Introduction: Polaris and his sons began their paranormal look at the Hawai’ian Islands in their own backyard by traveling around the "Garden Island" of Kaua’i. "It is not a particularly big island," Polaris recalled, "and a large section of it, known as the Na Pali Coast, is unreachable due to the terrain. But the boys and I took several weekends and set out by car to see as much as we could, revisiting many of our favorite sites." [For more on Polaris's family history on Kaua'i, click here.]

Because Kaua’i is one of the oldest island in the Hawai’ian chain, and probably one of the first to be inhabited, a lot of the legends now told throughout the area may have originated here. For example, the volcano goddess Pele is said to have made Kaua’i her first home. She later moved to the Big Island where her work is still evident at the smoldering Mauna Loa volcano. Kauai is also said to be the first island inhabited by the mysterious menehune, a race of "little people" known for their nocturnal nature and ingenious constructions. The information on this page was updated and expanded on when the Outcast Earth team returned briefly to the island in July 2008.

MORE FEATURES ABOUT THE HAWAI'IAN ISLANDS: Lost Ruins of Kaua'i Expedition | Island of Oah'u | Big Island of Hawai'i | Smoke Across the Water: The Pearl Harbor Mysteries

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The island was once thought to have a population in excess of 50,000 menehune who were well-established there by the time the larger and more aggressive Polynesians arrived. Although the Polynesians were formidable warriors, the menehune were able to develop a peaceful understanding with them. It helped that the little people were apparently imbued with magical powers, which included the ability to turn a man to stone. In the menehune, the Polynesians also had a cheap source of labor and a level of ingenuity that surpassed their own. For as little as one red shrimp per worker, the Hawai’ian chiefs were able to have the menehune fashion a variety of stone structures that still exist today. Among their handiwork is the ‘Alekoko (Menehune Fishpond) in the Huleia Valley, the Menehune Trench in Waimea, and the Malae Heiau [see additional information on this temple below]. Due to their reclusive nature, the menehune insisted on working only at night and without any interference from the Polynesians. There are several legends, however, of how a curious Hawai’ian would creep out to watch the little people at work, only to be transformed into some unpleasant object by menehune magic. Although the facts behind any myth are open to debate, the ‘Alekoko Pond and the Menehune Trench are legitimate archeological phenomenon. Both exhibit a knowledge of stonework and construction not seen anywhere else in the islands. So did the menehune actually exist? It seems clear that a class of people called menehune were used as a cheap labor source on Kaua’i and the other islands. This does not mean, however, that these people were the leprechaun-type race described in the legends. The word "menehune" is related to a derisive Tahitian term meaning "commoner." Since Hawai’ian culture was so stratified, it is quite likely that a group of "untouchables" did exist on the islands and were used as slave labor. As such, they would have built most of the stone structures still evident on the islands. Tales that the menehune were small and magical seem to have developed later, and may have been enhanced by Westerners who misunderstood what menehune actually meant. The menehune presence was still on Kaua’i as late as the early-19th century when a handful of Kaua’ians living in a remote valley on the north part of the island identified themselves as menehune. No narrative survives that describes these people as being small in stature, and no archaeological digs have ever uncovered any dwarf-like remains. So if the menehune existed, what happened to them? It is most likely that as the kapuna system dissolved in Hawai’i that the menehune were simply absorbed into the general population, losing all distinction as a class of people. Naturally, however, there is another legend that explains their absence. Hawai’ians today tell tales about how the little people abandoned Kaua’i for the islands of Necker and Nihoa to the north [see information below]. Archaeologists have found sophisticated stonework on those islands that is reminiscent of that on Kaua’i, and is certainly proof of an advanced civilization existing there. What happened to the menehune on Necker and Nihoa is anyone’s guess. Maybe they are still there, but true to their nature, are careful to avoid detection by outsiders.


