Puna

March 25, 2016 by Peter T Young 1 Comment

Ties to the Santa Fe

While small gravity and mule-powered rails popped up here and there in the eastern United States, it was the coming of the steam locomotive that truly allowed railroads to prosper.

In August 1829, Horatio Allen tested an English-built steamer named the Stourbridge Lion in Pennsylvania; by the time of the Civil War there were more than 60,000 miles of railroad in the country, by the 1870s, the Transcontinental Railroad stretched all the way to California and there were more than 190,000 –miles of rail at the beginning of the 20th century.

During the height of the industry, commonly referred to as the ‘Golden Age’ from the late 19th century through the 1920s there were more than 254,000 miles of railroad in service.

The expanding rail system needed material to tie the rails – then, in 1907, the ‘Santa Fe’ came to the Islands.

“Among the passengers for Hawaii on the Kīnaʻu yesterday were EO Faulkner (head of the tie and lumber department of the Atchison, Topeka and Santa Fe railroad) has come to this Territory to investigate the ʻōhiʻa ties”. (Pacific Commercial Advertising, September 25, 1907)

The Atchison, Topeka and Santa Fe Railway Company (distinctively known as the Santa Fe) was founded by Cyrus K Holiday in Kansas in 1859. A line that reached from Kansas to California and from Kansas to the Gulf of Mexico was the vision of Holiday.

The desire to tap into the cotton and cattle markets in Texas combined with the promise of Texas as a market for Kansas wheat led the Santa Fe to seek an entry into markets in Texas and the Gulf of Mexico. (American Rails)

Before he left the Islands, Faulkner “signed a contract with the Hawaiian Mahogany Lumber Company which will mean the exportation of 90,000,000-board feet of ʻōhiʻa to the mainland within the next five years.”

“While the representatives of their lumber company are unwilling to state the exact price obtained for their lumber under the contract, the fact was obtained that it was between $2,500,000 and $3,000,000.” (Hawaiian Gazette, October 11, 1907)

To fulfill the agreement, “The ties will all be handled by the Hilo railroad. The next work to be done will be making a start on the new mill in Puna and we will also build a railroad, connecting with the main line at Pahoa, and running some four miles into the forest eventually.”

“It will run through the ʻōhiʻa forests which skirt the koa, and thus enable us to reach the koa property easily.” (AN Campbell, Henry Waterhouse Co; Pacific Commercial Advertiser, September 25, 1907)

“The development of the Hawaiian lumber industry stands out preeminent, through the signing in October 1907 of a contract between the Hawaiian Mahogany Lumber Company and the Santa Fe Railway System to supply during the next five years …” (Hawaii Department of Agriculture, Annual Report, 1908)

“According to the terms of the contract the local company is to furnish 500,000 ties six by eight inches and eight feet in length, each year for five years, the same to be delivered at such Coast ports as shall be designated by the railroad company.”

“In addition to this they shall deliver each year 500 sets of switch ties, which are heavier than the regular tie and vary in length from 10 to 22 feet.” (Hawaiian Gazette, October 11, 1907)

“Prior to this contract – in June 1907 – one schooner load of 13,000 ʻōhiʻa ties was sent to San Francisco. Several good-sized orders for ʻōhiʻa ties and ʻōhiʻa piling for use in the Territory have also been filled by the Hawaiian Mahogany Lumber Company.” (Hawaii Department of Agriculture, Annual Report, 1908)

Hawaiian Mahogany Lumber Company (also called Pāhoa Lumber Mill) began in 1907 (owned by James B Castle.) By September 1908, the company was operating a lumber mill in Pāhoa.

A narrow gauge railroad was built from Glenwood to the saw-mill in the woods back of the Volcano House, the mill itself has been erected and some of the machinery installed. Trees were felled in the forest, cut into logs and hauled in to the mill yard.

Most of the ties were to be cut in the Puna District on the homestead lots above Olaʻa, on lands of the Puna Plantation that were being cleared for cane, and on other lands in Puna on which rubber will be planted. The ties will be shipped from Hilo by steamers and sailing vessels, the first shipment being sometime in the spring of 1908.

