Images of Old Hawaiʻi

by Peter T Young Leave a Comment

Barbara Hall

“Born in Honolulu the son of a whaler, [Alfred Wellington] AW Carter graduated summa cum laude from Yale law school, became a judge, and distinguished himself in various positions in island commerce and government.”

“The ‘big thing’ in his business life – running Parker Ranch – started in 1899 when, at the age of 32, he was named as guardian of young Thelma Kahiluonapuaapiilani Parker. He was to guide Parker Ranch for nearly half a century and do more to advance it than anyone but old Parker himself.” (Paniolo Hall of Fame)

“A man of great humility and spirit, he ever disclaimed that he alone made the Parker Ranch one of the most important meat-producing units of the world, although this was often said of him.”

“Mr. Carter gave the major credit for building this mighty enterprise to the teamwork of the Hawaiian cowboys; to the advice of practical ranchmen who had learned by experience; and to the reasoning of research in the ways of life from germs to genetics.”

“Some thought him a martinet because he demanded that instructions be followed to the letter, but he took the blame himself for errors of judgment, this personally humble and humane servant of the law and leader among his fellows.”

“An unusual man, this Hawaii’s native son, creator of great wealth for others.  A somewhat austere man because of his almost puritanical adherence to right and justice, the warmth of his friendships will be a treasured remembrance always.” (Honolulu Advertiser, April 29, 1949)

In 1915, “Barbara Hall is built at a cost of $6,954.02 by Parker Ranch as a place of rest and relaxation for ranch employees and is named in honor of the daughter of then Parker Ranch Manager, AW Carter.” (Parker School)  (Barbara Juliette Carter was born June 25, 1901.)

“The courthouse was [used for social activities] … in the meantime we had built this Barbara Hall … That was built for social activities. And then, that [courthouse] building there was used by the police department and for court cases.”

“It was just a big hall and a back room and upstairs for movie projector. We used to have silent pictures those days. Once in a while, we had silent pictures (shown for ranch) families.”

“It was mostly (used) for ranch affairs, ranch functions. When we grew up, we’re not able to throw a party or have a big function like we do now. Everybody just goes out and have a big Iu‘au or for a wedding or baptism. Those days, we didn’t have such a thing. So the hall was strictly used for ranch functions. (It was not opened to the community.)”

“That’s where they had the Christmas-tree program and the big lu’au and silent movies. And meetings would be held, as long it’s ranch-associated, like Boy Scouts, Girl Scouts, you know, that are sponsored by the ranch. They would have first use of that facility. Otherwise, there was no other place to hold a meeting, except to go (to) the schools.” (Elizabeth Kimura, Oral History)

“In addition to R&R for Parker Ranch employees, Barbara Hall serves as a community hall for social gatherings, flower shows, community plays, fashion shows, club activities, baby clinics, dance classes, and other community events.”

“Parker Ranch hosts an annual Christmas party and New Year’s Eve luau inviting all residents of Waimea to Barbara Hall.” (Parker School)

“[When] they had a lū‘au there and it took about a week to prepare things for the lū‘au. Because they’d go down to ‘Anaeho‘omalu to get coconuts. They’d go up in the mountain to pick maile and pick fern, to decorate the tables and whatnot.”

“And then cut firewood for the imu, and I guess there probably were twenty-five, thirty people involved in preparing this lū‘au. And every employee on the ranch and a lot of outsiders, non-ranch people, were invited to the lū‘au.”

“The tables were all decorated beautifully with palapalai and ginger and they put the food on the table and they keep the door closed. And when Mr. Carter came up they’d open the door and he would be the first one to go in and sit down, and everybody else would follow in.” (Rally Greenwell, Oral History)

“[D]uring the war … That’s when the marines took over and they added on to the old Barbara Hall and made extensions more for gathering place. The boys would go there and play cards and have bingo games. Recreation …”

In 1943, “Barbara Hall [became] a United Service Organizations (USO) facility for more than 55,000 United States Marines and Navy personnel (two waves of roughly 25,000 soldiers over a two-year period) who train at Camp Tarawa on Parker Ranch during World War II. In two weeks, Waimea’s population explodes from approximately 400 to 25,000 people.” (Parker School)

Barbara Hall at main side Camp Tarawa in Waimea was the busiest and most popular USO on the Island. It was the site of dances with live music played by famous orchestras, entertainment by big-name stars and other recreational activities. (Greguras)

“Our local people used to join in with [the military]. And then they built the (movie) theater right next door to the hall. The military did that. … We used to call it Kahilu Theatre. … Everybody came and watched movies.”

