This parcel features signficantly in the history and legend of our State, island and community.

The Battle of Hōkū‘ula

Here is the story of the Battle of Hōkū‘ula, a turning point in the history of the nation of Hawai‘i:

Lonoikamakahiki (Lono), the Mo‘i (King) of Hawai‘i, was playing kōnane (Hawaiian checkers) with his wife, Kaikilani-Ali‘i-Wahine-o-Puna (Kaikilani) at Kalaupapa on Moloka‘i when he overheard a message from his wife’s lover being called down from the cliffs above. Lono became enraged, and struck his wife on the head with the stone kōnane board, vowing never to live with her again. Upon hearing that Kaikilani had almost been killed, all of Lono’s brothers and all the district chiefs of Hawai‘i except one half brother, Pupuakea, joined Lono’s oldest brother, Kanaloakua‘ana, who had been Lono’s regent when Lono was young, in a revolt.

Kaikilani traveled to O‘ahu where Lono was visiting its king to warn Lono of the revolt. There she sat outside the walls of the king’s dwelling and chanted Lono’s mele inoa (name chant), causing Lono to forgive her. They returned to Hawai‘i and joining with his half brother, Pupuakea, put down the revolt in battles at Wailea, at the pu‘u called Puupā on the plains of Waimea (a few miles to the west of the present-day airport), at Kahuā (the battle of Kai‘ōpae), at Halelua in Kohala (the battle of Kai‘opihi) and at Pu‘umaneo above Pololū. Three of Lono’s half brothers were slain and sacrificed, but two other half-brothers and his brothers Kanaloakua‘ana and ‘Umiokalani escaped. Within a few years, Lono had reconciled with his brothers and they returned to his service.

With the family reunited, Lono visited to the Mo‘i of Maui, Kamalālāwalu, in Hana where he held court. Lono was sumptuously entertained by Kamalālāwalu, who was very advanced in years. Not long after Lono’s return to Hawai‘i, however, Kamalālāwalu, driven by ambition, decided to invade and conquer the nation of Hawai‘i. When Lanikaula, a high priest from Moloka‘i, warned Kamalālāwalu of the dangers of the enterprise (in a prophesy that survives today), an irate Kama replied "when I return, I will burn you alive."

Kamalālāwalu’s fleet landed in Puakō and met no opposition. Lono’s oldest brother, Kanaloakua‘ana, 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 Kauno‘oa (Kauna‘oa, near the present-day Mauna Kea Resort?), and Kanaloakua‘ana’s forces were utterly defeated, with Kanaloakua‘ana himself being taken prisoner. In what was considered an act of wanton cruelty that was memorialized in a famous mele (chant), Kanaloakua‘ana’s eyes were burned out and he was killed.

After this initial success, Kamalālāwalu and his Maui warriors marched boldly inland and took up a position above Waimea on top of the pu‘u called Hōkū‘ula and Pu‘uoaoaka (spelled Puu Owaowaka on USGS maps), following false advice given by Lono’s agents. During the night, Lono’s warriors from Kona arrived and occupied a position extending from Pu‘upā to Haleapala. His warriors from Ka‘u (led by its high chief and Lono’s half brother, Pupuakea) and Puna were stationed from the pu‘u called Holoholoku (located a few miles southeast of the airport) to Waikoloa, those from Hilo and Hāmākua were stationed from Mahiki to the pu‘u called Pu‘ukanikanihia, and those from Kohala were stationed from Momoualoa to Waihaka.

That morning, from his position atop Hōkū‘ula, 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 general, Makakuikalani. Then, the battle began with Makakuikalani "positioning his warriors at the front below Hōkū‘ula and Pu‘uoaoaka" where they were confronted by Pupuakea and his men. Initially, the two high chiefs battled alone, using war clubs, and Makakuikalani was slain. After Makakuikalani fell, the Maui forces were rapidly routed and Kamalālāwalu, the Moi of Maui, was also slain. The killing lasted for three days and ended in Puakō. "So ended the first of the major wars between the nations of Maui and Hawai‘i."

Notes:

The above events occurred during the period A.D. 1640-1660. The story is paraphrased from versions presented in the following books: Ancient History of the Hawaiian People to the Times of Kamehameha by Abraham Fornander, Exalted Sits the Chief: The Ancient History of Hawai‘i Island by Ross Cordy and Place Names of Hawai‘i by Mary Pukui, Samuel Elbert & Ester Mookini. (which can be made available to anyone who needs them). What a story! Does anyone have any additions or corrections?