Between 1909 and 1910, Pāhoa Lumber Mill have lumbered something over 1000 acres. In 1911, the Pāhoa Lumber Mill sought more land for logging. However, by 1914, the Division of Forestry notes that the Pahoa Lumber Mill “has barely reached the section set apart as the Puna Forest Reserve…” (Division of Forestry Annual Report, 1914)

In January 5, 1910 Lorrin A Thruston and Frank B. McStocker of the Hawaiian Development Co. Ltd. appeared before Marston Campbell, Commissioner of Public Lands in Honolulu, to secure rights to log a tract of government lands in Puna.

In January 1913, a fire devastated the Pāhoa Lumber Company mill, and that same year the mill changed its name to Hawaiʻi Hardwood Company. According to government records, the Hawaiian Development Company Ltd. was a successor to the Hawaiian Mahogany Lumber Company (Hawaiian Forester and Agriculturalist)

The contract with the Santa Fe Railway System was never fulfilled. The Division of Forestry noted that by 1914, few ‘ʻōhiʻa was being sold for railroad ties after it was realized that the ‘ʻōhiʻa wood ties did not last in the extreme conditions of the southwest.

Likewise, “increasing attention is being paid to finding a market for ʻōhiʻa for uses of higher tirade. Especially is an effort being made to introduce ʻōhiʻa as flooring …”

“… a use to which the firm, close texture of the wood and its handsome color lend themselves admirably. The waste from the ʻōhiʻa mills (slabs, etc.) is sold for firewood, not a little of it being shipped to Honolulu.” (Report of the Board of Commissioners of Agriculture and Forestry, 1911) (Lots of information here is from Uyeoka.)

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January 30, 2016 by Peter T Young 4 Comments

ʻAilāʻau

The longest recorded eruption at Kilauea, arguably, was the ʻAilāʻau eruption and lava flow in the 15th century, which may be memorialized in the Pele-Hiʻiaka chant. It was the largest in Hawaiʻi in more than 1,000-years.

The flow was named after ʻAilāʻau was known and feared by all the people. ʻAi means the “one who eats or devours.” Lāʻau means “tree” or a “forest.”

ʻAilāʻau was, therefore, the forest eating (destroying) fire-god. Time and again he laid the districts of South Hawaii desolate by the lava he poured out from his fire-pits. (He was the fire god before Pele arrived at Hawaiʻi Island.)

He was the god of the insatiable appetite; the continual eater of trees, whose path through forests was covered with black smoke fragrant with burning wood, and sometimes burdened with the smell of human flesh charred into cinders in the lava flow.

ʻAilāʻau seemed to be destructive and was so named by the people, but his fires were a part of the forces of creation. He built up the islands for future life. The flowing lava made land. Over time, the lava disintegrates and makes earth deposits and soil. When the rain falls, fruitful fields form and people settled there.

ʻAilāʻau still poured out his fire. It spread over the fertile fields, and the people feared him as the destroyer giving no thought to the final good.

He lived, the legends say, for a long time in a very ancient part of Kilauea, on the large island of Hawaii, now separated by a narrow ledge from the great crater and called Kilauea Iki (Little Kilauea).

The ʻAilāʻau eruption took place from a vent area just east of Kilauea Iki. The eruption built a broad shield. The eastern part of Kilauea Iki Crater slices through part of the shield, and red cinder and lava flows near the center of the shield can be seen on the northeastern wall of the crater.

The eruption probably lasted about 60 years, ending around 1470 (based on evaluation of radiocarbon data for 17 samples of lava flows produced by the ʻAilāʻau shield – from charcoal created when lava burns vegetation.) The ages obtained for the 17 samples were averaged and examined statistically to arrive at the final results.

The radiocarbon data are supported by the magnetic declination and inclination of the lava flows, frozen into the flows when they cooled. This study found that these “paleomagnetic directions” are consistent with what was expected for the 15th century.

Such a long eruption naturally produced a large volume of lava, estimated to be about 5.2 cubic kilometers (1.25 cubic miles) after accounting for the bubbles in the lava. The rate of eruption is about the same as that for other long-lasting eruptions at Kilauea.

This large volume of lava covered a huge area, about 166 square miles (over 106,000-acres) – larger than the Island of Lānaʻi. From the summit of the ʻAilāʻau shield, pāhoehoe lava flowed 25-miles northeastward, making it all the way to the coast.