“In fact, the war did a lot of good for Waimea. They brought in the theater, and brought in electricity, that’s a big help. … And after the military left, (the theater was operated by a private individual).”

“It was renamed after Richard’s [Richard Smart’s] mother. Richard’s mother, Kahilu [taken from the first three syllables of her Hawaiian name-Thelma Kahiluonapuaapi’ilani Parker Smart]. It was named Kahilu Hall.” (Elizabeth Kimura, Oral History)

On September 3, 1976, Parker School began; 58 students (grades 9 – 12) were enrolled in the side downstairs portion of Kahilu Hall. Richard Smart loaned the space for the first five classrooms, including a science lab and library-study hall. Parker School continues to use the former Barbara Hall on its campus.

“And then, Richard [Smart] built a new town hall in honor of his mother. Kahilu Town Hall and the Kahilu Theatre.” (Elizabeth Kimura, Oral History)

Alfred Hartwell Carter, commonly known as Hartwell, was the only son of Alfred Wellington Carter and Edith Hartwell Carter. He became Parker Ranch manager in 1937 upon the retirement of his father, AW Carter.

In 1949, Carter Sr. passed away leaving his son with complete responsibility for management of the huge Parker Ranch. Hartwell retired on December 31, 1959, after nearly 23 years of service. (Paniolo Hall of Fame)

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by Peter T Young Leave a Comment

Lorenzo Lyons (Makua Laiana – Father Lyons)

The family name was originally Lyon, to which his grandfather, David Lyon, arbitrarily added an ‘s.’

The Lyon or Lyons family traces its descent back to the time of the Norman Conquest and William the Conqueror.  The first of the family to immigrate to America was William Lyon, who went from London to Boston in 1635.

General Nathaniel Lyon, who lost his life in the Civil War, was of the same stock, as also was Mary Lyon, the founder of Mt. Holyoke Seminary.

A tradition in the Lyons family says that some of its members took part in the celebrated “Boston Tea Party,” returning home with some of the tea in their shoes. (Williams College)

Lorenzo and Betsy Lyons arrived in the Hawaiian Islands as missionaries of the American Board of Commissioners for Foreign Missions (ABCFM,) arriving on the ‘Averick’ on May 17, 1832.

They were part of the large Fifth Company, including the Alexanders, Armstrongs, Emersons, Forbes, Hitchcocks, Lymans and others.

On July 16 1832, Missionary Lorenzo Lyons replaced Reverend Dwight Baldwin as minister at Waimea, South Kohala, Hawai‘i. Lyons’ “Church Field” was centered in Waimea, at what is now the historic church ‘Imiola.

In a May 8, 1835 letter to the ABCFM, Lyons notes: “Mr. Baldwin in consequence of ill health is removed from Waimea, and never expects to return. Hence 15,000 souls are thrown upon me, a burden greater than I can bear. Waimea is the most central station. A man located there can do something – not much – for Kohala and Hāmākua.”

“It is my conviction and the conviction of many others that Waimea, including its outposts, is the most difficult and uninviting of all stations now occupied. No one who is acquainted with it wishes to be located there. Perhaps I am mistaken. But I shall sink unless I am speedily aided. “

“To be alone in this wide, desolate and lone region, 40 or 50 miles from any missionary brother, and no physician nearer than Oahu, is unpleasant. But to have the care of so many thousands weighing upon me is unsupportable. Pray for me”.

He stayed, stuck to it, succeeded and spent the rest of his life in Waimea.

