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

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

F. Description of Resources: Pu'uhonua Area (continued)

6. 'Ale'ale'a Heiau

As apparent from the earlier discussion on chronology of the Pu'uhonua o Honaunau, several theories exist as to which rulers built which structures and when. According to Barrère's revised chronology of the Pu'uhonua o Honaunau, 'Ehu-kai-malino constructed 'Ale'ale'a ca. A.D. 1425, possibly at the same time he established the refuge. Wall partially restored the temple foundations in 1902. As mentioned, the Reverend William Ellis in 1823 saw within the refuge enclosure three heiau, only one of which was in a good state of preservation. This is thought to have been 'Ale'ale'a, which was described as "a compact pile of stones, laid up in a solid mass, 126 feet by 65, and ten feet high." [126] Kenneth Emory stated that a massive tidal wave destroyed the entire northwest corner of the restored 'Ale'ale'a Heiau. Studies in 1963 showed the platform to be structurally weak and in a condition leading to eventual collapse. Stabilization of the structure was needed for public safety reasons as well as for preservation purposes. The ensuing stabilization project led to some fascinating and unexpected discoveries. [127]

In 1965 Edmund Ladd completed a report on salvage work at the 'Ale'ale'a temple site, "the first time a temple of this size was . . . systematically examined in Hawaii." [128] The most amazing find of the project was that of several "inner heiaus" within the main structure.

Ladd found the temple to be a large, nearly rectangular platform measuring 127 feet long and 60 feet wide, with an average height of 8 feet. Building material consisted of unmodified basalt lava rocks, dry-laid, with the smoother surface of the stones on the exterior face. The fill, of openwork construction (pao), comprised loose rubble and sand. The same basic construction method was used on the interior platforms, with a few important variations resulting from the different developmental time periods. [129]

The periods of growth and modification of 'Ale'ale'a Heiau are thought to be:

     'Ale'ale'a I

This first phase of construction comprised a low, rubble-filled, nearly rectangular platform measuring about 72 by 52 feet and 4 to 5 feet high. The platform is about ninety percent intact. Prehistoric human burials ("bundle" burials in slab-lined crypts) intrude in the south end of the structure's east face. [130]

     'Ale'ale'a II

This modification to the original structure included the addition of an elevated platform, measuring 25 by 40 by 3-1/2 feet, at the southwest corner of the lower platform. [131]

     'Ale'ale'a III

This second modification added a narrow, elongated platform extending north from 'Ale'ale'a II. [132]

     'Ale'ale'a IV

This L-shaped addition abutted stages II and III, creating another flat-topped platform on top of 'Ale'ale'a I. [133]

     'Ale'ale'a V

During this stage of construction, the builders extended the platform west, toward the ocean, by adding a section about 2-1/2 feet wide by 51 feet long. [134]

     'Ale'ale'a VI

At this time, the platform was extended east by an addition measuring 20 feet wide by 54 feet long. Several intrusive crypt-type burials were found in this section. The completion of this stage resulted in a nearly rectangular, flat platform about 105 feet long, 54 feet wide, and 8 to 9 feet high. [135]

     'Ale'ale'a VII

This is the structure that Ellis noted in 1823 and that stands today. With its additions, it measures 127 feet long, 60 feet wide, and about 8 feet in height. Wall restored the west face of this stage in 1902. [136]

Ladd noted that five burials were found in the 'Ale'ale'a platform, all of the "bundle" type. All the crypts, either circular or rectangular in form, are intrusive. Other features found included an imu (cooking pit) and two areas of pig and human bones. [137]

As stated earlier in the section on chronology of the pu'uhonua, the discovery of the various stages of construction of this heiau challenged previous theories on the developmental history of the refuge and its associated structures. Still Barrère attempted to explain these stages within the framework of the recorded traditional history of the chiefs of Hawai'i Island. She then compiled a lengthy discussion of the history of the refuge complex based on the new information Ladd had acquired through his archeological work. An expert at genealogical dating, Barrère's theories on 'Ale'ale'a Heiau bear considerable weight.

She believes the six "inner heiaus" Ladd referred to were modifications or changes to one temple platform that

should be viewed as the site of a family heiau, and its imposing structure a monument to the increasing power and prestige of the family in succeeding generations. [138]

The various construction phases, she continued, were instances of enlargement and embellishment.