Lava covered all, or most, of what are now Mauna Loa Estates, Royal Hawaiian Estates, Hawaiian Orchid Island Estates, Fern Forest Vacation Estates, Eden Rock Estates, Crescent Acres, Hawaiian Acres, Orchid Land Estates, ʻAinaloa, Hawaiian Paradise Park and Hawaiian Beaches. (USGS)

After a time, ʻAilāʻau left these pit craters and went into the great crater and was said to be living there when Pele came to the seashore far below.

When Pele came to the island Hawaiʻi, she first stopped at a place called Keahialaka in the district of Puna. From this place she began her inland journey toward the mountains. As she passed on her way there grew within her an intense desire to go at once and see ʻAilāʻau, the god to whom Kilauea belonged, and find a resting-place with him as the end of her journey.

She came up, but ʻAilāʻau was not in his house – he had made himself thoroughly lost. He had vanished because he knew that this one coming toward him was Pele. He had seen her toiling down by the sea at Keahialaka. Trembling dread and heavy fear overpowered him.

He ran away and was entirely lost. When he came to that pit she laid out the plan for her abiding home, beginning at once to dig up the foundations. She dug day and night and found that this place fulfilled all her desires. Therefore, she fastened herself tight to Hawaii for all time.

These are the words in which the legend disposes of this ancient god of volcanic fires. He disappears from Hawaiian thought and Pele from a foreign land finds a satisfactory crater in which her spirit power can always dig up everlastingly overflowing fountains of raging lava. (Westervelt)

The ʻAilāʻau flow was such a vast outpouring changed the landscape of much of Puna. It must have had an important impact on local residents, and as such it may well be described in the Pele-Hiʻiaka chant.

Hiʻiaka, late on returning to Kilauea from Kauaʻi with Lohiau, sees that Pele has broken her promise and set afire Hiʻiaka’s treasured ʻōhiʻa lehua forest in Puna. Hiʻiaka is furious, and this leads to her love-making with Lohiau, his subsequent death at the hands of Pele, and Hiʻiaka’s frantic digging to recover the body.

The ʻAilāʻau flows seem to be the most likely candidate because it covered so much of Puna. The timing seems right, too – after the Pele clan arrived from Kahiki, before the caldera formed (Hiʻiaka’s frantic digging may record this), and before the encounters with Kamapuaʻa, some of which probably deal with explosive eruptions between about 1500 and 1790. (Information here is from USGS and Westervelt.)

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March 10, 2015 by Peter T Young 12 Comments

What happened to ʻOlaʻa?

That seems to be the question of some, because in the district of Puna on the Island of Hawaiʻi what once was called Olaʻa is now called Keaʻau. So why did it change?

Let’s look back a bit.

Part of the confusion may be that Olaʻa was formerly called Laʻa, a legendary area for collecting bird feathers. (Ulukau) To further confuse things, some scholars believe that ʻOlaʻa is misspelled, and should be spelled as ʻO-Laʻa.

Some believe that the okina is a substitute for the letter ‘k,’ as it is in some other Polynesian languages, which would, in turn, change the meaning to the name of the hula deity Laka, or a place dedicated (Iaʻa) to the god. (Cultural Surveys)

Laka is the goddess of the upland forests worshiped in the hula dance. (Beckwith) Since Laka is guardian of the forest, her name is invoked by hula dancers and others when entering the forest.

Forests once covered much of ʻOlaʻa; they were later (1905-1928) made part of the forest reserve system within the Islands. The forest lands of ʻOlaʻa were noted for their growth of ʻohiʻa and koa trees, and hapuʻu tree fern.

