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Note: most of our surviving information that originates prior to the development of the Hawaiian writing system was recorded over a decade after warfare had come to an end in Hawaiʻi and use of the sling had already begun to fade into history. The last major battle to likely utilize solely traditional warfare and weapons took place during the Battle of Mokuʻōhai in 1782 (though the sling remained an important weapon throughout and following Kamehameha the Greatʻs conquest), with the last recorded observation of traditional warfare and weapons occurring in the Kauaʻi Rebellion of 1824. The first recorded book of Hawaiian history and culture written from the Hawaiian perspective was printed in 1838. Because of this, most of the surviving information of the sling and their use depends largely on the accounts of non-Hawaiians before the development the written Hawaiian language, as well as oral histories passed down amongst the Hawaiian people before being documented by scholars.

Hawaiian Terminology & Definitions

'Alā / 'alā o ka ma'a - another term for sling stone, though more correctly refers to intentionally shaped biconical/prolated/oblate spheroid projectiles, as well as a specific type of dense basalt that was mined and shaped for tools like adzes

'Eke'eke ma'a - sling pouch/cup ('eke'eke = small pouch/bag;

ʻEke ʻalā/pōhaku - stone/projectile pouch (ʻeke = bag). Slingers likely utilized a netted pouch to carry their stones/projectiles that was fastened to their malo (traditional loincloth) during combat, yet could be slung over the shoulder when moving or retreating.

Kā 'alā - the art and practice of throwing sling stones/ammunition (kā: to hit, strike, throw, smite, hack, thrust, toss, fling, hurl, dash, especially with a quick hard stroke). Kā'alā is also one of the terms used to define/describe a slinger

Kanawao - round water worn/shaped stone (technically pebble or small stone), known to be used for slinging and/or fishing sinkers

Ma'a - word for sling. Also the snapping/cracking sound made by the sling breaking the sound barrier; sometimes used to refer to the act of using/throwing with a sling

Ma'a pōhaku - basic word for rock sling, but may also be used to describe the action of slinging

Pōhaku - word for rock

Maaalaioa - Archaic spelling of what now would be spelled as ma'ālai'oā or ma'ālaioā. Modern dictionaries define this term as "to shoot a sling", though likely a mistranslation and instead refers to a specific way the sling was used in warfare to break open defenses/formations of opposing forces, or to pass over the primary lines of a formation and into the main body of an army (ālai: "obstruction/defensive formation"; 'oā: "to crack / crack open"; oā: "to pass or toss over an object or to go beyond a specific point"). Also a term to define a slinger.

Ma'akū - listed term for slinging with a sling and stone / the act of using the sling; may be specific to a particular way the sling was used. the word Kū has numerous meanings, one of which is "(to) strike"; hence "(to) strike (with) the sling." My speculation is it could refer to the act of casting the stone high into the air, as with a volley or hitting things in flight or high off the ground, due to the only instance I have been able to find its usage in the passage "Ua maʻakū aku lāua i ka manu" (They slung a stone at the bird with the sling).

Mea kaua - weapon. In Hawaiian culture, the sling was primarily viewed as a weapon, though there are some indications it was used in limited capacity as a hunting tool for birds, possibly pigs/boars, and possibly in forms of competition or games (mea: thing/object; kaua: war)

Pōhaku ma'a - basic reference of a sling stone

Origin of the Hawaiian Sling

It is generally accepted that Polynesian migrations to Hawaii took place in multiple waves between at least 100-1400 AD, with the islands were settled by multiple different peoples of Polynesia and potentially other seafaring peoples of the Pacific, the most recognized influences/colonizations coming from the Marquesas Islands and Tahiti, with sling likely technology arriving in the Hawaiian islands during these migration/colonization waves. It is unknown which specific people first introduced sling technology, or when.

There are ongoing debates on the influence of South American cultures on Hawaii, Polynesia and Oceania as a whole, as well as hypotheses and emerging evidence of inter-Oceanic travel that may have included contact and cultural exchanges between the peoples of the Americas, Australia and Eastern Pacific thousands of years ago, though this is largely dismissed by most researchers and scholars.

Materials

Slings - primarily made from the fibers of hau (sea hibiscus), coconut, ʻule hala (pandanus aerial root) and ʻolonā, though also suspected of being made with other types of natural fiber materials commonly used in other applications (ex: wauke) and more exotic materials like human hair (which in Hawaiian tradition contains the mana or spiritual power and essence of an individual). Based on identified fiber types, the strongest and best slings were made from the fibers of the olonā, one of the strongest natural fibers in the world.