Did The Menehune Retreat to Necker Island? Necker Island (Mokumanamana) in the Hawai’ian island chain is fish hook-shaped piece of land populated almost exclusively by tens of thousands of seabirds and located approximately 300 miles to the northwest of Kaua’i. When the Polynesians settled on Kaua’i, the indigenous menehune are believed to have escaped to Necker Island. Curiously, the Hawai’ians living to the south did not seem to know about the existence of this tiny knob of rock. Although the famous French explorer Jean-Francois de la Perouse was the first Westerner to visit the island in 1786, no one is known to have attempted a landing there until 1894 when it was annexed for the United States. The first Americans on Necker Island discovered stone platforms similar to heaius and carved stone idols. Additional expeditions found more stone artifacts, but no evidence of recent or long-term habitation. If the menehune had resettled here after leaving Kaua’i, perhaps they found the environment too difficult and left again. Or, as many archaeologists suggest, the relics found on the island may be Polynesian in origin and the island was used periodically for religious ritual. Some believe that these rituals may have been designed to encourage rainfall on Kaua’i, as the rains often come from the west. Despite its small area, an amazing fifty-five separate archeological sites have been documented on Necker Island, which would certainly indicate that someone had an interest in the place for a long period of time. Today, the island is an important refuge for sea birds and the endangered monk seal. Permission to visit the island for educational or scientific purposes must be obtained from the United States Fish and Wildlife Service.

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Ke’e Beach: Like the Polynesians themselves, Pele, the Hawai’ian goddess of volcanoes was an interloper to the islands. She arrived first on Kaua’i’s Ke’e Beach. When she came ashore, she heard the beating of drums and happy chanting coming from nearby. She transformed herself into a beautiful maiden and walked through the forest to a local village. There she found dozens of men and women in celebration, being led by their handsome chief, Lohi’ua. Pele and Lohi’ua fell in love immediately and within a week they were married. Pele created a cave in the cliffs near Ke’e Beach for the couple to live in. In time, however, Pele’s wanderlust returned and she told her new husband that she must leave the island but offered no further explanation. Lohi’ua was heartbroken and when Pele did not return after many months, he committed suicide. In the meantime, Pele had sailed to the Big Island to tend to the volcanoes. Once settled, she sent her sister Hi’iaka-i-ka-poli-o-Pele to retrieve Lohi’ua. But when the sister arrived on the island, she found Lohi’ua’s body lying in state in the Ke’e Beach cave. Knowing that Pele would blame her for the young man’s death, Hi’iaka-i-ka-poli-o-Pele chanted, prayed and invoked magic for many days until she was able to resurrect Lohi’ua and return him to the Big Island to be reunited with Pele. Although the myth does not provide a specific location for Pele and Lohi’ua’s marital cave, the entire north shore of Kaua’i is pock-marked by sea-cut caverns, many of which have legends attached to them.


Ke-Ahu-A-Laka Halau Hula: The Ke-ahu-a-laka Halau Hula complex and the broken stone terraces of the nearby Ka-ulu-Paoa Heiau were both dedicated to the art of the hula dance, a unique form of visual, auditory and symbolic communication which was once described as “the heartbeat of the Hawai'ian people.” Although there are similar types of dance from other Polynesian cultures, hula is unique to the people of Hawai'i.

The hula dances of the ancient Hawai'ians, known as kahiko, differ greatly from those now enjoyed by tourists. Originally, hula chants and dances were created to honor the Hawai'ian kings, known as ali'i. The chants might include prayers, a genealogical history or invoke the powerful names of gods or great leaders. Often they were meant to stimulate fertility, either of the king or the gods. Like many other elements of the Hawai'ian world, the words used in these chants were thought to contain mana. As such, the hula dancer, whether male or female, had to be rigorously trained so every word, movement and inflection was performed flawlessly. To do otherwise might summon the wrath of the gods or provide the power of mana to your enemies.

It was at places like Ke-ahu-a-laka Halau Hula that this training was provided. The entire area was thought to be scared to Laka, the goddess of hula, nature and fertility. Initiates had to abide by a variety of kapu, and if they violated these laws they could be banished or even killed by their instructors. There were bans on cutting one's hair or fingernails, eating certain foods or engaging in sexual intercourse. After the initiate's training was completed, he or she would be asked to swim the length of the lagoon where a shark lurked and would devour anyone who had broken the kapu.

A legend specific to Ke-ahu-a-laka Halau Hula is about a young man and woman who fell in loving during their hula training despite the prohibitions on such relationships. The couple fled the sacred complex, pursued by the governess of the hula school. In their haste, the couple became separated and the girl ran into a cave near the beach to hide. The governess found her there and killed her. She then chased the young man up the hillside and murdered him at the top of a high ridge. Laka transformed the ill-fated lovers into flowers. The woman's body became “beach naupaka” and the man's became “mountain naupaka.” The blooms of both shrubs appear to be only half-formed, but when put together form a complete flower. Both types of plant are very common around the Ke-Ahu-A-Laka Halau Hula complex.

