PU'UKOHOLA HEIAU NHS • KALOKO-HONOKOHAU NHP •
PU'UHONUA O HONAUNAU NHP

A Cultural History of Three Traditional Hawaiian Sites
on the West Coast of Hawai'i Island
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Site Histories, Resource Descriptions, and Management Recommendations


CHAPTER IX:
PU'UHONUA O HONAUNAU NATIONAL HISTORICAL PARK
(continued)


E. Pu'uhonua o Honaunau

1. Early Descriptions by Europeans

Early accounts of the pu'uhonua o Honaunau consist primarily of descriptions of the Hale-o Keawe and/or brief mention of the dimensions and configuration of the Great Wall. In the historic period a number of early European visitors and missionaries saw, were impressed by, and even tried to depict on paper, the thatched mausoleum of Hale-o-Keawe and its associated refuge. Because this temple was left to deteriorate after other religious structures had been destroyed, it afforded a final view of the relics, and a parting reflection on the kapu, that had comprised such an essential part of the ancient Hawaiian religion. These early accounts provide our only historical picture of the remains of the pu'uhonua at Honaunau.

     a) Cook Expedition, 1779

The first known visit by Europeans to the pu'uhonua at Honaunau was by some of Captain Cook's officers in March 1779. Lieutenant James King recorded that

In a bay to the Southward of Karakaooa, a party of our gentlemen were conducted to a large house, in which they found the black figure of a man, resting on his fingers and toes, with his head inclined backward; the limbs well formed and exactly proportioned, and the whole beautifully polished. This figure the natives called Maee [mo-i]; and round it placed thirteen others of rude and distorted shapes, which they said were the Eatooas [Akuas] of several deceased chiefs, whose names they recounted. The place was full of whattas [hakas], on which lay the remains of their offerings. They likewise give a place in their houses to many ludicrous and some obscene idols, like the Priapus of the ancients. [23]

     b) Archibald Menzies, 1793

The second recorded sojourn in the area was a brief one, on February 28, 1793, by Archibald Menzies, botanist of the Vancouver expedition, who arrived in the village of Honaunau at the tail end of an exploratory expedition into the uplands behind Kealekekua Bay. He and his companions

arrived in the afternoon at a village by the seaside called Honaunau, about two leagues to the southward of Kealakekua Bay. As we approached it, the natives came out in great crowds to meet us. The young women expressing their joy in singing and dancing, from every little eminence, to entertain us, while the men received us with a clamorous welcome and an officiousness to serve us that would have been troublesome and teasing had they not been kept in good order by John Smith and the natives who accompanied us, who exercised their authority by clearing an avenue before us wherever we went. They took us to a large house which was tabooed for the king, with a number of smaller houses contiguous to it for sleeping in and for his attendants when he comes to the village. We were told that he has a set of houses kept for him in the same way in every village he is likely to stop at round the island, which, when he once occupies or eats in, cannot afterwards be used by any other. [24]

After a soothing massage, and after contracting with the inhabitants to provide water for their ships, Menzies and his companions spent an uneventful night in the village. Little interested in ethnography, Menzies seemed unimpressed by the presence of the refuge or its meaning in Hawaiian culture. He mentions only that during the night, "in a large marae close to us we now and then heard the hollow sounding drums of the priests who were up in the dead hour of the night performing their religious rites." [25]

     c) John Papa I'i, 1817

John Papa I'i, a participant in, and observer of, Hawaiian public affairs as a companion of Liholiho, stated that Kamehameha's son regularly visited the Hale-o-Keawe during his journeys to various luakini as his father's representative in those rituals necessary to replenish their mana. Liholiho would begin this series of prescribed visits in Kailua, proceed up the coast to Kawaihae, and then continue on around the island, finally stopping at Hale-o-Keawe. The following is the only eye-witness account of an official state visit to the Hale-o-Keawe, made in 1817, and of the accompanying rituals:

The person whose writing this is [I'i] often went about them [places of refuge on the various islands]. He has seen the Hale o Keawe, where the bones were deposited, standing majestically on the left side of Akahipapa lava flat. The house stood by the entrance of a wooden enclosure, its door facing inland toward the farming lands of South Kona. The house was good-looking inside and out. Its posts and rafters were of kauila wood, which, it is said, was found in the upland of Napuu. It was well built, with crossed stems of dried ti leaves for thatching. The compact bundles of deified bones were in a row inside the house, beginning with Keawe's bones, near the right side of the door by which one went in and out, and extending to the spot opposite the door.

