The land division or ahupua‘a of Waimea was themajor political and religious center of northern O‘ahu.
Waimea Valley offered fertile agricultural lands,
abundant fresh water, rich offshore marine resources,and good surfing and canoe landing sites. The ali‘i andkähuna sought areas such as Waimea to reside. To support
this ruling center, the maka‘ainana cultivated fields of kalo
(taro) and sweet potato on the valley floor and fishedin Waimea Bay. Housesites were scattered throughout
the valley. At the valley mouth are 2 large heiau; Pu‘uo Mahuka on the north and Kupopolo on the south. In
the valley is Hale o Lono, a heiau dedicated to the godLono. Religious ceremonies to Lono were held during
the annual Makahiki season to promote fertility of theresources.
Soon after Western contact, thepeople left the taro fields to cut
sandalwood in the upper valley.
By the 1860s, the population
was reduced by disease,floods, and famine.

STATE OF HAWAI‘I
Department of Land &Natural Resources
Division of State Parks
Special recognition is givento Nä Hoa o Pu‘u o Mahuka,a community volunteer
group and curators of Pu‘u oMahuka Heiau.

E mälama no këia mua aku
Traditionally, food items wereleft as offerings at a heiau. Please
do not wrap or move rocks anddo not leave items such as coins,
incense, or candles as they cause
long‐term damage.

STA

Heiau artwork by Ipo Nihipali.

AWAITEI

H

KS

1930s photo of Waimea Valley with Pu‘u o Mahuka Heiau.
Credit: Bishop Museum Archives

Pu‘u o Mahuka Heiau was declared a National
Historic Landmark in 1962 in recognition of its
importance to Hawaiian culture and history. Also in1962, the 4‐acre property encompassing the heiau wasplaced under the jurisdiction of State Parks to preserve
this significant site for future generations.
In the 1960s, the path through the heiau was created.
Today, we ask that you observe the site from outside thewalls and do not enter the site to avoid further damaging
the walls and paving.

PAR

https://dlnr.hawaii.gov/dsp/

The upper enclosure of Pu‘u o Mahuka Heiau
conforms to the generalized pattern for a luakini heiau.
The altar area at the east end probably held the anu‘utower, ki‘i images, and lele altar. Thatched buildings
were constructed on the level stone paving in thewestern portion. The ledges along the interior side of
the walls may have been where participants sat during
religious ceremonies.
1. Lananu‘u mamao or anu‘u (oracle) tower where religious
services were conducted and the gods spoke to thekähuna and high ali‘i. This structure often measured
20 feet or more in height and was a pole frame coveredwith kapa.
2. Ki‘i or carved wooden images placed by the altar andthe entrance to oversee the site.
3. Lele altar where offerings for the gods were placed.
Often a raised wooden platform.

Artist's rendering of Pu‘u o Mahuka Heiau as a luakini heiau, circa 1750.

Pu‘u o Mahuka Heiau is the largest heiau (religious
site or temple) on O‘ahu, covering almost 2 acres. The
name is translated as “hill of escape”. Undoubtedly, thisheiau played an important role in the social, political, andreligious system of Waimea Valley which was a major
occupation center of O‘ahu in the pre‐contact period.
Pu‘u o Mahuka Heiau may have been constructedin the 1600s. Built as a series of 3 walled enclosures,the stacked rock walls ranged from 3 to 6 feet in height
and the interior surface was paved with stone. Within
the walls were wood and thatch structures. Such alarge heiau would have been built by the maka‘ainana(commoners) under the direction of a high ruling ali‘inui (chief) and his kähuna (priests).
It was not unusual for a heiau to be expanded andmodified by a new ruling chief. It appears that theupper, eastern enclosure was constructed first and was
the ceremonial focus of the heiau. The other 2 enclosures
were added later, probably in the 1700s.
In the 1770s, high priest Ka‘opulupulu under O‘ahu
chief Kahahana, oversaw this heiau. This was a time ofpolitical upheaval and it is likely that the heiau was used
as a luakini heiau (sacrifical temple), perhaps for successin war.
In 1795, when Kamehameha I conquered O‘ahu, hishigh priest Hewahewa conducted religious ceremonies
at this heiau until 1819 when the traditional religion wasabolished.

Situated on a ridge with a commanding view ofWaimea Valley and the northern shoreline of O‘ahu, thisheiau had ties with the heiau at Wailua on Kaua‘i. It isreported that signal fires at these heiau provided a visualcommunication between the islands.
In 1792, Capt. George Vancouver anchored his ship
Daedalus off Waimea and sent a party onshore to collectwater. A skirmish ensued with the Hawaiians and 3 of
Vancouver’s men were killed. Some have suggested
that these men were taken to Pu‘u o Mahuka Heiau forsacrifice.
After the heiau was abandoned, circa 1819, the site
may have been used for other purposes. Some havesuggested that the middle enclosure was used for
agriculture and the stone mounds are clearing and/orplanting areas. Pineapple was cultivated around theheiau until the 1960s.

Archaeological research has indicated several
changes in the heiau structure over time. Initially, theheiau consisted of the upper, mauka enclosure with apaved floor of basalt and coral boulders. At a later time,a paving of smaller stones known as ‘ili‘ili was laid overthe boulders.
In more recent times, rock has been taken from thewalls which has reduced their height. The breaks in thewalls appear to be recent. This leads one to wonder how
the kähuna and ali‘i entered the site.

4. Hale Pahu where the sacred drums were kept toannounce rituals and send messages.
5. Hale Waiea where the sacred water was kept.

6. Hale Umu where the temple fires were lit. These fires
might be used to cook the offerings.
7. Hale Mana where the ceremonial objects were storedand where the kahuna might reside for short periods.
8. Ledges along walls where those admitted to the rites
were seated.