Father Lyons was eminently popular with Hawaiians and with all men.  His nature was guileless, cordial, enthusiastic, cheering. He was remarkable for hospitality to Hawaiians always seeing that his visitors passing through Waimea had something to eat.  (Hawaiian Gazette, October 19, 1886)

His base was at ʻImiola Church in Waimea.  The first ʻImiola Church was a grass hut built and dedicated sometime before 1832 by King Kamehameha III.  Lyons wrote in his journal that at least one hundred little grass schoolhouses were scattered around the immediate Waimea area at that time.

His first wife, Betsy, died in 1837.  From that time on Lyons continued the tireless and devoted worker wholly thoughtless of self, joyous, enthusiastic, ardent and kindly to others.

His constant tours extended from near Laupāhoehoe to Waimanu in Hāmākua and to Kawaihae and Puako in Kohala South. He always went on foot, unsparing of his slight and wiry frame.  (Hawaiian Gazette, October 19, 1886)

On July 14, 1838, he married Lucia G. Smith of Truxton, New York.

By February of 1843, the first ʻImiola Church had been torn down and was replaced by a stone structure with thatched roof and windows.  Hundreds of Hawaiians helped in the collection of stones, often carrying them miles to the construction site.  However, it ran into disrepair.

On August 29, 1855, the cornerstone of a new church was laid. “Under the cornerstone (SW corner) was deposited a tin box wrapped in mamaki kapa – Hawaiian Bible, hymn books, newspapers, laws, etc.” (Lyons) By 1857, the church was completed and dedicated. The ceiling rafters, floor and exterior clapboard are made of koa.

As was the practice, the early missionaries learned the Hawaiian language and taught their lessons in Hawaiian, rather than English.  In part, the mission did not want to create a separate caste and portion of the community as English-speaking Hawaiians.  In later years, the instruction, ultimately, was in English.

Lyons was an avid supporter of the Hawaiian language.  He wrote a letter to the editor in The Friend newspaper (September 2, 1878) that, in part noted: “An interminable language…”

“[I]t is one of the oldest living languages of the earth, as some conjecture, and may well be classed among the best…the thought to displace it, or to doom it to oblivion by substituting the English language, ought not for a moment to be indulged. … Long live the grand old, sonorous, poetical Hawaiian language.”

He was lovingly known to Hawaiians as Ka Makua Laiana, Haku Mele o ka Aina Mauna – Father Lyons, Lyric Poet of the Mountain County.

Lyons was fluent in the Hawaiian language and composed many poems and hymns; his best known and beloved work is the hymn “Hawaiʻi Aloha” sung to the tune of “I Left It All With Jesus” (circa 1852.)  The song was inducted into the Hawaiian Music Hall of Fame in 1998.

“Widely regarded as Hawaiʻi’s second anthem, this hymn is sung in both churches and public gatherings. It is performed at important government and social functions to bring people together in unity, and at the closing of Hawaiʻi Legislative sessions.”

“The first appearance of “Hawaiʻi Aloha” in a Protestant hymnal was in 1953, nearly 100 years after it was written. Today, people automatically stand when this song is played extolling the virtues of ‘beloved Hawaiʻi.’” (Hawaiian Music Museum).

Hawaiʻi Aloha – Israel Kamakawiwoʻole
https://www.youtube.com/watch?v=C_17vGYa81s

“In 1872, he published Buke Himeni Hawaii containing over 600 hymns two thirds his own composition. Some years later he prepared the Sabbath School Hymn and Tune Book Lei Aliʻi … The Hawaiians owe entirely to his exertions their introduction to modern enlivening styles of popular sacred music.”  (Hawaiian Gazette, October 19, 1886)

After leaving the mission, he stayed in Waimea.

He was known in the town as the man who carried out many functions.  In October, 1854 Father Lyons became the first official Postmaster of Waimea, a post he held until he was very old. The Honolulu Directory of 1884 listed him as pastor of ʻImiola Church, postmaster, school agent and government physician.