Texts indicate that hau was the most common fiber utilized to create ma'a in Hawai'i, likely due to the ease of production, availability and the characteristics of this type of fiber (extremely high tensile strength, yet flexible). However hau is more susceptible to rot and water permeation/absorption than most other fibers utilized, which would affect the slings capabilities in Hawai'i's tropical and subtropical climate; especially rain or battlefields around water (ocean warfare and fighting in or amongst fresh water bodies was common in Hawaiian warfare).

Investigation into the different types of fibers revealed slings made from coconut fiber, hala and olonā likely likely produced the best in terms of water and rot resistance. However, coconut and ʻule hala fibers are significantly more difficult to extract that either hau or ʻolona and tend to be a lot more abrasive to the user. Overall, ʻolonā is still the winner, yet it's cultivation and production difficultly, along with its prioritization of other more important crafts, may explain why it likely wasnʻt used as frequently as hau and may have been utilized in slings made for high ranking chiefs or as ceremonial objects/weapons.

Projectiles

There are two specific references to stones types used in the sling.

The first, kanawao, seems to refer to the most basic form of rock projectiles: a naturally water worn/rounded stone that occurrs in or along rivers and stream beds.

The second, ʻalā, refers to both a type of extremely dense, solid basalt rock that was intentionally mined from d-ike rock, though sometimes can occur naturally (though rare), while also used to describe an intentionally shaped biconical, prolate and oblate spheroid projectiles (similar to what we would consider glandes) that was the preferred projectile used with the sling.

Distinguishing between the two types of stone can be confusing for most. The simplest way is to distinguish kanawao as the typical slingstones one readily finds in nature, while ʻalā are mined. A key visual difference is the presence of air pockets in the rock, which will often be present in kanawao, yet mostly or completely absent in ʻalā, as well as weight and density, which is also higher in 'alā. However, as both types of stone were shaped, I now specifically user term 'alā for shaped projectiles and pōhaku when referencing naturally occurring stones to avoid confusion.

Some text indicate that Hawaiians also used shaped pieces of dense wood when stones werenʻt available.

No examples of clay ammunition have been found as the fabrication of pottery is believed to have been utilized only extremely limited cases, if at all, due to the lack of ideal clay types in the Hawaiian islands and pottery technology likely being lost by the time their ancestors arrived in the islands. However, recent experiments with purified volcanic soils from my home (likely vertisol, mollisol or entisol based) produced excellent results in the creation of hard clay glandes via air drying that are somewhat resistant to cracking or shattering, even when temper is not included and striking hard surfaces.

Findings on ʻAlā Shape

An interesting note on ʻalā is when compared to other cultures of the Polynesia, Hawaiians not only preferred both heavier projectiles (3-6oz seems to be the average), but also spherical prolate spheroids than elongated types (think glandes more shaped like lemons, rather than longer like an American footballs).

First, limitations in fabrication. While Hawaiians were more than capable of achieving the typical elongated prolates we are familiar with, surviving 'alā indicate they largely chose not to. One explanation for this lies in traditional Hawaiian stonecrafting techniques, in which a stone was "pecked" with a hammer stone to obtain their shape and further refined and smoothed with grinding stone. Given the preferred types of stones used for ʻalā, refining to a an elongated prolate would have required drastically more time, labor and skill.

Secondly, Hawaiian warfare was primarily unarmored and at closer ranges and in smaller combat areas than other cultures, sometimes in densely forested or vegetated areas. While elongated prolate spheroids naturally produce greater penetration and the ability to fly longer distances more accurately, spherical prolates can can achieve ideal aerodynamics and accuracy at closer ranges due to increased flight stability while being less dependent on a more perfect release.

Furthermore, considering the majority of combatants in traditional Hawaiian warfare did not include armored units outside of Chiefs (Aliʻi), who utilized densely woven feather capes (ʻahu ʻula) and helmets (mahiʻole), and some individuals observed to have used basic forms of torso armor made of woven mats or layers of traditional fiber, penetration wasn't as essential or necessary other parts of the world where heavily armored and shield units were the norm. In this light, spherical prolates are significantly more effective at delivering impact forces (and thereby damage) more uniformly while also reducing potential for glancing off a target.