There is little left today of either Ke-Ahu-A-Laka Halau Hula or Ka-ulu-Paoa Heiau other than the pitted stone platforms on which wooden building would have once stood. Regardless, the site still boasts a magnificent view of the Pacific Ocean and is considered a sacred site to many modern Hawai'ians.

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Hikina A Ka La and Surrounding Structures: Hikina A Ka La (which translates to mean “The Rising Sun”) was part of the largest and most important sacred complex on ancient Kaua’i, which stretches from the mouth of the Wailua River to the precipitous top of Mount Wai’ale’ale. Hikina A Ka La is one of seven heiaus along this area and certainly the most accessible. It is located within the Lydgate State Park on the island’s east shore, between the public beaches and a popular resort. As its name suggests, the temple was oriented to catch the rays of the rising sun but little is known of its specific purpose. Like other heiaus in the islands, the walls were of massive proportions, measuring six feet (1.8 meters) high and eleven feet (3.35 meters) in width. This was probably the largest structure in the area which also contained other religious buildings, a fish pond, a village, irrigated fields and the private residences of the Kaua’ian chiefs. This entire area was known as Wailua Kai.

Unfortunately, when the native Hawai’ian religion was outlawed in 1819 in favor of Christianity, Hikina A Ka La and the other sacred sites were abandoned, destroyed or sometimes deliberately desecrated. By 1850, a private residence had been built inside the stone walls surrounded by sweet potatoes and coconut trees. Within the next fifty years, most of the stones from the walls had been removed for modern day construction, leaving only a vague outline of the heiau on the shore. Today, Hikina A Ka La and all other Hawai’ian heiaus are protected archeological and cultural sites. Some are still used by natives for religious purposes so these areas are usually accompanied with plenty of notices reminding visitors to be respectful and appropriate.


Hauola, Place of Refuge: Walking distance from Hikina A Ka La is Kaua’i’s “place of refuge.” In a culture dominated by a strict hierarchy and a litany of forbidden behaviors punishable by death, cities of refuge played an important role. The kapu system that existed on Kaua’i and the other Hawai’ian islands touched nearly every aspect of daily life. There were taboos about the mixing of men and women, the eating of fish, the growingof plants and even who could walk where and when. Many anthropologists surmise that this strict system was created out of necessity, making sure that the limited resources and space of the island were maintained and ensured for future generations. If individuals broke the kapu system, death was most certainly the result. The mode of death, whether it be for the purposes of punishment or ritualistic sacrifice, varied among the Polynesians.

Those who broke kapu had the opportunity to cleanse themselves by fleeing to the nearest "place of refuge" [see Pu’uhonua o Honaunau for additional information], but these sanctuaries were few and far apart. If the offender was captured before reaching a refuge, armed warriors usually killed him or her on the spot. Others may have been ritualistically strangled or buried alive. For the purposes of religious sacrifice, prisoners or slaves were the preferred victims. In many cases of sacrifice, the attendant priests would drown the victim. Usually the victim was encouraged to accept his fate peacefully, as it was thought to be a bad omen if he struggled while being killed.

The kapu system could also be enforced through the use of witchcraft. Priests and necromancers both employed magic, although the latter relied more on evil spirits called ‘unihipili to bring about results. The role of the necromancer, although it sounds sinister, was often to enforce island justice. If someone was murdered, for example, it was the duty of the necromancer to examine the victim and determine the cause of death and the likely suspects. Once this was established, the necromancer would cast spells to bring about the quick demise of the perpetrator. If supernatural means failed, then the necromancer sought out the suspect and killed him personally.

Hauola and the priests who lived here probably served all these functions. But like the nearby Hikina A Ka La, the structure was abandoned and systematically dismantled through the 19th and yearly 20th centuries. Today, all that exists are the foundations of the great stone walls that once enclosed the sacred area.


Paemahu O Wailua: Near the mouth of the Wailua River are eight large rocks sitting in the surf. During low tide, the sharp-eyed visitor can see several ancient petroglyphs carved on the dark surface. There is an interesting legend that surrounds the site. According to the Hawai’ians, two young chiefs were playing in the surf together when they were approached by a beautiful woman on a surfboard. The woman tried to tempt the men to come ashore and court several young maidens who were waiting nearby. The men refused, being more interested in each other than the girls. The woman on the surfboard became enraged by their answer and conjured a great wave that crashed down upon them and turned their bodies to stone. The woman, as it turned out, was the goddess Kapo’ulakinau… and apparently she doesn’t handle rejection well.



