Piʻilani: Ka Moʻolelo o Ke Aliʻi Maikaʻi

Piʻilani: The story of the good chief

Of all of the chiefs remembered by the kūpuna and written in the histories, Piʻilani stands out as one of the greatest.  Although his time in Waiheʻe seems to be somewhat minimal (at least there are no direct mentions of his presence recorded in the oldest literature), his reach extended across Maui, including Waiheʻe.  Historians believe Piʻilani was born in Lahaina in the late 16th century (probably around 1570 or thereabouts).  His father, the high chief Kawaookahele, ruled West Maui, and perhaps had formed alliances with the chiefs of East Maui in which they began, at least nominally, to recognize him as the Aliʻiʻaimokupuni, or ruler of the entire island of Maui.  Piʻilani’s mother, Kepalaoa descended from the powerful Uluhema line, although her pedigree has largely been lost, except, perhaps, in the memory of her descendants who live today.

Through his father’s line, Piʻilani also had ties to the ruling family of Kauaʻi (his paternal grandmother was Hauanuihonialawahine, a chief of Kauaʻi. Perhaps more importantly, when Piʻilani came of age he married a high chief from the island of Oʻahu, Laʻieloheloheikawai, and together they had four children, Lonoapiʻilani (Lono), Kihaapiʻilani (Kiha), Piʻikea and Kalaʻaiheana.  As we will see, each of their children would play a significant role in the unfolding story of Maui, and Waiheʻe in the late 16th century and early 17th century.

Upon his father’s death, Piʻilani gained the recognition by the Hāna chiefs as the sole ruler of the entire island of Maui, a state of unity that would last through the conquest of Kamehameha the Great in the late 18th century, and, in effect, to this day.  Although relatively few stories of his accomplishments have been passed down through the centuries, like any good chief, Piʻilani’s legacy lies on the land.  The bays and valleys of west Maui, or Nā Hono a Piʻilani (also known as Nā Awawa ʻElima o Pi’ilani, or the five valleys of Piʻilani, which include Honokohau, Honolua, Honokahua, Honokeana, and Honokowai) memorialize his reign.  However, the Wailuku district including Nā Wai ‘eha, or the four rivers of Wailuku, Waiheʻe, Waiʻehu, Wailuku and Waikapu, served as his family’s seat of power, with Waiheʻe’s Kapoho village serving as one of several locations associated with chief Piʻilani.  By the time of his reign, Nā Wai ʻEha already supported extensive loʻi kalo, a reality that undoubtedly added to the recollection of his reign as a time of prosperity and abundance. In addition to this source of prosperity, very large areas of East Maui were being cultivated in rain fed field systems, a reality that would contribute to the continued prosperity of Maui.  

Piʻilani also developed the idea of a path which encircled the island, which some sources claim provided enough space for eight travelers to walk abreast.  Known as Ke ala nui o Piʻilani, a name which has come down to us today as the ‘Piʻilani highway.’ Although this roadway remained unfinished when he died, his son, Kiha, took on the responsibility of finishing this substantial project.  Hāna claims what may be the most significant and visually arresting of Piʻilani’s construction projects, the massive heiau which bears his name.  Like the Piʻilani highway, this heiau seems to have begun construction under his reign, while its completion came at a later time, under the leadership of his son.  

In Waiheʻe Piʻilani’s legacy, as claimed by kupuna of this area, seems to include both the heiau at Kealakaʻihonua, and perhaps most importantly the loko iʻa kalo (inland fishpond) that dominates the central portion of the Kapoho wetlands.  While, as we will see, the fishpond became the focal point of a fratricidal conflict that developed after Piʻilani died, it became another source of great prosperity for Waiheʻe, particularly the ruling class or aliʻi.  This sense of abundance, peace and benevolence marked Piʻilani’s reign, a time that the people remembered through the centuries as a time of ‘good and wise government’ during which Piʻilani ‘enforced order’ and promoted the ‘industry of the people.’  This wise leadership, which benefited the people by improving their lives, serves as a reminder of what nā aliʻi maikaʻi, the good chiefs, could achieve when they placed the welfare of ka lehulehu, the population, before their own interests.  Unfortunately, this time of peace would not last, as the children of Piʻilani would take Maui, into a time of war, with Waiheʻe at the center of this conflict.

— Dr. Scott Fisher