It is also important to note that while there is clear reverence for the sling throughout Hawaiian history, we were not a sling centric culture like others across the Pacific (like Guam) or other parts of the world, which could have limited technological improvements to both the sling and projectile designs.

Sling Construction & Design -

Not much is known about the specific design details of Hawaiian variants of slings prior to European contact as none exist today outside of the single example in the British Museum collection.

The British museum houses the only known surviving example of a traditional Hawaiian sling in museum collections (Oc,HAW.175) that predates the 1900s, believed to have been collected in the 1830s. It is unknown how old the sling actually is or if it was used in any of the conflicts prior to or between Kamehameha the Greatʻs conquest of the Hawaiian islands (~1782-1810) and the Battle of Kuamoʻo (1819). Slings on display at the Bishop Museum are modern creations of the 20th century and likely based on examples curated by the museum in the early to mid 1900s and referenced in the book "Arts and Crafts of Hawaiʻi" by former Museum curator, Peter Buck.

Focused Analysis of Oc,HAW.175

First off, we have ArchaicArms to thank for identifying this sling.

It is unknown at this time if this design was the standard for sling construction or possibly ceremonial or belonging to an individual of a high chiefly rank due to it's intricate design and ʻolonā fiber being utilized in its fabrication. It consists of a solid pouch made from tightly woven 'olonā fibers connecting to the retention and release cords, both of which were braided with a herringbone plait weave. The original finger loop appears to have originally been spliced into the retention cord, forming a simple eye. Some resources have indicated that the pouch was braided first and then the cords braided or attached separately, which is somewhat evident in 175 for at least one side of the pouch, though more analysis of the pouch/cord connection point is needed.

One interesting feature of this sling is a coating applied to the pouch and cord connection points. Information obtained from "Arts and Crafts of Hawaiʻi" provided more insight and substantiation to my hypothesis of this substance being intentionally utilized in sling construction or possibly repair. Hawaiians utilized a natural adhesive akin to epoxy that was derived from the sap of the ʻulu, āulu and pāpala kepau trees, which when combined with powdered pumice, red earth/clay soils (ʻalaea) or heavy clay soils (pālolo) forms a thick paste used in repairs of wooden items and as a stiffening and waterproofing agent for cordage. In the case of cordage, differing mixtures were observed to be specific to cordage types; namely ʻalaea and pālolo mixes primarily utilized for hau, ʻule hala and coconut fibers, while powdered pumice primarily utilized with ʻolonā. The reason for this may lie with the fiber structure, with hau, ʻule hala and coconut being significantly more abrasive and porous when compared to ʻolonā, thereby benefiting from a smoother, smaller particle size to fill in fiber pores and weaving/braiding voids while not increasing abrasion. In contrast, ʻolonā, having a smoother fiber structure and being more robust/resistant to abrasion, would benefit from a grittier, more abrasive filler to help with adhesion. Mixtures made with powdered pumice and āulu/pāpala kepau sap also produced a visually smoother and stronger adhesive compared to those made from ʻulu sap, which tends to become hard and brittle after drying.

Thus far, I have yet to determine if the coating was applied to the pouch from a functional standpoint, such as reinforcing the pouch structure and/or improve traction/grip within the pouch, or specifically utilized for repairs.

Note: I had originally assumed that the broken retention loop of 175 had been repaired with the same substance found on the pouch. Curators of the British Museum clarified that this is actually discoloration due to the maʻa being hung for display by an iron nail, which corroded and lead to its discoloration. It is assumed at this time that this damage also resulted in the break.

Recreation of Oc,HAW.175 UPDATE: 8/17/25

In August 2025, Hawaiian master weaver Keala Kauwe, with the assistance and guidance of Pueo Pata, sucessfully recreated Oc,HAW.175 using traditional Hawaiian weaving techniques (Ulana Hawaiʻi) and materials. To date, this marks the first recorded instance of a true Hawaiian sling design being recreated in over 200 years, which can now be passed on to future generations.

Throwing Technique

The primary throwing style may be what we might consider the basic helicopter style, as the only description Iʻve been able to find describes the cast as "being whirled around the head", though it's possible that different schools of slinging may have developed other throwing styles are familiar with.

Usage

Usage of the sling was primarily for warfare, though there is evidence that it was utilized in the hunting of birds and potentially pigs. There are legends in which the sling was utilized in competition and being called a "play thing of boys" (meant as an insult), so it is plausible that it was used for competition or games based on these observations.

