Kualoa History and Legends (Long)
MaryAnne Long
Darrell Kaleolani Travis wrote:
>
> Mahalo a nui loa to all of the wonderful people that attended the
> weekend trek through Kaaawa Valley with the cyber hiking Ohana! Very
> special mahalo to Mike, Margie and Malong! Three Cheers and lots of
> love to them for sharing this beautiful part of Oahu.
>
> As promised... here are the stories which were handed out to us (with a
> few minor corrections.) Enjoy! Darrell Kaleolani Travis
>
I was so pleased to have everybody show up and have such an awesome
experience.
Something went wrong in the original scan that you did with the story and
some of the punctuation came through as "=92." I took it into Word
perfect and cleaned it up for reposting below.
Thanks for taking the time to scan the legends for us. You are such a
sweetheart.
malong
HISTORY AND LEGENDS OF THE LAND - KUALOA
Two of the most sacred areas on the island of Oahu have
traditionally been considered to be the Kukaniloko birthstones and the
Kualoa Ahupuaa.
In Hawaiian tradition, the lands of Kualoa were considered to be
a symbol of sovereignty and independence for Oahu and were closely
protected by the Oahu chief and priests. This is most clearly seen in the
oral history tradition about the succession of Kahahana to the Oahu
throne, and the attempt by King Kahekili of Maui to con him out of Kualoa
and the "palaoa-pae" (washed up whale bone and ivory, along the Oahu
coastline).
"Shortly after his installation, Kahahana called a great council
of the Oahu chiefs and the high priest Kaopulupulu and laid before then
the demands of Kahekili regarding the land of Kualoa and the
"palaoa-pae." At first, the council was divided; some thought it was
but a fair return for the kindness and protection shown Kahahana from his
youth by Kahekili, but the high priest was strongly opposed to such a
measure and argued that it was a virtual surrender of the sovereignty and
the independence of Oahu. Kualoa, being one of the most sacred places on
the island, where stood the sacred drums of Kapahuula and
Kaahu-ulapunawai, and also the sacred hill of Kauakahi-a-Kahoowaha, and
the surrender of the "palaoa-pae" would be a disrespect to the gods. In
fact, if Kahekilis demands were complied with, the power of war and the
sacrifice would rest with the Maui King and not Kahahana. He represented
strongly, moreover, that if Kahahana had obtained the kingdom by
conquest, he might do as he liked, but having been chosen by Oahu chiefs,
it would be wrong in him to cede to another the national emblems of
sovereignty and independence. Kahahana and all the chiefs admitted the
force of Kaopulupulus arguments, and submitted to his advice not to
comply with the demands of Kahekili."
(Fornander, 1969, Volume II: Page
218)
Numerous other writers have also reflected the feeling of
sacredness for Kualoa. Raphaelson says that Kualoa has always been
sacred soil to which the newborn children of the chief were brought to
live and be trained in warfare and the ancient traditions of the Hawaiian
chiefs. Kamakau referred to Kualoa as a very sacred place of refuge
(puuhonua) in ancient times where people fled for protection if they had
broken a tabu. Kualoa was also the place where sacrificial victims were
drowned. many authors say that all canoes passing seaward of Kualoa
lowered their sails in acknowledgment of the nature of Kualoa as a sacred
residence of chiefs.
Kualoa is also significant in Hawaiian folklore and mythology.
Apparently it was considered to be the sacred land of Haloa, the son of
Wakea and Papa, the progenitors of the Hawaiian people. One of the most
important chiefly genealogies links to Hawaiian cosmogony through Haloa
and shows the importance of Haloa, and therefore, Kualoa.
Kualoa figures in the famous legends of Pele, the volcano
goddess, and her sister, Hiiaka, as well as the legends of Kamapuaa, the
half-man, half-pig of Oahu. Here Pele's sister, Hiiaka, killed the huge
mo`o (dragon) and the small island, Mokolii, lying offshore but part of
Kualoa, is his tail. His body became the foothills below the steep
Kualoa cliffs. Kamapuaa hid from Pele in a hollow at Kualoa and later
made holes in the Kualoa mountains.