Barrère's chronology of development of pu'uhonua structures has been outlined earlier; it will be elaborated upon briefly here. The history of the Kamehameha family suggested to Barrère that the following persons were responsible for the different phases of 'Ale'ale'a temple construction:

'Ehu or 'Ehu-kai-malino — 'Ale'ale'a I

'Umi — 'Ale'ale'a II-IV

Keawe-ku-i-ke-ka'ai — 'Ale'ale'a V

Keawe-i-kekahi-ali'i-o-ka-moku — 'Ale'ale'a VI

(Barrère believes the possibility also exists that Keawe-ku-i-ke-ka'ai was responsible for both stages V and VI and that Kamehameha ordered the final enlargement seen today.) [139] In the course of her discussion, Barrère mentions the "Ancient Heiau" in the refuge, suggesting that the Tahitian chief Pili-ka'aiea, whom the high-priest Pa'ao established as ruler of Hawai'i Island, whose family line eventually culminated in Kamehameha, and whose family is so closely associated with the Honaunau complex, might have built that structure under his benefactor's direction as a first step in establishing his rule over the island. (Pa'ao is the person generally credited with instigating the construction of large, rectangular heiau such as the "Old Heiau.") Even if constructed by a descendant of Pili, Barrère believes the temple still probably dates from at least the thirteenth century. Its abandonment might have resulted from destruction by tidal waves or a change in family leadership. [140]

'Ehu, father of 'Ehu-kai-malino, was the founder of the 'Ehu family from which the later Kona chiefs were descended. Because prior to 'Ehu's time, the residence of the ruler of Hawai'i Island had either been in Kohala or Waipi'o, Barrère doubts that the pu'uhonua at Honaunau was established any earlier. The traditional concept of a refuge associated it either with the ruler himself or his residence, and because neither was present at Honaunau before 'Ehu, Barrère believes the refuge was established within traditional times. Her chronology suggests that 'Ehu may have been the one who declared the refuge and built 'Ale'ale'a I to provide its sacred protection, although she tends to the belief that his son 'Ehu-kai-malino, ruling chief of Kona in Liloa's time and into 'Umi's reign, probably established it and the associated heiau of 'Ale'ale'a I. [141]

If we accept this assumption, we can find in it a reason for the abandonment of the "old" heiau other than that of tidal wave destruction. The old heiau would have been built for the gods whose favor kept the family in power; this new one was for the gods who ensured the sanctity of the puuhonua. [142]

After wresting Kona and Kohala from 'Ehu-kai-malino and uniting the island under his rule, 'Umi-a Liloa moved his place of residence from Waipi'o, Hamakua, to Kona. Barrère believes that during his long, peaceful reign, this man, described as being very religious, might have decided to reaffirm the pu'uhonua at Honaunau and was probably able to command the men and muscle needed to enlarge 'Ale'ale'a in stages II, Ill, and IV, and may even have constructed the Great Wall around it. [143] Tracing the history of the ruling family, Barrère credits the chiefess Keakamahana, a descendant of 'Umi, who became ruler of Hawai'i, with ordering enlargement V, a project carried out by Keawe-ku-i-ke-ka'ai. When conflict broke out between branches of the family after Keakamahana's death, Keawe-i-kekahi-ali'i-o-ka-moku restored harmony and became acknowledged chief with supreme control. He might have decided to enlarge 'Ale'ale'a in stage VI. [144]

The conflict and wars upon Keawe's death were ended by Kamehameha's assumption of power. Barrère believes 'Ale'ale'a might have continued to be used as the pu'uhonua heiau during Kamehameha's reign and that he continued the tradition of modifying the platform (Stage VII), possibly in the peacetime period after the death of Keoua in about 1791. The heiau functions may have been transferred from 'Ale'ale'a to Hale-o-Keawe in the last years of Kamehameha's reign, after he had returned to Hawai'i Island to live, between about 1813 and 1819. 'Ale'ale'a's function then changed from a family monument to a meeting place for relaxation and leisure pursuits. [145]

A local informant stated that this heiau was constructed by a chief named 'Ale'ale'a and that it was used as courts of pardon for refugees. Chiefs were judged at the mauka end of the heiau and commoners at the makai end. The entrance to the structure was on the south side toward the east end. [146] It has also been suggested that this was the temple in which the refugees offered thanks to the gods for their escape from death. A later informant, in 1957, said 'Ale'ale'a had been a place where doctors (kahuna lapa'au) grew medicinal plants used in caring for wounded refugees from battle. [147]

Illustration 178.Conjectural periods of growth and modification of 'Ale'ale'a Heiau. Figures 2-8 in Ladd, "'Alealea Temple Site," pp. 106, 108, 112, 114.