At the right front corner of the house, heaped up like firewood, were the unwrapped bones of those who had died in war. In that heap were the bones of Nahiolea, father of Mataio Kekuanaoa. Ii saw his own father remove his tapa shoulder covering and place it on a bundle among the other bundles of bones. He must have done this after asking the caretaker about all of them. When Ii saw his father's action he asked, "Have we a near kinsman in this house?" His father assented. There are still some people who have relatives in this house of "life". . . .

After Liholiho had finished his visit to the house, a pig was cooked and the gathering sat to worship the deified persons there. Then the chief and those who went into the house with him ate together. After the eating was finished, the kapu was removed. . . . [26]

     d) Reverend William Ellis, 1823

The first detailed description of this "city of refuge" by a foreigner was penned by the Reverend William Ellis while visiting the area on his tour of the island with representatives of the Board of Commissioners for Foreign Missions. Very interested in learning all he could about Hawaiian society and religious beliefs, and already acquainted with many aspects of the culture and able to speak the language, he immediately realized the significance of the pu'uhonua. He was less impressed by the village of Honaunau, which then contained about 147 houses. Despite the large number of dwellings, the only accommodations he and his companions could find consisted of a mat spread on the ground in an open canoe shed. There they passed their nights, beset by ''swarms of vermin" and "the unwelcome intrusion of hogs and dogs of every description." Because Ellis was feeling the effects of indigestion, thought to have been caused by drinking the brackish water along the coast, he and his party tarried in the area for another couple of days while he recuperated. During that time his companions examined the surrounding countryside. Inland two to four miles they found a prosperous population living comfortably in comparison to those on the coast. Breadfruit trees, cocoanuts, and prickly pear thrived in large groves. [27]

By this time, the pu'uhonua at Honaunau had been abandoned for four years. Ellis and his companions were quite impressed by the Hale-o-Keawe, although they were unable to understand why it had not been destroyed during the general destruction attending the abolition of the kapu system. Ellis's description of the structure is lengthy but irreplaceable in providing some idea of its original appearance:

The principal object that attracted our attention, was the Hare o Keave, (the House of Keave,) a sacred depository of the bones of departed kings and princes, probably erected for the reception of the bones of the king whose name it bears, and who reigned in Hawaii about eight generations back.

It is a compact building, twenty-four feet by sixteen, constructed with the most durable timber, and thatched with ti leaves, standing on a bed of lava that runs out a considerable distance into the sea.

It is surrounded by a strong fence of paling, leaving an area in the front, and at each end about twenty-four feet wide. The pavement is of smooth fragments of lava, laid down with considerable skill.

Several rudely carved male and female images of wood were placed on the outside of the enclosure; some on low pedestals under the shade of an adjacent tree, others on high posts on the jutting rocks that hung over the edge of the water.

A number stood on the fence at unequal distances all around; but the principal assemblage of these frightful representatives of their former deities was at the south-east end of the enclosed space, where, forming a semicircle, twelve of them stood in grim array, as if perpetual guardians of "the mighty dead" reposing in the house adjoining.

A pile of stones was neatly laid up in the form of a crescent, about three feet wide, and two feet higher than the pavement, and in this pile the images were fixed. They stood on small pedestals, three or four feet high, though some were placed on pillars, eight or ten feet in height, and curiously carved.

The principal idol stood in the centre, the others on either hand; the most powerful being placed nearest to him: he was not so large as some of the others, but distinguished by the variety and superior carvings of his body, and especially of his head.

Once they had evidently been clothed, but now they appeared in the most indigent nakedness. A few tattered shreds round the neck of one that stood on the left hand side of the door, rotted by the rain and bleached by the sun, were all that remained of numerous and gaudy garments, with which their votaries had formerly arrayed them.

A large pile of broken calabashes and cocoa-nut shells lay in the centre, and a considerable heap of dried, and partly rotten, wreaths of flowers, branches of shrubs and bushes, and fragments of tapa, (the accumulated offerings of former days,) formed an unsightly mound immediately before each of the images. . . .