Here are links to some reference documents that present aspects of the oral history of the area:

The Legend of Pupuakea in Hawaiian Antiquities and Folk-Lore by Abraham Fornander, 1919 (1.3 MB)

Makua Liana, The Story of Lorenzo Lyons - the women's heiau that is mentioned in this publication, one of only two in the State, has been found.

Ruling Chiefs of Hawaii

Story of Lono-i-ka-makahiki (2.9MB)

The story evokes the memory of Lincoln's Gettysburg Address, which reads in part: ”We are met on a great battlefield of that war. We have come to dedicate a portion of it as a final resting place for those who died here that the nation might live. This we may, in all propriety do. But in a larger sense, we cannot dedicate, we cannot consecrate, we cannot hallow this ground. The brave men, living and dead who struggled here have hallowed it far above our poor power to add or detract. The world will little note nor long remember what we say here, but it can never forget what they did here.”

According to Pukui et al., it is said that Hoku‘ula was lifted out of the sea by a turtle. The name literally means "red star." Coincidentally, in Greek mythology, the red planet, Mars, was the God of War. The name Pu‘u‘owā‘owaka means "glittering hill."

Legend of the Chiefs of Waimea, Hawaii

One reason that this parcel is sacred is revealed by following quote from the document entitled Legend of the Chiefs of Waimea, Hawaii from the Henriques Collection at the Bishop Museum. Spelling and punctuation are as in the original.

"Makuakuamana (k) Wao (w)

"Hoopiliahae, the Alii of Waimea, built and dedicated a heiau at Ouli, a little mauka of where the Spencer's residence now stands at Puuiki, and called it Haleino. Hoopiliahae had five children and named them after the rains of this Haeiau.

"(Kauaikanaheleohaleino                (Koua
(
(Ancesters of Kekaaniau Pratt       (Ancesters of Kaahanipilo

"On the ridge of the mountain lived another Akua or God, named Makuakuamana who came with Paao the High Priest from Tahiti; he also built a heiau. While he was building his heiau, he noticed a fine red rain called uakoko or blood, falling in front of Hokuula on the land of Waiaka. Noticing this rain every day, accompanied by a very brilliant rainbow, one day he flew to a high mountain ridge to get a better view. To his great surprise he beheld a beautiful goddess, whose only clothing was a great quantity of very long and silky hair. He was so entranced with her great beauty, he immediately flew down to where she was. He was much pleased to learn it was the High Chiefess Wao. He soon laid siege to her heart after the custom of those days, and Wao being greatly impressed by his handsome face and Apollo form, and learning that he was the great Akua from Tahiti, she could not refuse him.

"The marriage ceremony was performed before all the High Chiefs of the surrounding country, and a great concourse of their followers. After the ceremonies, which lasted for days, were over, they with all their followers went to reside at Hokuula. Often would Wao go to Laelae, the hill above Kohokahau Falls on the land of Waiaka, where she would give birth to her children. For that reason the hill was called Pali kapu o na 'lii o Waimea or sacred hill of the Chiefs of Waimea.

"The servants of Wao would roll a stone down the hill to a flat of land and wherever the stone would stop, that would be the tabu line, and no one would be allowed to pass. Especially would it be a sign for the people who lived below the hill called Pekepekelaui who were a class known as kauas or low born.

"At night Wao, would change her servants into stone and would then return to the spring where she spent the night; a little before the dawn of day, she would return and turn them back into their human selves.

"It is said that Wao can be seen when any of the Waimea Chiefs or Monarchs die, at the same spring, to this day."

"On the way from Kawaihae, some two miles before reaching the village of Waimea Hawaii, are the Lanikepu hills in the Ahupuaa of Ouli. The home of the High Chiefess Kaoanaeha grandmother of her late Majesty Queen Emma, near the old Spencer premises Puuiki, directly back of this place was once a beautiful forest where the Heiau of Haleina was located.

"The only Heiau ever founded, dedicated and consecrated by a woman, the High Chiefess Hoopiliahae, an ancester of the Sovereigns of Hawaii and the ruling High Chiefs of Waimea.