Sling units have been referenced as being one of main unit types within a Chiefʻs army, even in periods when warfare was forbidden, being expected to be trained and fabricating or repairing slings and slingstones at all times.

As with most specialized units of militaries throughout history, there were likely dedicated training centers or schools for slingers throughout the islands, with some of those places preserving their association with either famous slingers, famous events in which the slings were used and/or places where sling training occurred. Examples are provided in a follow-up comment.

In terms of equipment, slingers are one of the units identified using loin cloths (malo) during battle, likely allowing them to carry both the sling and a net-bag ('eke ma'a) of sling stones when not in combat or using/carrying other weapons/tools. The net-bag would be tied on the right side of the waist and could be thrown across the chest and over the left shoulder when running or using other weapons.

The use of the sling was witnessed to be a major component of the opening of most engagements when opposing armies at their greatest distances. Volleys of slingstones were hurled between both forces as they drew closer to each other to engage in close quarter combat (CQB). However, the sling was also mentioned and perceived to be used at closer ranges as well, as evident in one telling of the death of high chief Kiwalaʻō in the Battle of Mokuʻōhai and the contest/duel between Kekūhaupiʻo and ʻOulu, the latter of which is mentioned at 6 fathoms (~30ft).

The sling appears to be a one of the major weapons utilized during naval combat. Hawaiian naval combat took place on canoes with opposing forces often fighting in lines, with sling utilized at greater distances as the opposing lines of canoes closed in on each other to engage in CQB.

Several stories also indicate that slingers were major components of outposts, forts and fortresses.

While there are some references indicating that Hawaiian bows may have been utilized in warfare as late as Kamehamehaʻs conquest of the Hawaiian Islands, the bow was primarily used in the hunting and control of rodents, which was also a sport amongst those of the royal class. In this light, it is safe to assume that the sling was the primary long distance projectile used in combat.

Loss/Disappearance UPDATE: 8/17/25

SEE PAGE 4

Revival UPDATE: 8/17/25

SEE PAGE 4

Other notes

In Mr. Buckʻs book, one sling is mentioned having been donated to the museum and comprised of a very simple braided split pouch design and utilized to shoot 'alā along the axis of the projectile, much like we would expect amongst Balearic slingers. The sling maker and donor is listed as Edgar Henriques, an American businessman who emigrated to the Hawaiian Islands in 1896. While his name suggests he may have been of Hispanic origin, I was unable to confirm if he or his family may have come from the Balearic Islands or regions that may have been influenced by the singing culture of Spain and thus the sling he fabricated.

There is a specialty type martial art that focused on the utilization of a strangulation cord. Practitioners of the traditional Hawaiian martial art Lua affirmed the idea it was likely slingers may have utilized this strangulation technique as a form of close quarter combat (CQC) when the sling could not be employed due to the enemy being in close proximity. It is also likely that a slinger likely carried CQC weapons like wooden daggers (pahoa), edged daggers (pahi), short spears (ʻihe), wooden clubs (laʻau palau), stone clubs (newa), or shark tooth implements, either to finish off a stunned opponent or for defense when opponents were in within ranges that made the use of the sling difficult.

Fantastic write-up. It's good to see other slingheavy cultures get some recognition. Most often we fall back to talking about the Balearic islands.

Archaic Arms wrote on Mar 7^th, 2021 at 1:44pm:

Fantastic. Intrigued by this "Olona" fibre, I went searching and found this!
https://www.britishmuseum.org/collection/object/E_Oc-HAW-175">https://www.britishmuseum.org/collection/object/E_Oc-HAW-175

I don't know if this is just for me but the link isn't working, just leads to an untitled page :-/

Kick wrote on Mar 7^th, 2021 at 1:47pm:

Archaic Arms wrote on Mar 7^th, 2021 at 1:44pm:

Fantastic. Intrigued by this "Olona" fibre, I went searching and found this!
https://www.britishmuseum.org/collection/object/E_Oc-HAW-175">https://www.britishmuseum.org/collection/object/E_Oc-HAW-175

I don't know if this is just for me but the link isn't working, just leads to an untitled page :-/

Try clicking the second one (the one at the end). Even though I pasted one link, two things come up in the post :-?

Ah ok now I see it :D Wow that's pretty. That's such a crazy tight weave.