His love for his native country was all that might be expected in such a deeply affectionate and idealistic nature. … But it was to another flag that Laiana affectionately and unreservedly dedicated his allegiance and his life.  (Doyle)

It was the desire of Laiana’s heart that when laid in his last resting place he be wrapped in his dearest flag, the flag of Hawaiʻi Nei. Kalākaua himself sent the flag and the frail little body was encased in its soft silken folds.  (Doyle)

Lorenzo Lyons died October 6, 1886.  He was buried some distance from the church on the grounds of his old homestead.  In April, 1939, his remains were moved to the grounds of ʻImiola Church, Waimea, South Kohala, Hawaiʻi.

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by Peter T Young Leave a Comment

The Battle of Hōkūʻula

Prominent features rising above the town of Waimea on the Big Island are the puʻu (cinder cones) in the surrounding pasture.  The South Kohala community made special note of these physical features in the Community Development Plan noting, “the Puʻu define the special landscape ‘sense of place’ of Waimea.”

One of these, Hōkūʻula (red star,) played a prominent role in battles between warring leadership from the islands of Maui and Hawaiʻi.  This story dates back to about the mid-1600s.

To put this timeframe in global perspective, around this time: the Ming Dynasty in China ended and the Manchus came into power and established the Qing dynasty; the Taj Mahal was completed in India: British restored the monarchy and Charles II was crowned king of England; and the Massachusetts Bay colony was forming after the recent landing of the Pilgrims at Plymouth Rock.

In the islands, Lonoikamakahiki (Lono) was the Mōʻi (Chief) of Hawai‘i.  He was a descendant of Pili (a high chief from Tahiti from the 13th century.  Lono was grandson of ʻUmi (and great grandson of Līloa.))

“Lono-i-ka-makahiki was a son of Keawe-nui-a-Umi, and was chief of Ka-u and Puna. He was sole ruler over those two districts on Hawaii. He was married to a chiefess, named Ka-iki-lani-kohe-paniʻo, who was descended from Laea-nui-kau-manamana. To them were born sons, Keawe-Hanau-i-ka-walu and Ka-ʻihi-kapu-mahana.”   (Kamakau)

Through marriage and victories over other chiefs, Lonoikamakahiki became the ruler of the Island of Hawaiʻi.  “During Lono’s reign, when he tended to the affairs of his kingdom, the chiefs and commoners lived in peace.”  (Kamakau)

Lono visited the Mōʻi of the various islands, including Kamalālāwalu, ruling chief of Maui.  “Lono-i-ka-makahiki sought the good will of these chiefs when he came to meet and associate with them in a friendly manner. There were to be no wars between one chief and another.”  (Kamakau)

Kamalālāwalu (Kama) met him and welcomed him royally.  The chiefly host and guest spent much time in surfing, a sport that was enjoyed by all.  Lono was lavishly entertained by Kamalālāwalu.

Not long after Lono’s departure and return to Hawai‘i, however, Kamalālāwalu, driven by ambition, decided to invade and conquer the nation of Island of Hawai‘i.  He sent spies to survey the opposition; they reported there were few men in the Kohala region.

When Kamalālāwalu heard the report of his spies, he was eager to stir his warriors to make war on Hawaiʻi.  Most of the prophets and seers supported the chief’s desire and gave dogs as their omen of victory [said that clouds taking the form of dogs foretold victory]. The dogs were a sign of fierceness, and so would the chief fiercely attack the enemy and gain the victory with great slaughter of the foe.

Part of the prophets and seers came to the chief with prophecies denying his victory, and urging him not to go to fight against Hawaiʻi.  When Lanikāula, a high priest from Moloka‘i, warned Kamalālāwalu of the dangers of an assault, an irate Kamalālāwalu replied “when I return, I will burn you alive.” (Fornander)

Kamalālāwalu’s fleet landed in Puakō and met no opposition. Lono’s oldest brother, Kanaloakuaʻana, was in residence Waimea at the time, and, upon hearing of the invasion, marched toward Puakō with what forces he had at hand. A battle ensued at Kauna‘oa (near the present-day Mauna Kea Resort), and Kanaloakuaʻana’s forces were defeated, with Kanaloakuaʻana himself being taken prisoner and eventually killed.

After this initial success, Kamalālāwalu and his Maui warriors marched boldly inland and took up a position above Waimea on top of the puʻu called Hōkūʻula and awaited Lono’s forces.