At the Mahele (1848,) ʻOlaʻa was retained by the Crown. It was described as “A very large land, but cut off from the sea by Keaʻau.” (Cultural Surveys)

Keaʻau (about 60,000-acres of land) is the northern most of some 50 ahupuaʻa (ancient land divisions) found in the district of Puna. Keaʻau extends from the ocean fishery some 26 miles inland, and reaches an elevation of about 3,900-feet – portions of it wrap around the makai point of ʻOlaʻa. In the uplands, Keaʻau is cut off by Keauhou, eastern-most of the ahupuaʻa of the district of Kaʻu. (Maly)

While historically people typically settled along the shoreline, because much of the Puna’s district’s coastal areas have thin soils and there are no good deep water harbors, settlement patterns in Puna tend to be dispersed and without major population centers. Villages in Puna tended inland, and away from the coast, where the soil is better for agriculture. (Escott)

This was confirmed on William Ellis’ travel around the island in the early 1800s, “Hitherto we had travelled close to the seashore, in order to visit the most populous villages in the districts through which we had passed. But here receiving information that we should find more inhabitants a few miles inland, than nearer the sea, we thought it best to direct our course towards the mountains.” (Ellis, 1826)

“Nearly all the food consumed by the residents of this District is raised in the interior belt to which access is had by the ancient paths or trails leading from the sea coast. The finest sweet potatoes are raised in places that look more like banks of cobble stones or piles of macadam freshly dumped varying from the size of a walnut to those as large as ones fist. In these holes there is not a particle of soil to be seen”. (Alexander; Rechtman)

What is consistent and clear from testimony before the Land Commission, there definitely was an Olaʻa in upper Puna on the Island of Hawaiʻi. The testimony is equally consistent and clear that there also was a Keaʻau.

Thrum, in his 1894 Hawaiian Almanac and Annual, noted, “The year 1894 witnessed the completion of the volcano road which was begun in 1889. This is a boon to visitors and the settlers in the new coffee district of ʻOlaʻa, as it affords a fine carriage drive the entire distance of thirty miles. Regular stages now run between Hilo and the Volcano House every other day.”

A common reference relates to the old road to Volcano, “ʻOlaʻa (is) on the Hilo side of the road and Keaʻau on the Puna side.” Others phrased it “ʻOlaʻa being on the North side of the road and Keaʻau on the South east side.”

“ʻOlaʻa has come into prominence in the past few years as a most promising coffee center. The opening of the road from Hilo to the volcano, which traverses this neighborhood, was the means of bringing the possibilities of the ʻOlaʻa lands to public notice as well as within reach.” (Thrum, 1898)

So, what happened with the ʻOlaʻa – Keaʻau name changes?

Before 1900, coffee was the chief agricultural crop in the area. Over 6,000-acres of coffee trees were owned by approximately 200-independent coffee planters and 6 incorporated companies.

Soon, sugarcane was in large-scale production. Initially founded in 1899, ʻOlaʻa Sugar Company leased about 4,000-acres of land, expanded and eventually became the dominant operation in the region. Plantation fields extended for 10-miles along both sides of Highway 11 between Keaʻau and Mountain View, as well as in the Pāhoa and Kapoho areas.

Construction of centrally-located ʻOlaʻa Sugar Mill was completed in 1902, requiring 51 men working a three-shift operation. This industrial expansion marked the beginning of massive landscape alterations and clearing operations.

A community grew around the plantation. Attention to employee welfare was demonstrated by ʻOlaʻa Sugar Company in the housing program, free medical attention and recreational facilities. ʻOlaʻa modernized the housing by building new family units and relocating outlying houses scattered about the plantation into nine main villages.

They became miniature towns with running water, electric lights, schools, churches, stores, clubhouses, theaters, parks and ball fields. The plantation roads radiated from these nine camps to cover the cane areas where the men worked. The 1930 plantation census noted a total of 5,999-men, women and children residing in 1,098-houses at ʻOlaʻa. (HSPA)

The plantation made land available for community uses. As examples, the ʻOlaʻa Hongwanji was built in 1902. Likewise, ʻOlaʻa Christian Church was nearby. ʻOlaʻa School, an elementary school, began in 1939. Other groups and places were formed using the ʻOlaʻa namesake.

That changed … and, it’s not clear how or when the mistake was learned.

But a 1951 article in The Friend paper reported part of the reasoning for subsequent name changes. “At an impressive ceremony, more than 250 members and friends of the church gathered to witness the old ʻOlaʻa Christian Church become the new Keaʻau Congregational Church.”