I'd like to see the CQB strangulation technique :o

cram wrote on Mar 8^th, 2021 at 12:22am:

I'd like to see the CQB strangulation technique :o

There are two specific techniques/tools:

Pikoi is the art of using a tripping cord, something that is unique to Hawaii in all of polynesia. While there was a specific tool utilized for tripping and disabled enemies were generally dispatched using other types of CQB weapons (i.e. eye gouger/spike, knife, etc), there are techniques using the cord itself for strangulation. I personally have attended Hawaiian martial art seminars and it is quite amazing (and scary to the uninitiated) to see how effective a tripping cord is for detaining and dispatching an enemy via strangulation.

Side note: given the uniqueness of this tool in Polynesia, it makes me wonder if this could be an example of cultural contact/exchange between early Hawaiians seafarers and the Americas, as these tools/weapons were in fact common place there (i.e. bolas). Pure speculation though.

Ka'ane was a tool design specific to strangulation. Though it was not considered a weapon of war (actually a tool for execution in most cases), it is believed to have been utilized on the battlefield and I believe certain techniques could be modified to be utilized with a a sling.

As stated previously, there is the possibility that slingers combined these tools/techniques to make hybrid, multipurpose slings, but this is again speculation. As it stands, no pre-European contact sling examples remain, with the oldest examples being made in the early 1800s.

Again, this is speculation from practitioners, scholars and speculators like myself.

If you look up both Ka'ane and Pikoi, you can find examples of the specific tools utilized in these art forms.

Thanks for the additional info! Interesting that the sling was used other than a ranged weapon. Also interesting that the Hawaiians had specific martial arts/techniques for tripping/strangulation.

If never heard of those weapons before. Thanks! This is really interesting. Would the pikoi be kept in the hand and thrown out, like with an Asian martial art meteor hammer, or would it be thrown entirely, like with a Bolas?

Kick wrote on Mar 8^th, 2021 at 3:03am:

It would be more similar to a meteor hammer, with either a stone or dense wood as the weighted end with varying lengths of rope.

But again, this is surviving knowledge. We must remember that the Hawaiian population was decimated within the first 100 years following western contact (+400,000-500,000 population in 1778 to ~60,000 population in 1878), so a lot of our arts, practices and cultures died with our people.

Also, beginning with the introduction of firearms in the late 1700s (which aided Kamehameha the Great significantly in his conquest of the islands) and moreso after our traditional form of government and religion (known as the Kapu system) was abolished and the battle of Kuamo'o (where there was a final stand to preserve the Kapu), our kingdom essentially phased out traditional forms of warfare from military practice and no major conflicts occurred until the Wilcox rebellion of 1898, which by then what military we did have was completely westernized and used modern military firearms and weapons.

Given these scenarios, we likely lost unimaginable amounts of knowledge regarding traditional Hawaiian warfare, which may have included more sophisticated types of projectile weapons similar to the bolas or more advanced designs of slings.

Thanks. It's interesting.
:)

It's so cool to hear about the history of a culture I don't know almost anything about. Thanks for these posts!

Spoke with a coworker this week who has an extensive background in Hawaiian specific archeology, and he shared how he was fortunate enough to visit a site on the island of Kaho'olawe that he believes was a central location for the mining of an ideal type of stone used for rock-based tools, to include stones for slinging.

According to his testimony, described finding piles of what he said looked like football shaped rocks, indicating that be Hawaiian slingers likely preferred a glandes shaped stones. He also said that it was obvious they dedicated lots of time towards shaping these stones, as there were literally hundreds in those piles he mentioned; made us think of the site was also training grounds for slingers?

Unfortunately, he couldn't share much else, given the dangers of exploring the island outside of specific safe zones at that time (and currently). The US military used Kaho'olawe extensively for testing munitions and explosives for decades, leaving the island geologically and archeologically devastated and also littered with unexploded ordinance that was supposed to be removed about 20 years ago but hasn't.