A shark god story exists about the area at Kualoa point where the
son of the shark god was fed by the people of Kualoa until a stingy chief
stopped the feeding and claimed the fish that were usually fed him. The
shark godfather of the starving son was enraged and created a tidal wave
that killed the chief, but the people of Kualoa were saved.
In the 19th century, an early western family owned Kualoa and
built a major sugar mill there. A few remains of this sugar mill still
exist next to the Kamehameha Highway, remnants of this early industry of
Oahu which attained so much importance in later times.
Few physical remains still exist at Kualoa for most were
destroyed bythe sugar cane or the Army Air Force. There probably still
existremains in the foothills, but no thorough survey has been made to
date.
In the past, however, there would have been village areas, tapa
manufacturing areas, religious structures, and ceremonial centers for
hula.
KUALOA (LONG BACK)
by M. Morgan
Kualoa (long back) is a ahupuaa or land section in the Koolaupoko section
of Oahu.
The story of Kualoa goes back to the beginning of time... to the
legends and chants of creation and the beginnings of mankind. The
Kumulipo (deep foundation), chant of creation, mentions Paliku, which was
the former name of Kualoa because of the cliff which dominates the
area.
Some 36 generations after the mention of Paliku in the Kumulipo
there appears the name of Haumea, sometimes known as Papa. She and
Wakea, who was also known as Kanehoalani, are usually considered to be
the parents of the Hawaiian Islands as well as the beginning of the
genealogies which continue down into recorded history.
The word Kanehoalani (Kane the heavenly companion) has come down
to us as the name of the highest part of the Kualoa ridge, a peak some
1,900 feet high. The ridge itself was sometimes called Mookapu-o-Haloa,
or Haloas sacred ridge. Haloa was the second offspring of Wakea and
Papa. (The first offspring of these two was a premature fetus called
Haloa-naka that became the first taro plant.
There is another tale of the origin if the name of the peak. The
god Kane ordered Lua- nuu (also known as Kanehoalani) to go up the
mountain and perform a sacrifice there. Lua-nuu looked among the
mountains of Kahiki-ku, but none of them appeared suitable for that
purpose. Then inquired of Kane where he might find a proper place, and
Kane told him to travel east until he found a sharp peaked hill
projecting precipitously into the ocean. And it was at Paliku or Kualoa
that Lua-nuu, his son Kupulupulu, and his servant, Pili-lua-nuu, found
what they were looking for after their journey to the east.
And, it was here at Kualoa that the goddess Haumea battled alone
against the warriors of Kumuhonua in legendary times preceding the great
flood which inundated all the coastal area. After this episode, which is
a lengthy story, the high shrine to Lono was built. Lono had saved Wakea
and Haumea and was thereafter served by a separate order of priests
called Moo Lono or the Order of Paliku.
In the legend of Pele and Hiiaka, the goddess of the volcano and
her younger sister, we again find mention of these names. Pele had sent
Hiiaka from Halemaumau on the island of Hawaii to Kauai to get her
(Peles) lover, Lohiau. As Hiiaka was passing Oahu she met Moo, an evil
creature who tried to prevent her passage. The battle with this monster
was long and fierce, but Hiiaka prevailed and killed her enemy. In his
dying throes, his tail curled up into a pile which is now seen as the
island of Mokolii. After the battle, the goddess saluted her uncle,
Kanehoalani, who overlooked the scene. As she sailed on in her canoe,
Hiiaka remarked to her companion that this was the sacred land of Haloa.
Kualoa was considered from ancient times to be one of the most
sacred places on Oahu, a land held kapu for the ruling chief. No canoes
could pass by without lowering its sails when a chief was in residence
there. The flatlands were the site of training grounds for young chiefs.