"Haleina noted for the red rain and the vivid rainbow symbols of the sacredness of this locality, was exclusively for girls of the age of purity who performed the duties of dedicating and participating in the different ceremonies, in which the spirit of love, purity of body and mind was imbued; also the science of healing was taught, thus consecrating their lives for the betterment of others.

"Haleina today, although neglected still stands as a memorial to the High Chiefess Hoopiliahae, to which he decendents and off-spring of her subjects point with pride to the travellers who visit the Waimea plains."

Notes:

Ho‘opiliahae: One of the five wives of Keawenui a ‘Umi, King of the Kingdom of Hawai‘i, was named Ho‘opiliahae. Keawenui a ‘Umi was the father of Lonoikamakahiki, King of the Kingdom of Hawai‘i, and Pupuakea, the Chief of Ka‘ū. (Exalted Sits the Chief, The Ancient History of Hawai‘i Island, Ross Cordy, 2000)

Wao: A general term for an inland region usually forested but not precipitous and often uninhabited. Wao akua: a distant mountain region, believed inhabited only by spirits (akua); wilderness (Hawaiian Dictionary, M.K. Pukui & S.H. Elbert, 1986)

Pā‘ao: Exerpt from Exalted Sits the Chief: "Many beings came to Pā‘ao and asked him to worship them. He told them to fly from a cliff and if they returned he would worship them. Makuaka‘ūmana successfully did so." Exerpt from another version of the famous Story of Pā‘ao: "Pā‘ao and his company had sailed off until the canoe was nearly out of sight and the sail only a sliver when a prophet on Ka‘akōheo called to him, 'O Pā‘ao, I would be one of you also.' He called two or three times before Pā‘ao heard the faint sound of his voice. He looked back an saw the man on the cliff. He asked, 'What are you?' 'A prophet.' Pā'ao asked again, 'What is your name?' Makuaka‘ūmana,' answered the prophet. Pā‘ao said, 'The canoe is full; there is only one place left--the momoa, the projection at the stern.' 'That will be my place,' was the answer. Pā‘ao told him to leap. Makuaka‘ūmana did so, flying like a bird, and perched on the momoa and held on to the manu, the endpiece of the canoe. He said, 'Here I am; where shall I go?' 'Onto the pola, the platform between the canoes,' said Pā‘ao." (Tales and Traditions of the People of Old, Samuel Mānaiakalani Kamakua, 1991)

Uakoko: Literally bloody rain, a term applied to a rainbow when lying near the ground, or to a freshet-stream swollen with the red muddy water from the wash of the hillsides. These were important omens, claimed as marking the birth of tabu chiefs. (Unwritten Literature of Hawaii, The Sacred Songs of the Hula, Nathaniel B. Emerson, A.M., M.D., Smithsonian Institution, Bulletin of the Bureau of American Ethnology, no. 38, Washington, D.C., Government Printing Office, 1909)

Waimea in Proverb, Legend and History*

This quote is an article from Makua Laiana, The Story of Lorenzo Lyons:

"'Waimea is like a spear rubbed by the wind, as the cold spray is blown by the kipuupuu rain.'

"This is the piercing wind that so suddenly meets the traveler who makes his upward way from the heat of Kawaihae; and as he nears Waimea he comes upon a region once held sacred. Vivid were the rainbows of the Lanikepu hills, and red the rain, uakoko, that fell upon their slopes, for in the forest that was then their background was a heiau--a woman's heiau, the only one; and by these lovely tinted tokens the gods honored it, and signified their approval.

"Founded, dedicated and consecrated by the very high chiefess, Hoapiliahae [Ho‘opiliahae?], it was attended exclusively by virgins. There, in the sanctity of the cool highland forest, they performed the sacred ceremonies, learning also the science of healing so that they might eventually minister to others. And the names of the five rains of the heiau were given to the five children of Hoapiliahae.

"On a nearby ridge stood another heiau, builded there by the great Akua Makuakua [Makuaka‘ūmana?] who had come from far off Kahiki. He was who, flying to a hillside to watch the rainbows, found there the beautiful goddess Wao, clad only in her long, silky hair. Love came swiftly and was mutual, and after glorious wedding festivities the couple went to live and Hokuula, the hill of the red planet.