During the night, Lono’s warriors from Kona arrived and occupied a position near Puʻupā (the large cinder cone makai of the Waimea-Kohala Airport.) His warriors from Kaʻū (led by its high chief and Lono’s half-brother, Pupuakea) and Puna were stationed from the pu‘u called Holoholoku (the large cinder cone out in the plains below Mauna Kea,) those from Hilo and Hāmākua were stationed near Mahiki, and those from Kohala were stationed on the slopes of Momoualoa.

That morning, from his position atop Hōkūʻula, Kamalālāwalu could see that the lowlands were literally covered with the countless warriors of Lono, and realized that he was outnumbered. For three days the armies skirmished, with the actions of the Maui warriors being dominated by Kamalālāwalu’s nephew and chief, Makakuikalani.

“Short and long spears were flung, and death took its toll on both sides. The Maui men who were used to slinging shiny, water-worn stones grabbed up the stones of Puʻoaʻoaka. A cloud of dust rose to the sky and twisted about like smoke, but the lava rocks were light, and few of the Hawaii men were killed by them.”  (Kamakau)

“The warriors of Maui were put to flight, and the retreat to Kawaihae was long. [Yet] there were many who did reach Kawaihae, but because of a lack of canoes, only a few escaped with their lives. Most of the chiefs and warriors from Maui were destroyed.”  (Kamakau)

While Kamakau notes Kamalālāwalu died on the grassy plain of Puakō, other tradition suggests that after Lonoikamakahiki defeated Kamalālāwalu at Hōkūʻula, he brought the vanquished king of Maui to Keʻekū Heiau in Kahaluʻu and offered him as a sacrifice.

The spirits of Kamalālāwalu’s grieving dogs, Kauakahiʻokaʻoka (a white dog) and Kapapako (a black dog,) 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 Kamalālāwalu.

So ended the first of the major wars between the nations of Maui and Hawai‘i, and a turning point in the history of Hawai‘i.

(Puʻu Hōkūʻula is sometimes referred as “”Buster Brown.”  Apparently, while training at Camp Tarawa in Waimea, Marines named it Buster Brown Hill after the former section manager for Parker Ranch, who lived just below the hill.)

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by Peter T Young Leave a Comment

Poʻo Kanaka

Traditional translations of poʻo kanaka suggest it means “human head;” however, in this case, it has a regional translation and is used to describe a flower, the pansy (folks thought the flower looked like a man’s head.)

It was also the name given to a man’s home.

He is said to have been the first to introduce the pansy flower in Hawaiʻi and he planted pansies around his house.  (Kimura)

Puapoʻo-kanaka (“The flower-that-looks-like-a-man”) eventually became the favorite of Waimea cowboys, who wore entire leis of pansies strung round their flopping vaquero hats.  (Korn)

The house stood within a level clearing at a spot called Puʻukapu, along the trail leading to the more upland forested area up Mauna Kea known as Manaiole, what we call Mānā, today.

The house, built in the 1830s, was made of rubble-and-mortar construction.  Rocks were formed into walls and plastered over with putty lime mortar (the lime obtained from ground coral.)  Rubble ruins remain of the house site, today.

The home was described as an Irish stone cottage.

It’s not clear what the man’s real name was – some suggest it was initially William Wallace.  An Irishman, he came to Hawaiʻi aboard a whaling ship that landed at Kawaihae (about 1834.)  He left the ship and went up the hill to Waimea, where he settled – there, he took the name Jack Purdy.  (Kimura)

Some suggest Purdy, along with fellow Waimea resident John Palmer Parker, can be considered the first cowboys in Hawaiʻi.  They started out as bullock hunters, selling their salt beef, hides and tallow.

In the early-1830s, trade in sandalwood slowed down as island forests became depleted.  At about the same time, whaling ships hunting in the north Pacific began wintering in Hawaiian waters.

Ships provisioning in Hawaiʻi ports provided a market for salt beef, in addition to hides and tallow.  With the economic push of providing provisions to the whaling fleets, ranching became a commercial enterprise that grew in the islands.