We endeavored to gain admission to the inside of the house, but were told it was tabu roa, (strictly prohibited,) and that nothing but a direct order from the king, or Karaimoku [Kalanimoku], could open the door.

However, by pushing one of the boards across the door-way a little on one side, we looked in, and saw many large images, some of wood very much carved, others of red feathers, with distended mouths, large rows of sharks' teeth, and pearl-shell eyes.

We also saw several bundles, apparently of human bones, cleaned, carefully tied up with cinet [sennit] made of cocoa-nut fibres, and placed in different parts of the house, together with some rich shawls and other valuable articles, probably worn by those to whom the bones belonged, as the wearing apparel and other personal property of the chiefs is generally buried with them. . . .

Adjoining the Hare o Keave to the southward, we found a Pahu tabu (sacred enclosure) of considerable extent, and were informed by our guide that it was one of the pohonuas [pu'uhonua] of Hawaii, of which we had so often heard the chiefs and others speak. There are only two on the island. . . .

This had several wide entrances, some on the side next the sea, the others facing the mountains. . . . Happily for him [the one seeking refuge], those gates were perpetually open; and as soon as the fugitive had entered, he repaired to the presence of the idol, and made a short ejaculatory address, expressive of his obligations to him in reaching the place with security.

Whenever war was proclaimed, and during the period of actual hostilities, a white flag was unfurled on the top of a tall spear, at each end of the enclosure. . . . It was fixed a short distance from the walls on the outside, and to the spot on which this banner was unfurled, the victorious warrior might chase his routed foes; but here, he must himself fall back; beyond it he must not advance one step, on pain of forfeiting his life.

The priests, and their adherents, would immediately put to death any one who should have the temerity to follow or molest those who were once within the pale of the pahu tabu; and, as they expressed it, under the shade or protection of the spirit of Keave, the tutelar deity of the place.

In one part of the enclosure, houses were formerly erected for the priests, and others for the refugees, who, after a certain period, or at the cessation of war, were dismissed by the priests, and returned unmolested to their dwellings and families. . . .

We could not learn the length of time it was necessary for them to remain in the puhonua; but it did not appear to be more than two or three days. After that, they either attached themselves to the service of the priests, or returned to their homes.

The puhonua at Honaunau is capacious, capable of containing a vast multitude of people. . . .

The form of it was an irregular parallelogram, walled up on one side and at both ends, the other being formed by the sea-beach, except on the north-west end, where there was a low fence. On measuring it, we found it to be 715 feet in length, and 404 feet wide. The walls were twelve feet high and fifteen thick.

Holes were still visible in the top of the wall, where large images had formerly stood, about four rods apart throughout its whole extent.

Within this enclosure were three large heiaus, two of which were considerably demolished, while the other was nearly entire. It was a compact pile of stones, laid up in a solid mass, 126 feet by 65, and ten feet high.

Many fragments of rock, or pieces of lava, of two or more tons each, were seen in several parts of the wall, raised at least six feet from the ground. . . .

We could not learn how long it [Pu'uhonua o Honaunau] had been standing, but were informed it was built for Keave, who reigned in Hawaii about 250 years ago.

The walls and heiaus, indeed, looked as if it might claim such antiquity; but the house of Keave and the images must have been renewed since that time. [28]

Ellis and his companions found the refuge, signifying clemency and empathy with the plight of the common people, a refreshing change to the deserted "heathen" temples and abandoned altars that conjured up vastly different pictures, those of "human immolations and shocking cruelties." [29] Many of the later visitors to the area based their descriptions on this account by Ellis, adding few other relevant details or observations.

Hale-o-Keawe
Illustration 151. Lithograph of Hale-o-Keawe from William Ellis's tour around the Island of Hawai'i in 1823. Courtesy, Bernice P. Bishop Museum, Honolulu.