Here
it was that the arts of combat were taught... long makaihe (spear
throwing), kaala (wrestling), kui alua (boxing), and so on. It is
specifically mentioned that Kualii, a renowned chief of the early
1700's spent part of his early years training here.
When Kahekili, chief of Maui, was trying to gain control of Oahu
in the 1770s, he demanded the cession of Kualoa because he knew that if
he controlled that locality his mana would increase due to the ownership
of the noted heiau and the ivory which drifted onto the beach at this
place, and this would give him the prestige and stature which all chiefs
and people of Oahu would recognize. Kaopulupulu, the highest priest,
persuaded the Oahu chief, Kahahana, to refuse this demand as this would
be an act of disrespect to the gods and would give away his rights to
power. Kahekili accepted this refusal only because he needed the
military help of Kahahana against the rising Kamehameha.
Ocean currents brought to the beach here the whale ivory, niho
palaoa, from which was carved the pendant that was hung from a lei of
human hair as a symbol of royalty.
Historians wrote of the sacred drum, Kapahuula, the spring of
Kaahuula, the sacred hill of Kauakahi (son of Kahoowaha of Kualoa), and
the famous burial cave Pohukaina. They also tell of the commoners
lowering their sails as their canoes passed the area or climbing the
mountain trails to bypass the kapu area, and of it being a place where
sacrificial victims for religious rituals were drowned. It was mentioned
that this area of puuhonua, a place of refuge, to which people fled for
protection, where a man condemned to die was saved if he entered it.
Pohukaina was Oahus most famous burial cave. It supposedly had
entrances in Kaaawa and at Kaahuula spring and was connected through the
mountains at various places including Moanalua, Kalihi and Kahuku. The
construction of a military installation during World War II covered any
possibility of finding an entrance. The legends of this cave were
probably the inspiration for the cave in Bushnells novel, "Kaaawa."
Kualoa figures in stories of Kamapuaa, the pig god. He was at
one time running from Pele and hid in a place called Holo-a-pee, a
section of Kualoa. Kamapuaa is also credited with making a hole in the
mountain when he was fleeing from Pele, but the author Kamakau says it
was Lono-kaeho who pierced the mountain. (There is more than one hole,
so maybe both are correct.)
There are three rock formations on the Kualoa ridge said to
represent a woman and her three children. Part of the story is lost, but
it had to do with the woman going to the beach to get crabs one evening.
Because she was so slow she did not get enough by dawn, and
consequently, she and her children were turned to stone.
There was a shark god who lived in the waters off shore at
Kualoa. This shark gods son was fed by the people who lived here until a
stingy chief stopped this practice claiming all the fish for himself.
This enraged the shark god who created a tidal wave which killed the
chief but not the people of Kualoa.
More recently in history, the ahupuaa of Kualoa of approximately
622 acres, the sea and fishing ground adjoining and the island of
Mokolii, always excepting the claims of native occupants of 70 acres, was
bought from Kamehameha III by Dr. G.P. Judd in 1850. He built a house in
the Holoapee area which is now known as the "homestead piece."
Dr. Judds son, Charles Hastings Judd, and his son-in-law, Samuel
G. Wilder, bought Kualoa from him and started a sugar plantation.
Remains of this first sugar mill on Oahu, which was built in 1863, are
still standing. Due to various factors, the lack of water, poor cane
varieties, the low price of sugar and the tragic death of Mr. Wilders
son, William, this unsuccessful venture was abandoned in 1871. (William
Wilder, age nine, slipped and fell into one of the boiling vats of
molasses in the mill and died as a result of the burns.) Dr. Judd
repurchased the property from the two and the ownership has been in
direct descent in the family to this day. From the time of the failure
of the sugar plantation, the area has been used primarily as a cattle
ranch except for a period during World War II when it was taken over by
the U. S. government and used by the military as an airfield.