Pohaku Ho’ohanau: The royal birthing stone of the old Kaua’ian kings is located in the midst of a series of sacred spots.  The stone, which like other Hawai’ian constructions is unfinished and was probably chosen for its natural appearance, is flat on one side.  The mother of the new king would squat on a mat of pandanus leaves and would give birth from this position.  A nearby house, the foundation of which can still be seen, would provide refuge for the mother and the newborn until they could travel. The Hawai’ians believed that a chief’s very body was filled with spiritual energy called mana.  This applied to the newborn’s umbilical cord as well, so the cord was carefully hidden in rock crevices where no one could ever find it.



Holoholoku Heiau: A stone’s throw from Pohaku Ho’ohanau are the remains of another important heiau... and one with a bloody reputation.  Holoholoku heiau was a major human sacrificial site.  Many of the victims killed here were those who had broken kapu and were fleeing for the Hauola [see information above]. Today, little remains except for the stone foundation.



Malae Heiau: This large archaeological site is still being researched and restored. It lies further up the banks of the Wailua River and is not well marked. Little in known about this heiau, but local legend has it that the site was built by the menehunes, hinting at the temple’s great age. Indeed, it may even predate the arrival of the Polynesians on the island. The size of the temple is approximately 275 by 325 feet, making it the largest on Kaua’i. Today, much of the heiau is hidden beneath a sugar cane field. The site is being restored by volunteers despite its sinister reputation. Like many heiaus, many people and animals were rumored to be sacrificed here. Its sister-site, Poli’ahu heiau lies up the Wailua River valley atop a ridge not far from the popular ‘Opaeka’a Falls. The temple was dedicated to the Hawai’ian snow goddess (yes, it does snow in certain parts of the islands at certain elevations, despite the tropical climate). Sacrificial offerings were generally coordinated between the two heiaus. The natives consider both sites to be haunted and many will not approach them.

The haunting legend has an unusual twist to it. According to natives, during certain times of the year, ghosts will arise from the heiau and walk down the river banks toward the shore. Hawai’ians refer to such spirits as “night marchers,” and to this day there are stories from commuters on the nearby Kuhio Highway who will see phantoms along the roadside. It is said that the night marchers will wander across the island to cliffs on the west shore called Ha’ele’ele. Here the phantoms will climb the heights and then fling their spectral bodies into the ocean below – a means of spiritually detaching from this physical world and launching themselves into the afterlife. Ha’ele’ele is about as far west on north on this part of the island that you can still access by car. After this, the Na Pali cliffs prevent any travel except by foot or boat. Needless to say, Ha’ele’ele is considered haunted as well and visitors are warned not to remove anything from the area – not even a single rock – or the malevolent spirits may follow you when you leave!


Old Coco Palms Hotel and Resort: Walking distance from the Hikina A Ka La and the other ancient ruins is a modern ruin of some renown. Built in 1953 and then greatly expanded in the 1970s, the Coco Palms was the island’s premiere resort for decades. The rich and famous, including a lot of the Hollywood elite, lived and played at the resort. The very ground on which the resort is located was sacred to the ancient Hawai’ians and served as the private residence and playground of the old kings and their families. The hotel is probably most famous as the backdrop to Elvis Presley’s 1961 film “Blue Hawaii.” The final scene in which Presley marries Joan Blackman while floating on a canoe through the resort’s lagoon created the island’s reputation as a hot spot for weddings, a trend that continues to this day. At its height, the Coco Palms hosted as many as five hundred weddings every year. Unfortunately, the hotel’s reputation could not protect it from the ravages of nature and the entire property was heavily damaged during Hurricane Iniki in 1992. The Japanese conglomerate that owns the property elected not to restore the resort following the storm; and during the interceding sixteen years the buildings and grounds have continued to degrade. Today, the Coco Palms may be known locally as the island’s biggest eyesore. A debate has raged for the last three years as to whether to tear the place down or try to restore it. Finding a resolution has been difficult, especially since the existing buildings sit below sea level and are frequently flooded or could easily be wiped out by another big storm. With no buyers or compromise in sight as of this writing, chances are the Coco Palms will continue to sit, and crumble, into the foreseeable future.

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The Spouting Horn: The natural formation in an old lava flow has creates a perpetual "geyser" thanks to the crashing waves underneath. The ancient Hawai’ians said that the sound imitated the Hea, a giant dragon-like beast. The Polynesians had a variety of dragons in their folklore, like many cultures all over the world. These included Mo-o-inanea, the so-called "self-reliant dragon" who was the mother of all others of its kind. Not surprisingly, most Hawai’ian dragons were linked to the ocean.