Parker took a more business-like approach and took advantage of the opportunities of the day and established the Parker Ranch in the fledgling livestock industry.  Purdy was a rowdy, living the rugged life, typical of his peers in the early American West.  (Bergin)

A real or tall tale of his exploits (written in 1857) tells how Jack Purdy, mighty bullock hunter and expert guide, together with his employer and hunting companion, Mr. Julius Brenchley, succeeded without firearms – in fact not even equipped with their usual lassos – in capturing a ferocious wild bull and in killing the beast when he failed to extricate himself from a mudhole; and then celebrated their victory with a deserved steak dinner fresh off the carcass.  (Korn)

In 1832, Purdy married into Hawaiian royal lineage when he took Keawe-maʻu-hili (daughter to Kewae-a-heulu and Kaʻakau) as his bride.  Several of his children from that and his second marriage were respected cowboys.   (Bergin)

His grandson, Ikua Purdy, made headlines and national fame, when he won the World’s Steer Roping Championship in Cheyenne, Wyoming – roping, throwing and tying the steer in 56 seconds (on a borrowed horse.)  Ikua had worked at Parker Ranch, he later moved to Maui to ʻUlupalakua Ranch (he died there in 1945.)

Jack Purdy (William Wallace Jack Harry Hale Purdy) died on June 22, 1886, at the age of 86; he is buried near his home, Poʻo Kanaka.

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Kapaeloa

The literal translation for the moku (district) of Waialua is “two” (lua) “water(s)” (wai), which may be a reference to the pair of major streams that empty into its two main bays (Waialua and Kaiaka.)  An alternative interpretations of the meaning of Waialua suggest a particular lo‘i (irrigated taro patch,) a specific place called Kemo‘o and a cruel ancient chief named Waia.

Others suggest, “Waia, grandson of Wākea was said to be a cruel chief. He cared nothing of the gods or of doing good. He had men and women killed for the fun of killing them. When he saw a maiden with shapely legs, he ordered them cut off and if a man or a woman had beautiful tatooing he was put to death. … Waia lived and practised evil deeds at Waialua – as such, the place was named for him Waia-lua (Doubly disgraceful.)”  (Handy & Pukui)

“For the 28 generations from Hulihonua (the first man in the ancient Hawaiian past) to Wākea, no man was made chief over another. During the 25 generations from Wākea to Kapawa, various noted deeds are mentioned in the traditions and well-known stories.  Kapawa was the first chief to be set up as a ruling chief. This was at Waialua, Oʻahu; and from then on, the group of Hawaiian Islands became established as chief-ruled kingdoms”. (Kamakau)

Historic evidence indicates a fishing village, or a scattering of small fishing villages, extending from the west side of Waimea Bay back towards Waialua. This area along the coast and inland was known as Kāpaeloa (it’s in Waialua, and shares a boundary with Waimea ahupuaʻa that is in the moku of Koʻolauloa.)

In times past, Kāpaeloa may have been an ahupuaʻa; however, in later references (ie LCAs) Kāpaeloa is considered an ‘ili (land division smaller than an ahupua‘a) of either Kawailoa or (in the early-nineteenth century) Kamananui ahupua‘a.

The area is a relatively dry place, generally unsuitable for wet-taro cultivation, but ideal for its access to marine resources and deep-sea fisheries.  Any cultivation would have been limited to small gardens – families likely exchanged marine resources for other foodstuffs, such as taro, with farmers from nearby areas.

Here and in close proximity are four significant sites: Kūpopolo, a large heiau (temple;) Keahuohāpu’u, a fish-attracting shrine on a rocky point; Kaʻahakiʻi a tongue-shaped stone marking the ahupua‘a boundary between Waimea and Kawailoa; and Pu‘u o Mahuka Heiau at Pūpūkea.

This area, and some of the sites above are associated with Kaʻōpulupulu the last O‘ahu born Kahuna Nui (supreme spiritual leader) of the island.

In 1773, a leadership change was decided on Oʻahu where Kahahana would replace Kūmahana; this was the second chief to be elected (rather than conquest or heredity) to succeed to the leadership of Oʻahu, the first being Māʻilikūkahi who was his ancestor.  Kaʻōpulupulu was Waimea’s presiding priest and served Kahahana.