"But to bear each of her children Wao returned to the Waimea hills, thereby made sacred. On these occasions a tabu was proclaimed, the forbidden ground extending down across the plains to whatever place a stone happened to stop rolling when started above by her servants. Stones they were themselves, these retainers, all through the night hours, for so Wao transformed them until daylight, when they became human again.

"*Proverb from a Kamehameha mele (Henry Judd); Legends adapted from Henriques collection.

Letter to Richard Smart from his Aunt Mary Low

This letter was written to the last owner of Parker Ranch while he was in college. Spelling and punctuation are as in the original. It is from the Paniolo Preservation Society collection and shows how the famous battle described above gave names to many of our community's landmarks:

Kulihee Museum, Kailua
April 24, 1932

"Dear Richard,

I am writing to give you the story of how Puuopelu was named. I had intended putting it in my write up of Puuopelu but overlooked it, so will give it to your here.

"In the time of 'Lonoikamakahiki' the great King of the Island of Hawaii long before Kamehameha the Conquerors time, Kamamalawalu King of the Island of Maui came over with a huge fleet of war canoes to do battle with the King of Hawaii. I will not describe the battle to you as it can be gotten from Fernandes works that the Bishop Museum Library has for sale. It was a terrible battle beginning on the sea coast from Anaehoomalu to Puako and onto the Waimea plains was the heaviest fighting. The King of Hawaii gaining the victory over the King of Maui's entire forces, the Maui-ites being completely routed.

On the first day of battle the sight of Makakuikalani the huge Champion Warrior of the Maui-ites put Lonoikamakahikis forces the Hawaii-ites in dreadfull fear. When Pupuakea, Hawaii's champion warrior and a brother to the King of Hawaii saw Makakuikalani he had to fear of him, did not tremble even though he was a much smaller man, but had unusual strength, bravery and agility at warding off spears and blucs (sp?) and after clubbing an enemy, it took him a second to pick up his foe and break his back. While the Maui warrior and the Hawaii warrior both mentioned above were standing on the battle field the Maui warrior raised his war club and from on high struck at the Hawaii warrior. Being short in stature he was only slightly struck but fell to the ground, the end of the war club was buried deep into the ground. Pupukea (Hawaii) observed Makakuikalani's (Maui) approach so prepared to slay him, Pupuakea raised his club and twirled in from his right at the moment Makakuilalani attempted also to lay his club on Pupuakea and when his club was twirled it skidded along the ground towards the feet of Makakuikalani and being parried by Makakuikalani fell to the ground. When Makakuikalani swung his club from the left it struck the back of his own neck and he was instantly killed.

After the great and renowned general of Maui had fallen, the Hawaii forces continued to slaughter the King of Maui and others. The Maui forces doing their best to kill Pupuakea the renowned general of Hawaii. At one time he was cornered against eight of Maui's chiefs of renowned fame in the arts of war, attacking him from below a rocky prominence of ground, Pupuakea stood firm using his club to ward them off, grabbing his ememies and breaking their backs, killing them all; this prominence to this day is called Puuopelu - Puu (hill) Opelu (breaking of back). This is right in the back of Puuopelu house lot, Uncle John used this as a horse pen. In Uncle Sam's time this hill was where we set our horses to watch the finish of the horse races in Waimea which ended right outside opposite where our horses stood in this Puuopelu stone wall.

The Waimea battle is a very interesting one, giving the name of the places where the different Chiefs of the different districts took their positions in this famous battle. When you leave college read it on a rainy day, it really is interesting. The Hawaiians were good fighters and many places in Waimea is (sic) named after some awful happening of defeat on one side, or victory on the other. I must have been dreaming when I wrote you that the name of the place that the Parkers used in Waimea as a stopping place before they bought Puuopelu was called 'Kaukaweli' not Waiemi as I wrote you. Waimei faces Puuopelu front gate from the rise near the horse pen for mares that you drive through.

"This place, stopping place in Waimea of the Parkers named Kaukaweli meaning 'Dreadful happenings' when you are in Waimea ask Sam Purdy to show you the place, tell him where Addie and Kuplele lived, Addie was the daughter of Wiltse a whiteman who was the bookkeeper before W.R. Cuthbert's time. She married this cowboy Kupele (cross eyes); Uncle John gave gave then 'Kaukaweli' to stay in; after Kupele died, Addie married Sam Purdy, and had a good looking daughter Ruby, who married Aunt Marie Parker's son, the father and brother of their grandchild. . . ."