Charles H. Judd followed in his fathers footsteps and became very
much a part of the government of the Hawaiian monarchy. He was made
chamberlain to King Kalakaua, entered into partnership with the king in a
cattle ranch at Leilehua, and in 1881 accompanied the King on his trip
around the world. (Dr. Judd had taken Prince Alexander Liholiho and Lot
Kamehameha to Europe in 1849-50.) In 1888, King Kalakaua and Queen
Kapiolani spent three weeks at Kualoa as house guests of the Judds.
After Liliuokalani became queen, she made a tour around the
island of Oahu. Kualoa was honored by having her and her party as guests
at a luncheon. There were ceremonies later at Ka Lae o Ka Oio in
remembrance of the days of the makahiki. Queen Liliuokalani was escorted
to the
ahupuaa boundary where she was met by a delegation from the next district
with speeches on welcome and so on.
Interesting bit... the translation of Hawaiian names depends
sometimes on the pronunciation in context and the parties in the
conversation. For instance, lae-o-ka-oio would mean the point of the
night marchers, whereas lae-o-ka-oio would mean the point where the oio
fish are. It's the glottal stop that would give you the cue in writing,
oio or oio.
In 1971, the City and County of Honolulu took possession of the
Apua section (approximately 155 acres) of Kualoa following condemnation
proceedings under the right of eminent domain for use as a public park.
The entire ahupuaa was nominated to the State Register of Historical
Sites, but was not accepted after hearings on the subject and objections
by the owners.
Darrell Kaleolani Travis
Mahalo a nui loa to all of the wonderful people that attended the
weekend trek through Kaaawa Valley with the cyber hiking Ohana! Very
special mahalo to Mike, Margie and Malong! Three Cheers and lots of
love to them for sharing this beautiful part of Oahu.
As promised... here are the stories which were handed out to us (with a
few minor corrections.) Enjoy! Darrell Kaleolani Travis
HISTORY AND LEGENDS OF THE LAND
Two of the most sacred areas on the island of Oahu have traditionally
been considered to be the Kukaniloko birthstones and the Kualoa
Ahupua=92a.
In Hawaiian tradition, the lands of Kualoa were considered to be a
symbol of sovereignty and independence for Oahu and were closely
protected by the Oahu chief and priests. This is most clearly seen in
the oral history tradition about the succession of Kahahana to the Oahu
throne, and the attempt by King Kahekili of Maui to con him out of
Kualoa and the "palaoa-pae" (washed up whale bone and ivory, along the
Oahu coastline).
"Shortly after his installation, Kahahana called a great council of the
Oahu chiefs and the high priest Ka=92opulupulu and laid before then the
demands of Kahekili regarding the land of Kualoa and the "palaoa-pae."=20
At first, the council was divided; some thought it was but a fair
return for the kindness and protection shown Kahahana from his youth by
Kahekili, but the high priest was strongly opposed to such a measure and
argued that it was a virtual surrender of the sovereignty and the
independence of Oahu. Kualoa, being one of the most sacred places on
the island, where stood the sacred drums of Kapahuula and
Kaahu-ulapunawai, and also the sacred hill of Kauakahi-a-Kahoowaha, and
the surrender of the "palaoa-pae" would be a disrespect to the gods. In
fact, if Kahekili=92s demands were complied with, the power of war and th=
e
sacrifice would rest with the Maui King and not Kahahana. He
represented strongly, moreover, that if Kahahana had obtained the
kingdom by conquest, he might do as he liked, but having been chosen by
Oahu chiefs, it would be wrong in him to cede to another the national
emblems of sovereignty and independence. Kahahana and all the chiefs
admitted the force of Ka=92opulupulu=92s arguments, and submitted to his
advice not to comply with the demands of Kahekili."
(Fornander, 1969, Volume II: Page 218)
Numerous other writers have also reflected the feeling of sacredness
for Kualoa. Raphaelson says that Kualoa has always been sacred soil to
which the newborn children of the chiefs were brought to live and be
trained in warfare and the ancient traditions of the Hawaiian chiefs.=20
Kamakau referred to Kualoa as a very sacred place of refuge (pu=92uhonua)
in ancient times where people fled for protection if they had broken a
tabu. Kualoa was also the place where sacrificial victims were
drowned. many authors say that all canoes passing seaward of Kualoa
lowered their sails in acknowledgment of the nature of Kualoa as a
sacred residence of chiefs.