     e) Andrew Bloxam, 1825

Two years later, in 1825, the British frigate Blonde, commanded by Captain (Lord) Byron, came to Hawai'i to return the bodies of Kamehameha II and his queen, Kamamalu, who had succumbed to measles during a royal visit to England the previous year. On board ship were Naturalist Andrew Bloxam and Botanist James Macrae. During their sojourn in the islands, these men visited a number of ports and sites of interest. In addition, Byron was more than willing to serve as an ally to the Hawaiian high chiefs in their efforts to promote Christianity by removing all sacred objects from the Hale-o-Keawe. Liholiho's death had resulted in Kauikeaouli's ascendancy as Kamehameha Ill. Because the new ruler was underage, Kalanimoku served as regent and co ruler with Ka'ahumanu. Both were new converts to Christianity, Kalanimoku specifically giving Byron permission to remove articles from the temple. [30] On the morning of July 15, 1825, Bloxam reported that

a large party consisting of Lord Byron and several of the gunroom officers went in the boats to visit the only perfect remaining morai on the islands. It is about three miles south of Karakaikooa [Kealakekua], close to the shore in a small sandy bay and near a grove of coconut trees. Karaimoku had given permission to Lord Byron to visit it and take out any curiosities he chose. No white person had heretofore been allowed to enter the threshold, it is strictly guarded by a person who had the care of it. It is tabooed from the natives, as it contains the most precious relics — the bones of most of their former kings. We were accompanied by Kuakini and Naihe, the two principal chiefs. The morai [Hale-o-Keawe] is built like a large native thatched hut, thirty by fifteen feet, with a very high roof and one low door. It is placed in a square paved with large stones and surrounded with thick wooden stakes and palings. Outside this fence are ranged without order or regularity about twenty wooden idols rudely carved and of various uncouth forms, most of which are now fast rotting and decaying. In the interior of the palisades on one side is erected a kind of stage, about fourteen feet high, of strong poles on which the offerings were formerly placed. At the bottom lay a considerable number of decayed coconuts. We entered the building itself by a small wooden door about two feet high arched over at the top, the only light the interior received was from this, and a few holes in the delapidated [sic] roof. Before us were placed two large and curious carved wooden idols, four or five feet high, between which was the altar where the fires were made for consuming the flesh of the victims. On our left were ranged ten or twelve large bundles of tapa each surmounted by a feather or wooden idol, and one with a Chinese mask, these contained the bones of a long succession of kings and chiefs whose names were mentioned there. The floor was strewn with litter, dirt, pieces of tapa, and offerings of every description. In one corner were placed a quantity of human leg and arm bones covered over with tapa. In two other corners were wooden stages, on which were placed quantities of bowls, calabashes, etc., containing shells, fishhooks, and a variety of other articles; leaning against the wall were several spears, fifteen or sixteen feet in length, a small model of a canoe, two native drums and an English drum in good preservation. This, one of the chiefs took with him. In the sides of the building were stuck several small idols with a calabash generally attached to them, one of these we opened and found the skeleton of a small fish, it was therefore probably the offering of a fisherman.

The natives and chiefs who were with us seemed to have but little regard for anything there, and willingly granted whatever we were desirous of taking. The only one who seemed to grieve at the loss of so many apparent treasures was the old man who had charge of them. He was, however, soon consoled by presents of knives, scissors an old suit of clothes, etc., given by several of us. Near the morai is a large enclosure surrounded by a stone wall, formerly a place of refuge, where all persons were esteemed safe who flew there in time of war, or had committed any great offence. . . .

We each of us took away some memorial of the place and reached the ship a little before dinner. [31]

This account does not mention the images within the enclosure that Ellis noted nor those on the fence. Byron's account, presented later, however, does mention images within the courtyard. Bloxam added to the significance of his visit by making sketches of the exterior of the Hale-o Keawe and of its interior arrangement.

images from Hale-o-Keawe
Illustration 152. Image removed from Hale-o-Keawe and later presented to the Bishop Museum, Honolulu, by Henry Bloxam. From Bloxam, Diary, facing p. 60.

drawings of Hale-o-Keawe
Illustration 153. Andrew Bloxam's drawings of the exterior appearance and interior arrangement of Hale-o-Keawe. From Bloxam, Diary, p. 75.

     f) Reverend Rowland Bloxam, 1825

The Reverend Rowland Bloxam, Andrew's uncle, added a few details on the Hale-o-Keawe's interior furnishings:

On one side were arranged several feathered deities protruding their misshapen heads through numberless folds of decayed tapa. Under these folds were deposited the bones of the mighty kings and potent warriors who had formerly hailed these idols as their penates. . . after the party had viewed this holy place for some time, our rapacious inclinations began to manifest themselves and after his lordship [Byron] had taken what he thought proper, the rest began to take an ample sanctuary regardless of the punishment attending such shameless sacrilege. Two immense though beautifully carved gods that stood on each side of the stone altar were immediately plucked up and sent down to the boats. I succeeded in appropriating to myself two wooden gods, a feathered deity that covered the bones of Keawe, grandfather of Terreahoo (Kaleiopuu), a beautiful spear and a few other articles within my reach. All the other visitants were equally piously inclined. Having thus gratified our curiosity we returned to the ship laden with the spoils of this heathen temple. [32]

     g) Lord G. A. Byron, 1825

Lord Byron's account of this trip provides additional information of interest and importance:

Kuakini and Nahi accompanied us to the royal morai in the neighbourhood, which had, till now, been considered sacred. After rowing along the coast to the southward for a short time, we came to a pretty creek called Honaunau, where the morai, overshadowed with cocoa-nut trees, stood. The exterior appearance of the building itself does not differ from that of the grass houses of the native chiefs. It is surrounded by a palisade formed of the trunks of palm-trees, and the court within the palisade is filled with rude wooden images of all shapes and dimensions, whose grotesque forms and horrible countenances present a most extraordinary spectacle. Most of these idols are placed in the same attitude; one, however, was distinguished by a greater degree of skill in the carving: it had a child in its arms. There were also a number of poles with carved heads in various parts of the court, and, immediately in front of the morai, and outside of the palisades, there was a kind of sentinel deity of a very grotesque shape. On entering the morai we saw on one hand a line of deities made of wicker-work, clothed in fine tapa, now nearly destroyed by time, and adorned with feathered helmets and masks, made more hideous by rows of sharks' teeth, and tufts of human hair; each differing a little from the other, but all preserving a strong family likeness. Under these the bones of the ancient kings of the Island are said to be deposited; and near them the favorite weapons of deceased chiefs and heroes, their ornaments, and whatever else might have been pleasing to them while alive.

As the idolatrous worship of these things is now at an end, Karaimoku takes every occasion to do away the remembrance of it, taking care not to shock the feelings of the people too violently. He had given directions, that as the English officers were desirous of taking some of the ancient gods, and other articles deposited in the morai, to show in Britain what had been the worship and the customs of their Hawaiian brethren, the guardians of the place should permit them to remove whatever they pleased.

We could not wonder that the old man, who had long been the priest of the temple, and was now the guardian of its relics, showed some signs of regret at this final destruction of the gods of his youth. This man was the son of the high-priest of Captain Cook's times. [33]

The two high chiefs accompanying Byron, Kuakini (governor of the island of Hawai'i) and Na'ihe (chief of South Kona and guardian of the Hale-o-Keawe), were somewhat disturbed by this looting of the temple, but remained silent. They did, however, prevent removal of the bones. [34]

sketch of Hale-o-Keawe
Illustration 154. Sketch of Hale-o-Keawe by Robert Dampier, artist with Lord Byron on the H.M.S. Blonde, 1825. Artistic license shows in the background scene, but the structure is definitely the mausoleum. From Byron, Voyage of H.M.S. Blonde, facing p. 199.

     h) James Macrae, 1825

Botanist James Macrae, not a member of the first tourist party off the Blonde, visited the pu'uhonua the next day:

Went to see the morai [Hale o Keawe] on the other side of the island. On our way met the old priest in his canoe coming on board. He alone is entrusted to enter the morai, and we accordingly took him back with us. We found the morai was on the east point of a small bay surrounded by huts standing under a thinly scattered grove of coconut trees, but with no signs of cultivation about. As we were about to enter the morai the old priest, who had on a straw hat and cotton shirt, took both of them off, and only left his maro on. On entering we only found an empty filthy hut with quantities of human bones in heaps under mats at each end of the hut, many of the bones not yet dry and disgusting to the sight. In the middle were several effigies of the deceased chiefs, tied to a bundle of tapa cloth containing the bones of each person whom the effigies represented. Most of the effigies were made of wood, but the one representing the late Tamahamaah [inaccurate] was substituted by a mask of European manufacture and was more finely dressed than the others. The party with Lord Byron that had visited here the day before, had taken away any memorials of the morai that could be taken, so we asked the old priest to be allowed to take some of the ancient weather beaten carved figures outside.