“The name-changing and rededication ceremony took place on the night of April 10, 1951, at the ʻOlaʻa Christian Church …. The Christian assertion, ‘God is Truth,’ is no mere, pious assertion designed to conceal their inner fear of truth nor their secret attachment to falsehood.”

“Christians are incurably truthseekers. Thus when the members of our church learned that the original and correct name of the village in which the church is situated is Keaʻau and not ʻOlaʻa, they felt that the time had come when they should change the name of the church.” (The Friend, June 1, 1951)

Others followed.

In 1960, ʻOlaʻa Sugar Company became Puna Sugar Company. ʻOlaʻa Elementary School became Keaʻau Elementary and Intermediate School (later Keaʻau Middle School.) In the early-1970s, ʻOlaʻa Hongwanji became Puna Hongwanji.

Not all early labels and references were incorrect; a 1914 USGS map appears to correctly label the place once known as ʻOlaʻa as Keaau.

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November 13, 2014 by Peter T Young 1 Comment

Prior to Western contact, each of the major islands or independent chiefdoms in the Hawaiian chain comprised a mokupuni (island.) Over the centuries, as the ancient Hawaiian population grew, land use and resource management also evolved.

Each island was divided into several moku or districts, of which there are six in the island of Hawaiʻi, and the same number in Oʻahu. There is a district called Kona on the lee side and one called Koʻolau on the windward side of almost every island. (Alexander) Another moku (common on a couple mokupuni) is Puna (“well-spring”) – this summary is about Puna on Hawaiʻi Island.

Puna was once known for its groves of hala and ʻōhiʻa-lehua trees. Hawaiians observed, “Ka ua moaniani lehua o Puna / The rain that brings the fragrance of the lehua of Puna”.

This ʻōlelo noʻeau refers to the forests of Puna, which attract clouds to drench the district with many rains, refreshing and enriching the Puna water table, and sustaining the life cycle of all living things in Puna.

While the Puna district does not have running streams, it does have many inland and shoreline springs continuously fed by rains borne upon the northeast tradewinds. (McGregor)

In Nā Mele o Hawaiʻi Nei, the reference “Puna paia ʻala i ka paia ʻala i ka hala,” is translated as “Puna of the fragrant bowers, fragrant with the blossoms of the hala” (pandanus.) (King, 1938)

According to Pukui, in the olden days, people would stick branches of hala into the thatching of their houses to bring some of the fragrance indoors.

“Puna on Hawaiʻi Island was the land first reached by Pāʻao, and here in Puna he built his first heiau for his god Ahaʻula and named it Ahaʻula (Wahaʻula.) It was a luakini (large heiau where human sacrifice was offered.) From Puna, Pāʻao went on to land in Kohala, at Puʻuepa. He built a heiau there, called Moʻokini.” (Kamakau; McGregor)

According to Kamakau, the Island of Hawaiʻi was without a chief when Pāʻao arrived in Hawaiʻi in the eleventh century. Evidently the chiefs of Hawaiʻi were considered aliʻi makaʻāinana (commoner chiefs) or just commoners, makaʻāinana, during this time.

Pāʻao sent back to Tahiti for a new ruler for Hawaiʻi, thereby ushering in a new era of ruling chiefs and kāhuna for the Hawaiian archipelago. The new ruler was Pili-kaʻaiea, from whom King Kamehameha I eventually descended. (McGregor)

One story tells that Hāʻena, a small bay near the northern boundary of Puna, is said to be the birthplace of hula. The goddess Hiʻiaka is said to have been instructed to dance hula on the beach there. Puna is said to inspire hula because of the natural movements of waves, wind and trees. (Other stories suggest hula was started in other areas of the Islands.)

Early settlement patterns in the Islands put people on the windward sides of the islands, typically along the shoreline. However, in Puna, much of the district’s coastal areas have thin soils and there are no good deep water harbors. The ocean along the Puna coast is often rough and windblown.