Kualoa is also significant in Hawaiian folklore and mythology.=20
Apparently it was considered to be the sacred land of Haloa, the son of
Wakea and Papa, the progenitors of the Hawaiian people. One of the most
important chiefly genealogies links to Hawaiian cosmogony through Haloa
and shows the importance of Haloa, and therefore, Kualoa.
Kualoa figures in the famous legends of Pele, the volcano goddess, and
her sister, Hi=92iaka, as well as the legends of Kamapua=92a, the half-ma=
n,
half-pig of Oahu. Here Pele=92s sister, Hi=92iaka, killed the huge mo=92=
o
(dragon) and the small island, Mokoli=92i, lying offshore but part of
Kualoa, is his tail. His body became the foothills below the steep
Kualoa cliffs. Kamapua=92a hid from Pele in a hollow at Kualoa and later
made holes in the Kualoa mountains.
A shark god story exists about the area at Kualoa point where the son
of the shark god was fed by the people of Kualoa until a stingy chief
stopped the feeding and claimed the fish that were usually fed him. The
shark godfather of the starving son was enraged and created a tidal wave
that killed the chief, but the people of Kualoa were saved.
In the 19th century, an early western family owned Kualoa and built a
major sugar mill there. A few remains of this sugar mill still exist
next to the Kamehameha Highway, remnants of this early industry of Oahu
which attained so much importance in later times.
Few physical remains still exist at Kualoa for most were destroyed by
the sugar cane or the Army Air Force. There probably still exist
remains in the foothills, but no thorough survey has been made to date.=20
In the past, however, there would have been village areas, tapa
manufacturing areas, religious structures, and ceremonial centers for
hula.
KUALOA (LONG BACK)
by M. Morgan
Kualoa (long back) is a ahupua=92a or land section in the Ko=92olaupoko
section of Oahu.
The story of Kualoa goes back to the beginning of time... to the
legends and chants of creation and the beginnings of mankind. The
Kumulipo (deep foundation), chant of creation, mentions Paliku, which
was the former name of Kualoa because of the cliff which dominates the
area.
Some 36 generations after the mention of Paliku in the Kumulipo there
appears the name of Haumea, sometimes known as Papa. She and Wakea, who
was also known as Kanehoalani, are usually considered to be the parents
of the Hawaiian Islands as well as the beginning of the genealogies
which continue down into recorded history.
The word Kanehoalani (Kane the heavenly companion) has come down to us
as the name of the highest part of the Kualoa ridge, a peak some 1,900
feet high. The ridge itself was sometimes called Mo=92okapu-o-Haloa, or
Haloa=92s sacred ridge. Haloa was the second offspring of Wakea and
Papa. (The first offspring of these two was a premature fetus called
Haloa-naka that became the first taro plant.
There is another tale of the origin if the name of the peak. The god
Kane ordered Lua- nuu (also known as Kanehoalani) to go up the mountain
and perform a sacrifice there. Lua-nuu looked among the mountains of
Kahiki-ku, but none of them appeared suitable for that purpose. Then
inquired of Kane where he might find a proper place, and Kane told him
to travel east until he found a sharp peaked hill projecting
precipitously into the ocean. And it was at Paliku or Kualoa that
Lua-nuu, his son Kupulupulu, and his servant, Pili-lua-nuu, found what
they were looking for after their journey to the east.
And, it was here at Kualoa that the goddess Haumea battled alone
against the warriors of Kumuhonua in legendary times preceding the great
flood which inundated all the coastal area. After this episode, which
is a lengthy story, the high shrine to Lono was built. Lono had saved
Wakea and Haumea and was thereafter served by a separate order of
priests called Mo=92o Lono or the Order of Paliku.