"Much love Kahilu dear,

"Aunt Mary Low."

Notes:

The literal translation of the lua technique, pelu-‘ia-i-hope, is "folded backwards." The literal translation of the lua technique, pelu-ke-kua, is "bend the back." Lua: Art of the Hawaiian Warrior by R.K. Paglinawan, M. Eli, M.E. Kalauokalani & J. Walker, 2006

Just north of Hoku‘ula is a hill called Pu‘u Pelu, which has a bend in it when viewed from above (see the above topographic map). Pu‘u Pelu literally means "bent hill."

Customs at Death

This "chicken skin" article about Hawaiian customs at death from the Bishop Museum collection provides another perspective on the significance of the parcel:

"Of caverns: They are some of the hiding pits of great length and depth. Some of 60 to 70 feet deep reaching down to deep pits with sheer walls all around, where lighted torches are required to enter them. By lowering ropes people were enabled to take dead bodies and women. Outside of Waimea, Hawaii, is a large cavern for chiefs, and a separate one for the people. It is said that a foreigner, Dr John Pelham, knew of this chief's cavern at Waimea, which he learned in this way: A certain chief's man, of Waimea, who was old and enfeebled, who had been struck by a pololu (weapon) perhaps in a Kalaniopuu battle, of in the time of Kamehameha I, on the top of the fold of the stomach by the ribs on the right side. The pololu glanced to the ribs on the left side where the point was imbedded and could not be withdrawn, so there it remained many years from the days of his youth till old age. When Dr Pelham examined him to ascertain the possibility of recovery, the result was considered doubtful, therefore Dr Pelham said to him, when you die, let me have your body, and I will provide you a good coffin, wherein you will be laid till the body decays and the wood will define your place of rest. The man consented and in course of a few years died. Dr Pelham went to those to whom the body belonged, but it was denied him by the daughter. He offered to buy the body but could not obtain it. This refusal he very much regretted, so he watched carefully from a secluded place night after night, till one night, at midnight, when all were asleep, the body was taken secretly away by his kinfolk. Jealously Dr Pelham followed till reaching the plain well outside Waimea, when he distinctly saw the cavern wherein the body was placed, and where the whole company descended by a rope. This he saw clearly and noted the landmarks, and at daylight he went with rope and lamp to the place he had seen, with gun and his man. They lowered themselves by the rope, lit the lamp and went inside. They were astonished at the number of cloaks, helmets, capes, war implements, goods of various kinds mostly of ancient chiefs, ka hilis, kapas, mats bewildering. They searched around till finding the body, identified by Dr P. among the confusion, and after some six months he inspected the place, finding the coffin, but the body was not sufficiently decomposed. After a year was passed Dr P. was prepared to rent a koa box to stand the body in, word having gone forth from some Doctors at Honolulu to Dr Andrews, at Kailua, to find a human skeleton and send it to Honolulu, so he sent the message to Dr Pelham, at Waimea. Dr P. was prepared to go for a complete body of the cavern he had found and went for the skeleton of the cave. He did not go to his pit, but perhaps took a body he had no consent to. . . . But Dr Pelham was thwarted.

"Several days had hardly passed when a great fearful fire broke out from this cavern, raging with its black smoke, and after several days, perhaps a week, the fire licked up at goods within, with the bones of its dead. The people of Waimea and the mission families there are certain of the day, month, and year the cavern of Waimea was destroyed.

"The precious property of Dr Pelham was desired to exhibit in England, the land of his birth, with the idea of its great value, with rare ancient royal articles, the famous pololus of Makakuikalani and Kanaloakuaana, Pupuakea that figured on the battlefield of Puoanaka, and the club of Kamalalawalu and Lonoikamakahiki, but Dr Pelham was greatly disappointed. There was no known origin for the fire, nor reason for its expiring, but through it was seen perhaps the intent to take things to cause shame only by exhibiting to strangers things that were hidden, was the cause of the fire. . . ."

You can learn more about the property (TMK 6-5-01-20) by clicking here. We understand that the Akau family has a cemetery on the property.

Transfer of Development Rights