As a result, settlement patterns in Puna tend to be dispersed and without major population centers. Villages in Puna tended to be spread out over larger areas and often are inland, and away from the coast, where the soil is better for agriculture. (Escott)

This was confirmed on William Ellis’ travel around the island in the early 1800s, “Hitherto we had travelled close to the sea-shore, in order to visit the most populous villages in the districts through which we had passed. But here receiving information that we should find more inhabitants a few miles inland, than nearer the sea, we thought it best to direct our course towards the mountains.” (Ellis, 1826)

Alexander later (1891) noted, “The first settlement met with after leaving Hilo by the sea coast road, is at Keaau, a distant 10 miles where there are less than a dozen inhabitants; the next is at Makuʻu, distant 14 miles where there are a few more, after which there is occasionally a stray hut or two, until Halepuaʻa and Koaʻe are reached, 21 miles from Hilo, at which place there is quite a village”.

Puna was famous as a district for some of its valuable products, including “hogs, gray tapa cloth (‘eleuli), tapas made of mamaki bark, fine mats made of young pandanus blossoms (‘ahuhinalo,) mats made of young pandanus leaves (ʻahuao,) and feathers of the ʻoʻo and mamo birds”. (Kamakau; McGregor)

An historic trail once ran from the modern day Lili‘uokalani Gardens area to Hāʻena along the Puna coast. The trail is often referred to as the old Puna Trail and/or Puna Road. There is an historic trail/cart road that is also called the Puna Trail (Ala Hele Puna) and/or the Old Government Road.

It likely incorporated segments of the traditional Hawaiian trail system often referred to as the ala loa or ala hele. The full length of the Puna Trail, or Old Government Road, might have been constructed or improved just before 1840. The alignment was mapped by the Wilkes Expedition of 1804-41. (Escott)

With Western contact, extensive tracts of Puna’s landscape were transformed, first with sandalwood export began in 1790, reaching its peak between 1810 and 1825.

After Hawai‘i’s first forestry law in 1839 restricted the removal of sandalwood trees, cattle ranching and coffee cultivation became the leading commercial activities. By 1850, agriculture diversified with the cultivation of potatoes, onions, pumpkins, oranges and molasses.

Before 1900, coffee was the chief agricultural crop in the area. Over 6,000-acres of coffee trees were owned by approximately 200-independent coffee planters and 6 incorporated companies.

Soon, sugarcane was in large-scale production. The dominant operation in Puna was the Puna Sugar Company, whose plantation fields extended for ten miles along both sides of Highway 11 between Keaʻau and Mountain View, as well as in the Pāhoa and Kapoho areas.

Initially founded in 1899 as Olaʻa Sugar Company, it was later (1960) renamed Puna Sugar Company. The coffee trees were uprooted to make way for sugarcane. ʻŌhiʻa forests also had to be cleared, field rock piled, land plowed by mules or dug up by hand with a pick. Sugarcane was in large-scale production; the sugar mill operation ran for just over 80 years, until 1984.

Macadamia nuts and papaya were introduced in 1881 and 1919, respectively. Since the closure of the Puna Sugar Company, papaya and macadamia nut production have become the leading crops of Puna. About 97% of the state’s papaya production occurs in Puna, primarily in the Kapoho area.

Another thing growing in Puna is housing. Between 1958 and 1973, more than 52,500-individual lots were created. There are at least over 40-Puna subdivisions.

As a comparison, Oʻahu is about 382,500-acres in size; the district of Puna on the island of Hawaiʻi is about 320,000-acres in size – almost same-same.

According to the 2010 census, Oʻahu has about 955,000-people and Puna has about 45,500. That means there are less than a half-acre per person on Oʻahu and over 70-acres per person in Puna.

However, in Puna, they plotted out the subdivisions in cookie-cutter residential/agricultural lots across a grid, with very little space for other uses (such as parks, open space, government services, regional roads … the list goes on and on.)

Likewise, most subdivision lots are accessed by private, unpaved roads. The streets generally lack sidewalks and lighting, and do not meet current County standards in terms of pavement width, vertical geometrics, drainage and other design parameters.

There are only two main roads to move the people in the district in and out – one (Route 130 – Keaau-Pahoa Road) goes into Pahoa to Kalapana; the other (Route 11 – Volcano Highway) serves the lots up in the Volcano area. (Lots of information here from the Puna Community Development Plan.)

I was saddened when the news broadcast the first house lost to the ongoing lava flow – a home of a friend and former student from Parker School.