Ft. Elizabeth (Russian Fort): Yes, believe it or not, there was a brief Russian presence on Kaua’i with an odd and convoluted story behind it. In the early 19th century, all the great imperial powers were vying for new properties and resources in the South Pacific. Russian interests in the Hawai’ian islands were represented by a German named Georg Anton Schaeffer , who had started his career at sea as a ship’s surgeon. Schaeffer would prove himself a slippery character whose ambitions went far beyond the practice of medicine.

By the time Schaeffer arrived in Hawai’i in 1815, King Kamehameha the Great had consolidated all the islands into a unified kingdom. However, local chieftains were quick to make private deals with foreign powers if they thought it could imbue them with enough wealth or fire power to break Kamehameha’s grip. One such man was King Kaumuali’i of Kaua’i, who understood that part of Kamehameha’s success had come by securing modern weapons, including firearms, from the Europeans. Kaumuali’i and Schaeffer struck a deal and the latter was allowed to build three Russian-backed forts on Kaua’i. Fort Barclay and Fort Alexander were built on the north shore near the mouth of the Hanalei River. Ft. Elizabeth was built near the mouth of the Waimea River with a commanding view of the ocean and the safe harbor below.

Ostensibly, these forts were intended to protect Russian trade routes but surely Kaumuali’i was also thinking about their defensive potential against Kamehameha’s navy should the great king ever become displeased with his vassal state. Apparently Kaumuali’i and Scheffer had even hatched a plan to conquer the islands of Oahu, Lanai, Maui and Molokai using a Russian armada, a logistical move that Schaeffer had no ability to effect and certainly one that was not supported by the Russian royal court. Kamehameha’s unified rule had been great for European trade and no one was looking forward to another civil war. A ship was dispatched to Kaua’i with orders for Scheffer to leave the island forever. He ignored the order and continued to build the fortifications. Somewhere along the line, however, Kaumuali’i became suspicious of Schaeffer and sent his own troops to expel him and all Russian visitors. In 1817, Hawai’ian troops occupied all the forts. Ft. Elizabeth was used by the Hawai’ian military for nearly fifty years until it was finally dismantled and abandoned. What remains today is mainly the outer, star-shaped wall which was constructed of basalt boulders covering an earthen embankment. The wall originally stood twelve feet high. Little archaeological work has been done at the site so any detailed information about Ft. Elizabeth comes from contemporaries of when the stronghold was in operation.

As for Schaeffer, he attempted several counter-offensives to regain his Kaua’ian empire but the strength, numbers and determination of the Hawai’ians quickly changed his mind. Schaeffer eventually returned to the Russian imperial court to plead for assistance in reestablishing a presence in Kaua’i, but by this time more competent Russians were working with King Kamehameha or developing their settlements in Alaska. Schaeffer’s star had burned itself out. Disgraced, he left Russia and sailed to Brazil where he assumed the name Count von Frankenthal and recreated both his power and fortune by luring new settlers to his “estate.” He died in Brazil, the master of a self-made principality, in 1836.



Glass Beach: On an island filled with postcard perfect beaches, Glass Beach is the exception to the rule. The view (and smell) here was ruined nearly a century ago when the locals decided to turn the area into a garbage dump. Curiously, there’s also a cemetery nearby which dates to the late-19th century and has now fallen into ruin. (Apparently early Kauai’ans thought of this place as where you throw out everything, including your ancestors!) Unfortunately, as the decades have dragged on, the surf has begun to erode the cliffs to reveal the generations of trash inside. The black volcanic rocks and beach below are now strewn with rusting car parts, machinery, household objects and miscellaneous rubbish. Upon first glance, it would appear as though a shipwreck took place here... until you see the automobile engine block half-buried in the sand. The curious name of the beach is due to all the shattered glass that has been worn smooth by the surf and now infuses the sand with bright blue, green, amber and brown.

The graveyard is also an interesting excursion, especially if you have a camera with you. There appear to be two parts, an older Japanese part and a newer Christian part which appears to be receiving some form of maintenance. The former lies primarily on the grassy bluff overlooking the ocean and the garbage dump. Some of the tombstones are fascinating to look at, as they are covered with Buddhist and Shinto imagery or sculpture. It’s a little disconcerting to think that the people buried here may eventually be carved out of the dirt in the same way as the garbage dump, but the ocean is far enough away that the graves seem safe for now.