A story says Kahahana asked Kaʻōpulupulu to determine whether the gods approved of him, and whether the island of Kaua‘i would surrender if he invaded its shores. Kaʻōpulupulu requested that a temple be built where he could “speak to the great chief Kekaulike (of Kaua‘i) through the thoughts of the great akua Mahuka.”

At first, Heiau Kūpopolo was built on the beach of Waimea Bay; however, when Kaʻōpulupulu used it, he received no answer from Kaua‘i. It was thought the temple was in the wrong location.

Off shore of this area is Wānanapaoa, a small group of islets.  Several believe they were so named (Wānanapaoa literally translates to “unsuccessful prophecy”) because Kūpopolo heiau there did not live up to its intended function.

Because the kahuna believed that “thoughts are little gods, or kupua, that travel in space, above the earth … they fly freely as soaring birds,” he had another heiau, Puʻu O Mahuka built high on the cliffs. From there, Kaʻōpulupulu sent out thought waves, and the answer quickly returned – Kaua‘i wished for peace.  (Johnson; OHA)

“At that time, Kahekili was plotting for the downfall of Kahahana and the seizure of Oʻahu and Molokaʻi, and the queen of Kauaʻi was disposed to assist him in these enterprises.”  (Kalākaua)

Kahekili deceived Kahahana by having him believe Kaʻōpulupulu had offered the government and throne of Oʻahu to him (Kahekili), but that out of affection for his nephew he had refused; and he intimated strongly that Kaʻōpulupulu was a traitor to Kahahana.

Kahahana believed the falsehoods and it subsequently caused friction between Kahahana and Kaʻōpulupulu and the Oʻahu King turned a deaf ear to his kahuna’s advice and by the later part of 1782 or beginning of 1783, he arranged to have Kaʻōpulupulu killed.

Kahahana, who dispatched his best runners and trusted warriors to kill Kaʻōpulupulu and his son, Kahulupue … On the eve of the expected arrival of the messengers of death, Kaʻōpulupulu warned his son of their doom, saying: “I see in the sudden rise of dust that death will be here anon.”…Hardly had he given utterance to those words, when father and son were dragged out and speared.

Weakened, Kaʻōpulupulu commanded his wounded son, who had gained a point where a few steps would have placed him at the mercy of the angry sea: “E nui ke aho e kuʻu keiki a pa ke kino I ka ili kai a na ke kai ka ua ʻāina la” – Spend not your strength my son until your body strikes the surface of the ocean, for the land belongs to the sea.” This cryptic message culminated in the invasion of Oʻahu by Kahekili, aliʻi nui of Maui.  (Nui; Cultural Surveys)

Back to the sites of Kāpaeloa, Keahuohāpuʻu is believed to be either a koʻa (although fishing koʻa are characterized with coral, this one does not have coral in its construction) or a kūʻula associated with the fish (or shark) god Kāneʻaukai.  (The hāpuʻu is a kind of grouper fish.)

Kaʻahakiʻi was a “tongue-shaped stones, with only the tip protruding above the ground.”  It could still be seen in 1930s; when road construction occurred here, the workers worked abound the stone.

Another stone “in the vicinity” was blasted by railroad builders “apparently causing the death of three workmen.” A local Hawaiian referred to this stone as a kupua, “which he defined as a stone belonging to a particular region”.  (McAllister; Cultural Surveys)

During the Māhele in 1848, nearly the entire ahupua‘a of Kawailoa was awarded to Victoria Kamāmalu (LCA 7713.)  During the second half of the nineteenth century, following the death of Kamāmalu in 1866, Kawailoa Ahupuaʻa was passed on to successive members of the aliʻi (chiefs) eventually to Bishop Estate.

Today, Kūpopolo Heiau is used as an outdoor classroom for archaeological field training for the North Shore Field School (a cooperative effort of Kamehameha Schools and UH.)  Students and community volunteers learn how to identify, document and investigate archaeological artifacts, features and other cultural landscapes.  (Lots of information here from Cultural Surveys)

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