I have been debating about posting on Puna – but decided that as the lava flows there, we should reflect on its history, but also be sensitive to and respectful of the trauma facing many of the families there – they are going through situations many of us will never have to face.

The image shows the Wilkes 1840-1841 map of Puna. 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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February 12, 2014 by Peter T Young Leave a Comment

Kauai

Poetically the island is reportedly called, “Manōkalanipō”, or “Kauai a Manō” after the ancient chief who was largely responsible for elevating Kauai’s ancient society to sophisticated heights of advancement and productivity. (NativeKauai)

Geologically, Kauai is the oldest of the main inhabited islands in the chain. It is also the northwestern-most island, with Oʻahu separated by the Kaʻieʻie Channel, which is about 70-miles long. In centuries past, Kauai’s isolation from the other islands kept it safe from outside invasion and unwarranted conflict.

Kauai was traditionally divided into 5 moku (districts) including: Koʻolau, Haleleʻa, Nā Pali, Kona and Puna. (Common district names that are universally used across of the Hawaiian archipelago include “Koʻolau” marking the windward sides of the islands; “Kona” – the leeward sides of the islands; and “Puna” – indicating regions where springs and fresh water abound.)

The whole of the northwest coast (Napali) show the remains of extensive agricultural work and a fairly extensive population; the Mana region had clusters of house sites in the dry valleys that cut through the cliffs. Nearly all the great river valleys are thoroughly terraced and show evidence of population.

The principal location of the house sites is on the shore line, especially near the mouths of the river valleys where the taro was growing; in the mountains are some house sites and small villages.

The principal cultivated products on Kauai were taro, sweet potatoes, yams and gourds among the vegetables, and banana, breadfruit, coconut palm and paper mulberry among the trees. (Bennett)

Malo notes that the “cultivation of kula lands is quite different from that of irrigable lands. The farmer merely cleared of weeds as much land as he thought would suffice. If he was to plant taro (upland taro), he dug holes and enriched them with a mulch of kukui leaves, ashes or dirt, after which he planted the taro.”

“In some places they simply planted without mulch or fertilizer … If a field of potatoes was desired, the soil was raised into hills, in which the stems were planted; or the stems might merely be thrust into the ground anyhow, and the hilling done after the plants were grown.”

The boundaries of the five moku on Kauai were changed in the late-1800s to reflect the present day judicial land districts, Kawaihau, Hanalei, Waimea, Kōloa and Līhuʻe.

In 1877, Hanalei and Līhuʻe shared a common boundary. Kawaihau was set apart by King Kalākaua, who gave that name to the property lying between the Wailua River and Moloaʻa Valley. A bill was introduced into the legislature and the eastern end of Hanalei District was cut out and Kawaihau became the fifth district on the island of Kauai.

Though comprising only 547-square miles, Kauai is large enough to have figured at all times as a major influence on Hawaiian culture. Together with Niʻihau it forms a group which is considerably isolated from the other Hawaiian islands. (Bennett)

Fornander notes, “the ruling families of Kauai were the highest tapu chiefs in the group is evident from the avidity with which chiefs and chiefesses of the other islands sought alliance with them. They were always considered as the purest of the “blue blood” of the Hawaiian aristocracy; … But of the exploits and transactions of most of the chiefs who ruled over Kauai during this period, there is little preserved to tell.”

He further notes that during the “nine generations from Laamaikahiki (about the 14th century – he reportedly came from Tahiti,) the island of Niihau bore about the same political relation to the mōʻi (king) of Kauai as the island of Lanai did to the mōʻi of Maui – independent at times, acknowledging his suzerainty at others. … Springing from and intimately connected with the Kauai chiefs, there was a community of interests and a political adhesion which, however strained at times by internal troubles, never made default as against external foe.”

Then things changed for Kauai and the rest of the Islands. In the dawn hours of January 18, 1778, on his third expedition, British explorer Captain James Cook on the HMS Resolution and Captain Charles Clerke of the HMS Discovery first sighted what Cook named the Sandwich Islands (that were later named the Hawaiian Islands.) He first landed at Waimea, Kauai.