The morai is a small thatched hut fenced round with sticks to the height of 6 feet, kept together by two rows of bars. Fixed in the lava ground at the entrance front stand upright several various sized wooden rudely carved hideous figures, in representation of their former gods. These they now set but little value upon, and are rarely met with in the huts of the natives. [35]

The Blonde's artist, Robert Dampier, contributed to this documentation by sketching the Hale-o Keawe, producing a rather stylized rendering of the structure against a background more closely resembling Kealakekua Bay to the north. An engraving made from that drawing accompanied the formal report of the voyage and is a valuable source of information on the appearance of the structure. It should be noted that because the crew of the Blonde removed many of the Hale-o Keawe images, they have been preserved in a number of private collections and museums both in the United States and Europe and provide an important record of early Hawaiian religious art that might otherwise have been lost.

     i) Laura Judd, 1828

The next foreign visitor who left an account of the pu'uhonua was Laura Fish Judd. She came to Hawai'i Island in 1828 in company with her missionary/physician husband, Gerrit P. Judd, who was part of a committee exploring a site for a health station on the nearby mountain slopes. The failing health of many of the pioneer missionaries had become a source of concern, and it was believed that a station in the bracing mountain atmosphere might be good for them (Waimea in North Kohala was later selected). During Mrs. Judd's residence at Ka'awaloa she visited the temple at Honaunau accompanied by Na'ihe and Kapi'olani:

It was then surrounded by an enclosure of hideous idols carved in wood, and no woman had ever been allowed to enter its consecrated precincts. Our heroic Kapiolani led the way, and we entered the enclosure. It was a sickening scene that met our eyes. The dead bodies of chiefs were placed around the room in a sitting posture, the unsightly skeletons mostly concealed in folds of kapa, or rich silk. The blood-stained altar was there, where human victims had been immolated to idol gods. Fragments of offerings were strewed about. Kapiolani was much affected and wept, but her husband was stem and silent. I thought he was not quite rid of the old superstition in regard to women.

A few months after our visit [probably early 1829] Kaahumanu came and ordered all the bones buried, and the house and fence entirely demolished. She gave some of the timber, which was spear-wood (kauila), to the missionaries, and told them to make it into canes and contribution boxes, to send to their friends. [36]

map of Pu'uhonua o Honaunau
Illustration 155. Redrawn Chester Lyman 1846 map of the Pu'uhonua o Honaunau. Figure 1 in Ladd, "Hale-o-Keawe Temple Site," p. 174 (taken from Apple, "Pre-Restoration Study").

     j) Later References to the Site

Chester Lyman, a Yale University scientist visiting Hawai'i, sketched the pu'uhonua in 1846, his map showing that the area between the Great Wall, the Hale-o-Keawe, and the northeast end of 'Ale'ale'a Heiau was fenced off as a goat pen. Lyman writes that on December 2, 1846,

We reached Honaunau a little after 12, and first made a survey of the remains of the old Pahonua [sic] or City of Refuge. The walls are yet quite entire, and the stone foundation of the 'House of Keave' with most of the wooden palisade which encompassed it on the west and north sides. The whole platform on which the house stood we found to be 50 feet by 50—The house, 24 feet wide, occupying the west side.

We measured the wall from the entrance at the south end of the platform of the house, and found the east side to be 600 ft. and the southern 400. Mr. Ellis gives the length at 715, which must have been measured from the extreme northern limit of the foundation of the house at the water's edge. . . . This wall is 15 ft. thick and 12 ft. high. [37]

English author Samuel Hill visited Honaunau in the late 1840s and found a village containing about forty huts with not more than 100 residents. He described the pu'uhonua enclosure as having walls only three to four feet high and being full of coconut trees. [38]

The village and refuge ruins also rated only slight mention from George Bowser who, while compiling a directory of the Hawaiian kingdom in the early 1880s, noted at Honaunau only

about fifteen native houses and a Roman Catholic Church. . . . Here are the remains of an old heeiau [sic], or native temple, and also of the other of those cities of refuge, of one of which, at the other extremity of the island, I have already given some notice. [39]

D. Harvey Hitchcock, a Hilo artist, sketched the refuge area in 1889 and depicted many of the major structures and features.

map of Pu'uhonua o Honaunau
Illustration 156. Redrawn D. Harvey Hitchcock map of the Pu'uhonua o Honaunau. Figure 9.2 in Emory, "Transition to the Present," p. 113.


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