Added some updates to the original post for those still following

I appreciate your work. It is very informative.
And it reminds us that the world is vast.
:)

Update:

http://www.ulukau.org/elib/cgi-bin/library?e=d-0units-000Sec--11haw-50-20-frameset-book--1-010escapewin&a=d&d=D0.20&toc=0

http://www.ulukau.org/elib/cgi-bin/library?e=d-0fornander4-000Sec--01en-50-20-contact-book--1-010escapewin&a=d&d=D0.5.4.1&toc=0

http://www.ulukau.org/elib/cgi-bin/library?e=d-0beckwit1-000Sec--11haw-50-20-frameset-book--1-010escapewin&a=d&d=D0.31&toc=0

Three articles. The first on Hawaiian Warfare and use of the sling, the second the legend of one of our famous chiefs, Lonoikamakahiki. It is also mentioned in the second article that while the use of the sling was mostly associated with warfare, Hawaiians also used it for sport, games and competitions against other slingers or experts in other weapon systems, particularly the throwing spear (mentioned in the third article in the legend of the demigod Kapunohu)

Use the "find" feature in your browser with the word "sling" to easily find sling references within the articles.

http://www.ulukau.org/elib/cgi-bin/library?e=d-0chiefs-000sec--11haw-50-20-frameset-book--1-010escapewin&a=d&d=D0&toc=0

Amazing online find.

This appears to be the digitized text of one of the most important books used for studies in Hawaiian history. The book is Ruling Chiefs of Hawai'i, to written by Hawaiian historian and scholar, Samuel Mānaiakalani Kamakau.

LOTS of references to slinging and famous Hawaiian slingers (which appears to be the source material for some of the previous articles I referenced).

*Note: some of the stories seem a bit exaggerated or unrealistic, but this is due to these stories evolving into myths and legends over time.

Works like this make me sad for all the history thats been lost forever. Imagine if we had the Library of Alexandria.

Is there any account of shaping slingstones?

Morphy wrote on Apr 22^nd, 2021 at 5:34am:

Works like this make me sad for all the history thats been lost forever. Imagine if we had the Library of Alexandria.

Is there any account of shaping slingstones?

Nothing I have found so far.

I would assume that they were shaped in a similar fashion to other stone based implements, which were generally shaped by hand chipping with other stones. Smoothing and precision shaping would have been done by hand as well, using beach sand and different coarse plant materials as sand paper.

Haven't checked in a while, but you can look into how people hand carve pōhaku ku'i 'ai (poi pounders) and I would assume shaping 'alā would have followed a similar process.

Great find.
Haven't read all of it yet, but I found this entertaining piece: "Kemamo, a Kauaʻi warrior, in a contest hurled a sling stone more than six miles. (Fornander, 1918-19, Vol. V, page 224)"

Yeah I saw that too. Has to be a myth or legend.

Archaic Arms wrote on Apr 22^nd, 2021 at 11:26am:

Great find.
Haven't read all of it yet, but I found this entertaining piece: "Kemamo, a Kauaʻi warrior, in a contest hurled a sling stone more than six miles. (Fornander, 1918-19, Vol. V, page 224)"

SerKraus wrote on Apr 22^nd, 2021 at 11:27am:

Yeah I saw that too. Has to be a myth or legend.

Ok math guys!!! You knew someone was going to ask...

How fast would the release velocity have to be to hurl a stone 6 miles?

Assuming these were big warrior guys who used big warrior stones at hmmm 8 oz, what would be the g-forces on the sling and how much KE are we talking?

If you havent realized where im going with this, I need to know how much harder I need to throw to take out a tank. 8-)

Morphy wrote on Apr 24^th, 2021 at 1:56pm:

Well without air resistance, I believe it would need a release velocity of about 310m/s (1017fps) and the max height of it's trajectory would be about 2400m (7874ft)
With an 8oz projectile, that's ~10900 J

Going six miles with air resistance would require release velocities many times the speed of sound.
Apparently those Hawaiians wouldn't have needed a tassel to make their sling *crack!* ;)

Awesome! So if my max Joules was maybe 360ish J it looks like I only need a very doable 10600 more. I may be able to disable a tank but assuming I miss it should probably go through quite a few infantry. If Im using the figure 8 and release too high I may miss the infantry but I believe it would easily take down a fighter jet. All of these scenarios are most satisfactory.

Morphy wrote on Apr 24^th, 2021 at 2:50pm:

Would a stone with 10600 joules be enough to take out a galley?

I think thats the only reasonable assumption. One can only imagine the amount of damage a projectile going that speed would do. Especially considering it would like have much higher joules due to Albions estimate being based on no air resistance.