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Na Pali Coast: The cliffs on this side of the island rise as high as 4,000 feet at a vertical pitch that is so staggering that it can make you dizzy just looking up. This natural fortress was particularly useful for the native Hawai’ians who called the island home. During times of invasion and tribal warfare, the locals could retreat to the cliffs using wooden ladders, foot and handholds carved in the rock face, and hidden paths. It is not known how many archaeological sites still remain hidden among the verdant jungle, but there are probably hundreds.



Ka-wai-kini (“Many Waters”): The tallest mountain on the island, Ka-wai-kini also plays an important role in the Menehune legends of Kaua’i. According to myth, when the Menehune landed on Kaua’i after many weeks at sea sailing from a now-forgotten homeland, they found the island too dry for agriculture. But the little people, being both industrious and optimistic, began to build stone irrigation ditches and reservoirs, some of which can still be seen today [See Menehune of Kaua'i above]. Once these structures were completed, the Menehune chieftain erected a large stone idol on the shores of Lake Wai-’ale’ale at the bottom of Ka-wai-kini. The chief prayed to the rain goddess for days on end and his devotion was finally repaid with a massive storm. The waters sluiced down the sides of Ka-wai-kini and into the Menehune’s irrigation ditches, filling their reservoirs to the brim. From that point forward, the island was blessed with persistent and reliable rainfall. Today, Ka-wai-kini is one of the wettest places on earth with an annual average rainfall of 450 inches.

Curiously, this myth may have some foundation in geologic fact. Although known today as the “Garden Island,” Kaua’i was not always the lush tropical paradise known to the Hawai’ians. It is one of the older volcanic structures in the Hawai’ian chain, and as the geologic plate on which it sits migrated northward, the island received more favorable winds and greater precipitation. The southern islands, by comparison, are much drier and even have desert conditions in some places. This myth may be a cultural memory of a time when Kaua’i was a much drier place, long before the Polynesians arrived.



Kana-loa-huluhulu, Waimea Canyon: This large meadow, which is where the headquarters for the Waimea Canyon Park is located, is an oddity for the area. In ancient times, the Hawai’ian created an unusual story to explain this geographic anomaly. Once there was a thick forest that occupied this site. The people of Kaua’i were terrified to enter the forest because a fearsome bandit named Kana-loa-huluhulu lived here and would attack anyone who entered. The island chief finally dispatched some of his warriors to find and kill Kana-loa-huluhulu. They were successful in killing the man, decapitated his body and threw the head into the canyon below. Unknown to them, however, Kana-loa-huluhulu was actually a demigod and thereby immortal. His reanimated body tore out all the trees in the area in a desperate search for its missing head, thereby creating the meadow that still bears his name.



Koolau, The Leper: Toward the north end of Waimea Canyon is the beautiful Kalalau Valley and home to one of the strangest and most tragic episodes in Kaua’ian history. From the 1860s to the 1880s, the Kingdom of Hawai’i was ravaged by leprosy. The infection spread quickly in the isolated island environments and drastic measures were often employed to deal with the epidemic. When the Hawai’ian monarchy was overthrown by American businessmen in what became known as the “Pineapple Rebellion,” the new government established the infamous leper colony on the island of Molo’kai. This colony became known as Kalaupapa and it continued to operate until 1969. The American administration ordered the forced capture and deportation of all lepers and their families to Kalaupapa, but there was one native Kaua’ian who was determined not to go. Kaluaikoolau, better known as Koolau, killed the sheriff who was sent to deport him and fled with his family into the wilds of the Kalalau Valley. An armed militia was formed to rout out the “vicious criminal,” but all of his pursuers were either foiled or killed. In desperation, the militia rolled in heavy artillery and randomly bombarded the valley with shells. Having convinced themselves that Koolau and his family was dead, they departed. But, to ensure none of the local residents could help any survivors, the soldiers forced everyone in the area to leave and then burned all their homes to the ground. Koolau and his family continued to live in peaceful isolation for the next few years until, one by one, they died off. The last survivor was his wife, Piilani. Afraid that she would be arrested if she left the protection of the jungle, Piilani lived alone for years until she had a chance encounter with a former resident of the area who had snuck back to visit the valley. This friend convinced Piilani to leave the valley and she returned to Kaua’ian society a virtual hero. No one knows what happened to the bones of Koolau and his kin. In true Hawai’ian tradition, Piilani buried all their remains in secret places within the valley. Koolau’s story would later become the basis for a short story written by Jack London.

Related information: The Dark & Smoky Beings

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