replaced by One Waterfront Plaza.

July 31, 2025 by Peter T Young 1 Comment

Kahalaopuna

Hanohano wale noʻoe
E ke anuenue o Mānoa
Ku kamahaʻo ʻo Kahalaopuna
Pua lei a ka ua me ka makani

Famous is the story of
The Rainbow Goddess of Mānoa
Kahalaopuna, the sacred one
Born of the wind and the rain
(Cabral, Boyd & Makuakane)

During the days of Kākuhihewa, ruling chief of O‘ahu from about 1640 to 1660, Kahaukani ((K) Mānoa wind) and Kaʻaukuahine ((W) Mānoa rain) were brother and sister twins.

When the children were grown up, their foster parents decided they should be united; they were married and Kahalaopuna was born to them – a uniting of the Mānoa wind and rain. She is deemed of semi-supernatural descent.

A house was built for her in a grove of sandalwood trees at Kahaiamano (some say the home was at Kahoiwai) on the way to Waiakeakua, where she lived with a few devoted servants. The house was embowered in vines and two poloulou (tabu staves) were kept standing beside the entrance (to indicate that they guarded from intrusion a person of high rank.)

Kahalaopuna “was so beautiful that a rainbow followed her wherever she went.” “Her cheeks were so red and her face so bright that a glow emanated therefrom which shone through the thatch of her house when she was in.

A rosy light seemed to envelop the house, and bright rays seemed to play over it constantly. When she went to bathe in the spring below her house, the rays of light surrounded her like a halo.”

She was betrothed in childhood to Kauhi, a young chief of Kailua.

When she was grown to young womanhood, she was so exquisitely beautiful that the people of the valley would make visits to the outer puloulou at the sacred precinct of Luaʻalaea, the land adjoining Kahaiamano, just to get a glimpse of the beauty.

Two men, Kumauna and Keawaʻa, had never seen Kahalaopuna, but they fell in love with her from the stories told of her. They would weave and deck themselves lei of maile, ginger and ferns and go bathing at Waikīkī and boast of their conquest of the famous beauty.

When the surf was up, it would attract people from all parts of the island. Kauhi, the betrothed of Kahalaopuna, was one of these. The time set for his marriage to Kahalaopuna was drawing near, and as yet he had not seen her, when he heard the assertions of the two men.

“How strange indeed was the behavior of your intended wife, Kahalaopuna! She went dancing two nights now, and on each night had a separate lover.”

Kauhi eventually believed them and he went into a jealous rage, stating he would kill Kahalaopuna.

He took her to the back of the valley; Kauhi struck her across the temple with a heavy bunch of hala nuts. The blow killed the girl instantly, and Kauhi hastily dug a hole under the side of the rock and buried her; then he started down the valley toward Waikiki.

As soon as he was gone, a large pueo (owl – a god and a relative of Kahalaopuna) immediately started digging out the body and restored life back to Kahalaopuna.

Kauhi then took Kahalaopuna to the ridge between Mānoa Valley and Nuʻuanu and killed her again. The owl, again, scratched her out and revived her. This was repeated again and again at Nuʻuanu and then in Kalihi. Finally, at Pōhākea, on the ʻEwa slope of Mount Kaʻala, he killed her again; this time the owl was not able to free and revive her and the owl left.

There had been another witness to Kauhi’s cruelties, ʻElepaio, a little green bird (a cousin to Kahalaopuna.) As soon as this bird saw that the owl had deserted the body of Kahalaopuna, it flew straight to her parent, Kahaukani and Kauakuahine, and told them all that had happened.

There was disbelief that anyone in his senses, including Kauhi, could be guilty of such cruelty to such a lovely, innocent being, and one, too, belonging entirely to himself.

In the meantime, the spirit of Kahalaopuna discovered itself to a party who were passing by; and one of them, a young man, moved with compassion, went to the tree indicated by the spirit, and, removing the dirt and roots, found the body.

He wrapped it in his kihei (shoulder scarf), and then covered it entirely with maile, ferns and ginger, and carried it to his home at Mōʻiliʻili. There, he submitted the body to his elder brother, who called upon two spirit sisters of theirs, with whose aid they finally succeeded in restoring her to life. They kept her last resurrection secret.

Kauhi was caught and subjected to a test. He lost and he and the two false accusers are put to death. His spirit, however, enters a man-eating shark, which lurks along the coast until it catches the girl out sea-bathing and finally consumes her body so that resuscitation is impossible.

Kumauna and Keawaʻa were, through the power of their family gods, transformed into the mountain peaks on the eastern side of Mānoa Valley.

Just above Puʻu o Manoa (Rocky Hill at the top of Punahou School) is another hill known as Puʻu Pueo. This was where the Owl God, Pueo, resided.

Today, you can still find the spirit of Kahalaopuna (the Princess of Mānoa) in the ānuenue (rainbows) spanning Mānoa Valley. (Information here is from Nakuina, Beckwith, Fornander, Thrum, Westervelt and Kalākaua.)