Morphy wrote on Apr 24^th, 2021 at 8:29pm:

Archaic Arms wrote on Apr 24^th, 2021 at 2:24pm:

Morphy wrote on Apr 24^th, 2021 at 1:56pm:

Updated a few sections, particularly with regards to etymology and terminology.

One major issue with attempting to provide exact meanings for slinging terms and definitions is that the Hawaiian language can be poetic in nature, with words and terms often having what we refer to as kaona (deeper, hidden meaning). Because of this, I dedicated a lot of time dissecting each slinging term/word I came across to reveal the possible kaona that might not have been mentioned in the listed definition.

Apologies for the lack of updates; often get immersed in learning and forget to take/share notes on my findings. Iʻve added some minor updates in some sections of the Maʻa thread for you guys to enjoy. Hopefully going forwards, I can sort through all my notes and provide better sources for you to reference.

Archaic Arms wrote on Mar 7^th, 2021 at 1:44pm:

Fantastic. Intrigued by this "Olona" fibre, I went searching and found this!
https://www.britishmuseum.org/collection/object/E_Oc-HAW-175">https://www.britishmuseum.org/collection/object/E_Oc-HAW-175

Forgot to mention, AA.

A colleague of mine needed to obtain ʻolonā for a documentary they filmed last year on traditional Hawaiian Ulua fishing.

If you go through the same source, ʻolonā fibers can be yours for the cheap price of $3000/oz

In all seriousness, hearing this from my colleague was quite sad. ʻOlonā cultivation and production was commonplace throughout much of our history prior to the mid and later 1800s. Now it is essentially impossible to obtain; even for most Hawaiians that arenʻt Hawaiian culture artesans or practitioners that can find/obtain ʻolonā plants to make the fiber themselves or afford the ridiculous prices.

Hi Q,
A quick search for olona brings up many results such as,
https://en.m.wikipedia.org/wiki/Touchardia_latifolia.
Its a nettle and if you want it, it grows like a weed !

Good luck.
😁👍

xud9a - call me zud 👍 wrote on Apr 21^st, 2025 at 7:59am:

Hi Q,
A quick search for olona brings up many results such as,
https://en.m.wikipedia.org/wiki/Touchardia_latifolia.
Its a nettle and if you want it, it grows like a weed !

Good luck.
😁👍

Although 'olonā is related to nettle, it's significantly harder to grow in both it's natural range or traditional plantations as they require very specific conditions that are difficult to replicate in modern times.

I encouraged a botanist colleague to attempt to propagate it as he frequently propagates, cultivates and distributes many of our native species to the community. He expressed interest but said it might be too difficult due to the specialized equipment needed, as well as the fact that most individuals would not be able to cultivate them properly without artificially creating a suitable climate.

Olonā is easily cultivated (83% germination rate),[7] and sprouts readily from cuttings, but does not transplant well due to its fragile roots.[8]

Sounds like time to go for a walk and give it a go !

😁👍

xud9a - call me zud 👍 wrote on Apr 22^nd, 2025 at 3:55am:

Iʻve spoken to individuals who have significantly more experience with our native plants than I; my botanist colleague and another trained botanist who operates a nursery business specifically for native plants. In both cases, neither observed or was successful in cultivating them outside of their native range , so it would be essentially impossible for me to do so without creating the specialized structure that would cost hundreds of thousands of dollars to fabricate and maintain where Iʻm located.

There is a community in my town that has 60 acres of forested land higher up in the mountains with lots of moisture. If I can convince my colleague to take up the propagation aspect, I could possibly convince them to start planting out ʻolonā. Given the current price point from the one source I mentioned, it could be a significant source of revenue for the members of the community while also increasing availability for artisans and cultural practitioners at hopefully a significantly less price point.

The major problem is that very few people still utilize understory plantation cultivation techniques used by Hawaiians of old, so it would be a learning curb for everyone involved.

May have finally cracked the code on the substance seen on the sling found in the British Museum (Oc,HAW.175). See update for more info.

Iʻve decided to extract specific references from journals and scholarly works and post them separately.