“The height of the land within, the quantity of clouds which we saw, during the whole time we staid, hanging over it, and frequently on the other parts, seems to put it beyond all doubt, that there is a sufficient supply of water; and that there are some running streams which we did not see, especially in the deep valleys, at the entrance of which the villages commonly stand.” (James Cook Journal)

“From the wooded part to the sea, the ground is covered with an excellent sort of grass, about two feet high, which grows sometimes in tufts, and though not very thick at the place where we were, seemed capable of being converted into plentiful crops of fine hay. But not even a shrub grows naturally on this extensive space.” (James Cook Journal)

Throughout their stay the ships were plentifully supplied with fresh provisions which were paid for mainly with iron, much of it in the form of long iron daggers made by the ships’ blacksmiths on the pattern of the wooden pāhoa used by the Hawaiians. The natives were permitted to watch the ships’ blacksmiths at work and from their observations gained information of practical value about the working of iron. (Kuykendall)

After a month’s stay, Cook got under sail again to resume his exploration of the Northern Pacific. Shortly after leaving Hawaiʻi Island, the foremast of the Resolution broke and the ships returned to Kealakekua Bay for repairs. On February 14, 1779, at Kealakekua Bay, Cook and some of his men were killed.

At the time of Cook’s arrival, 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,) Molokai, Lanai and Kahoʻolawe, ruled by Kahekili; (3) Oʻahu, under the rule of Kahahana; and at (4) Kauai and Niʻihau, Kamakahelei was ruler.

Kamakahelei was the “queen of Kauai and Niʻihau, and her husband (Kāʻeokūlani (Kāʻeo)) was a younger brother to Kahekili, while she was related to the royal family of Hawaiʻi. Thus, it will be seen, the reigning families of the several islands of the group were all related to each other, as well by marriage as by blood. So had it been for many generations. But their wars with each other were none the less vindictive because of their kinship, or attended with less of barbarity in their hours of triumph.” (Kalākaua)

Kaumuali‘i was the only son of Kamakahelei and Kāʻeo; he was born in 1778 at Holoholokū, a royal birthing heiau specifically designated for the birth of high ranking children. Kaumuali‘i became ruling chief of Kauai upon the death of his parents.

In 1784, Kamehameha I began a war of conquest, and, by 1795, with his superior use of modern weapons and western advisors, he subdued all other chiefdoms, with the exception of Kauai. King Kamehameha I launched his first invasion attempt on Kauai in April of 1796, having already conquered the other Hawaiian Islands, and having fought his last major battle at Nuʻuanu on O‘ahu in 1795.

Kauai’s opposing factions (Kaumuali‘i versus Keawe) were extremely vulnerable as they had been weakened by fighting each other (Keawe died and Kaumuali‘i was, ultimately, ruler of Kauai and Ni‘ihau.) Kamehameha’s two attempts at invading Kauai were foiled (by storm and sickness.)

The island was never conquered; 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 to Kamehameha. The agreement marked the end of war and thoughts of war across the islands.

After King Kamehameha I died in 1819, Kaumuali‘i pledged his allegiance to Liholiho, Kamehameha’s son and successor. Kaumuali‘i settled in Honolulu and became a husband of Kaʻahumanu, widow of Kamehameha I.

Hiram Bingham was on a preaching tour of the island of Kauai in 1824, shortly before King Kaumuali‘i died. Kaumuali‘i had been living on Oahu for three years. Bingham spoke to him just before coming to Kauai.

Bingham writes:
“We found Kaumuali‘i seated at his desk, writing a letter of business. We were forcible and pleasantly struck with the dignity and gravity, courteousness, freedom and affection with which he rose and gave us his hand, his hearty aloha, and friendly parting smile, so much like a cultivated Christian brother.”

When the king died, Bingham said a gloom fell over Kauai.

Kaumuali‘i was buried at Waine‘e Church (Wai‘ola Church,) on Maui (he wanted to be buried near Keōpūolani, another of Kamehameha’s wives – mother of Liholiho (Kamehameha II) and Kauikeaouli (Kamehameha III.)) (King Kaumuali‘i’s granddaughter Kapiʻolani (1834–1899) married King Kalākaua.)

The image shows a map of the island of Kauai, noting moku (districts) and ahupuaʻa. I added a couple of other images in a folder of like name in the Photos section on my Facebook and Google+ pages.

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