In the legend of Pele and Hi=92iaka, the goddess of the volcano and her
younger sister, we again find mention of these names. Pele had sent
Hi=92iaka from Halemaumau on the island of Hawaii to Kauai to get her
(Pele=92s) lover, Lohiau. As Hi=92iaka was passing Oahu she met Mo=92o, =
an
evil creature who tried to prevent her passage. The battle with this
monster was long and fierce, but Hi=92iaka prevailed and killed her
enemy. In his dying throes his tail curled up into a pile which is now
seen as the island of Mokoli=92i. After the battle, the goddess saluted
her uncle, Kanehoalani, who overlooked the scene. As she sailed on in
her canoe, Hi=92iaka remarked to her companion that this was the sacred
land of Haloa.
Kualoa was considered from ancient times to be one of the most sacred
places on Oahu, a land held kapu for the ruling chief. No canoes could
pass by without lowering its sails when a chief was in residence there.=20
The flatlands were the site of training grounds for young chiefs. Here
it was that the arts of combat were taught... long makaihe (spear
throwing), kaala (wrestling), kui alua (boxing), and so on. It is
specifically mentioned that Kuali=92i, a renowned chief of the early
1700=92s spent part of his early years training here.
When Kahekili, chief of Maui, was trying to gain control of Oahu in the
1770=92s, he demanded the cession of Kualoa because he knew that if he
controlled that locality his mana would increase due to the ownership of
the noted heiau and the ivory which drifted onto the beach at this
place, and this would give him the prestige and stature which all chiefs
and people of Oahu would recognize. Ka=92opulupulu, the highest priest,
persuaded the Oahu chief, Kahahana, to refuse this demand as this would
be an act of disrespect to the gods and would give away his rights to
power. Kahekili accepted this refusal only because he needed the
military help of Kahahana against the rising Kamehameha.
Ocean currents brought to the beach here the whale ivory, niho palaoa,
from which was carved the pendant that was hung from a lei of human hair
as a symbol of royalty.
Historians wrote of the sacred drum, Kapahu=92ula, the spring of
Ka=92ahu=92ula, the sacred hill of Kauakahi (son of Kaho=92owaha of Kualo=
a),
and the famous burial cave Pohukaina. They also tell of the commoners
lowering their sails as their canoes passed the area or climbing the
mountain trails to bypass the kapu area, and of it being a place where
sacrificial victims for religious rituals were drowned. It was
mentioned that this area of pu=92uhonua, a place of refuge, to which
people fled for protection, where a man condemned to die was saved if he
entered it.
Pohukaina was Oahu=92s most famous burial cave. It supposedly had
entrances in Ka=92a=92awa and at Ka=92ahu=92ula spring and was connected =
through
the mountains at various places including Moanalua, Kalihi and Kahuku.=20
The construction of a military installation during World War II covered
any possibility of finding an entrance. The legends of this cave were
probably the inspiration for the cave in Bushnell=92s novel, "Kaaawa."
Kualoa figures in stories of Kamapua=92a, the pig god. He was at one
time running from Pele and hid in a place called Holo-a-pe=92e, a section
of Kualoa. Kamapua=92a is also credited with making a hole in the
mountain when he was fleeing from Pele, but the author Kamakau says it
was Lono-kaeho who pierced the mountain. (There is more than one hole,
so maybe both are correct.)
There are three rock formations on the Kualoa ridge said to represent a
woman and her three children. Part of the story is lost, but it had to
do with the woman going to the beach to get crabs one evening. Because
she was so slow she did not get enough by dawn, and consequently, she
and her children were turned to stone.
There was a shark god who lived in the waters off shore at Kualoa.=20
This shark god=92s son was fed by the people who lived here until a sting=
y
chief stopped this practice claiming all the fish for himself. This
enraged the shark god who created a tidal wave which killed the chief
but not the people of Kualoa.
More recently in history, the ahupua=92a of Kualoa of approximately 622
acres, the sea and fishing ground adjoining and the island of Mokoli=92i,
always excepting the claims of native occupants of 70 acres, was bought
from Kamehameha III by Dr. G.P. Judd in 1850. He built a house in the
Holoapee area which is now known as the "homestead piece."
Dr. Judd=92s son, Charles Hastings Judd, and his son-in-law, Samuel G.
Wilder, bought Kualoa from him and started a sugar plantation. Remains
of this first sugar mill on Oahu, which was built in 1863, are still
standing. Due to various factors, the lack of water, poor cane
varieties, the low price of sugar and the tragic death of Mr. Wilder=92s
son, William, this unsuccessful venture was abandoned in 1871. (William
Wilder, age nine, slipped and fell into one of the boiling vats of
molasses in the mill and died as a result of the burns.) Dr. Judd
repurchased the property from the two and the ownership has been in
direct descent in the family to this day. From the time of the failure
of the sugar plantation, the area has been used primarily as a cattle
ranch except for a period during World War II when it was taken over by
the U. S. government and used by the military as an airfield.
Charles H. Judd followed in his father=92s footsteps and became
very muc=
h
a part of the government of the Hawaiian monarchy. He was made
chamberlain to King Kalakaua, entered into partnership with the king in
a cattle ranch at Leilehua, and in 1881 accompanied the King on his trip
around the world. (Dr. Judd had taken Prince Alexander Liholiho and Lot
Kamehameha to Europe in 1849-50.) In 1888, King Kalakaua and Queen
Kapiolani spent three weeks at Kualoa as house guests of the Judds.
After Lili=92uokalani became queen, she made a tour around the island of
Oahu. Kualoa was honored by having her and her party as guests at a
luncheon. There were ceremonies later at Ka Lae o Ka Oio in remembrance
of the days of the makahiki. Queen Lili=92uokalani was escorted to the
ahupua=92a boundary where she was met by a delegation from the next
district with speeches on welcome and so on.
Interesting bit... the translation of Hawaiian names depends sometimes
on the pronunciation in context and the parties in the conversation.=20
For instance, lae-o-ka-oi=92o would mean the point of the night marchers,
whereas lae-o-ka-o=92io would mean the point where the o=92io fish are.=20
It=92s the glottal stop that would give you the cue in writing, oi=92o or
o=92io.
In 1971, the City and County of Honolulu took possession of the Apua
section (approximately 155 acres) of Kualoa following condemnation
proceedings under the right of eminent domain for use as a public park.=20
The entire ahupua=92a was nominated to the State Register of Historical
Sites, but was not accepted after hearings on the subject and objections
by the owners.
Malama pono, malama hele i ka aina!
Darrell
Darrell Kaleolani Travis
MaryAnne Long wrote:
:
: Darrell Kaleolani Travis wrote:
: :
: : Mahalo a nui loa to all of the wonderful people that attended the
: : weekend trek through Kaaawa Valley with the cyber hiking Ohana!
Very
: : special mahalo to Mike, Margie and Malong! Three Cheers and lots of
: : love to them for sharing this beautiful part of Oahu.
:
: I was so pleased to have everybody show up and have such an awesome
: experience.
:
: Something went wrong in the original scan that you did with the story
and
: some of the punctuation came through as "=92." I took it into Word
: perfect and cleaned it up for reposting below.
:
: Thanks for taking the time to scan the legends for us. You are such a
: sweetheart.
Anything for you Malong!!! I gotta figure out why my crazy scanner does
this.
Thanks again for your inviting me on this short trek through a beautiful
and culturally significant area! I loved it but my short fat legs are
sore today. Gotta get in shape!
Mahalo nui,
Darrell
Nai`a
On 18 Aug 1997, Darrell Kaleolani Travis wrote:
> I gotta figure out why my crazy scanner does this.
It's not your scanner.
It's your email software.
It's called "Quoted Printable", and it's a *NAD* thing.
In Eudora, uncheck the "QP" box and go for it.
Aloha mai Nai`a!