Notes from missionary William Ellis in his 1823 tour of Hawaiʻi

"Their weapons consisted of the pololū, a spear made of hard wood, from sixteen to twenty feet long, and pointed at one end. The ʻihe , or javelin, about six feet in length, made of a species of hard red wood, resembling mahogany, called kauila, pointed and barbed. The laʻau palau, a weapon eight or nine feet long, between a club and spear, somewhat resembling a halbert, with which they were accustomed to thrust or strike, and the pahoa, or dagger, eighteen inches or two feet in length, made of the hard wood, sometimes pointed at both ends, and having a string attached to the handle, which passed round the wrist to prevent their losing it in action. Besides these, they employed the sling, and their stones were very destructive. The slings were made of human hair, plaited, or the elastic fibres of the cocoa-nut husk ; the stones they employed were about the size of a hen’s egg, generally ponderous pieces of compact lava, from the bed of a stream or the sea-beach, where they had been worn smooth by the action of the water."

"Their camp was near an open space, and they generally selected the most broken and uneven ground, frequently rugged tracts of lava, as their fields of battle. Sometimes they encamped on the banks of a river, or deep ravine, which lying between them and their enemies, secured them from sudden attack. But they do not appear to have thrown up lines or other artificial barriers around their camp ; they did not, however, neglect to station piquets at all the passes by which they were likely to be approached. Each party usually had a pali or pā kaua, natural or artificial fortress, where they left their wives and children, and to which they fled if vanquished in the field. These fortresses were either eminences of difficult ascent, and, by walling up the avenues leading to them, sometimes rendered inaccessible; or they were extensive enclosures, including a cave, or spring, or other natural means of sustenance or security. The stone walls around the forts were composed of large blocks of lava, laid up solid, but without cement, sometimes eighteen feet high, and nearly twenty feet thick. On the tops of these walls the warriors fought with slings and stones, or with spears and clubs repelled their assailants. When their pali was an eminence, after they had closed the avenues, they collected large stones and fragments of rock on the edges of the precipices overhanging the paths leading to the fortification, which they rolled down on the heads of their enemies."

(Note: Pali, lit. "cliff, precipice, side of a steep revine, a steep hill"; Pā kaua, lit. "war fence/enclosure". Pali likely refers to a naturally occurring structures, such as cliff faces or steep hills, but may also refer to man-made structures with steep sides, such as outposts)

"Sometimes they engaged in fleets amounting to upwards of one hundred canoes on each side. At a distance they fought with slings and stones, and other missiles, and, at close quarters, with club and spear. Their fleets were not lashed together like those of the Society islanders. The Sandwich Islands not being surrounded with coral reefs, there is but little smooth water; and the roughness of the sea, most likely, induced them generally to select terra firma for their theatre of war."

“We had not travelled far before we reached Ninole, a small village on the sea-shore, celebrated on account of a short pebbly beach called Kōloa, the stones of which were reported to possess very singular properties, amongst others, that of propagating their species. The natives told us it was a wahi pana (place famous) for supplying the stones employed in making small adzes and hatchets, before they were acquainted with the use of iron ; but particularly for furnishing the stones of which the gods were made, who presided over most of the games of Hawaii. Some powers of discrimination, they told us, were necessary to discover the stones which would answer to be deified. When selected, they were taken to the heiau, and there several ceremonies were performed over them. Afterwards, when dressed, and taken to the place where the games were practised, if the parties to whom they belonged were successful, their fame was established; but, if unsuccessful for several times together, they were either broken to pieces, or thrown contemptuously away. When any were removed for the purpose of being transformed into gods, one of each sex was generally selected, and were always wrapped very carefully together in a piece of native cloth. After a certain time, they said a small stone would be found with them, which, when grown to the size of its parents, was taken to the heiau or temple, and afterwards made to preside at the games.

We were really surprised at the tenacity with which this last opinion was adhered to, not only by the poor people of the place, but by several others, with whom we have since conversed, and whom we should have supposed better informed. It required all the argument and ridicule that we could employ, to make them believe it could not possibly be so. Kōloa was also a place of importance in times of war, as the best stones used in their slings were procured here.”

(Note: Based on the locations of Ellisʻ tour, Nīnole likely references an ahupuaʻa (land division) in the moku (district) of Kaʻū, located in the southern region of Moku o Keawe, which
we now refer to as Hawaiʻi island or the Big Island, rather than the Nīnole occurring along the Hāmākua Coast in the northern region of Moku o Keawe)

Exerts from ʻRuling Chiefs of Hawaiʻi, Written by Hawaiian Scholar and Historian, Samuel Kamakau

From the Story of ʻUmi a Liloa - First Aliʻi Nui (Supreme Chief) of Moku o Keawe and the First to Unify All Districts Under a Single Ruler

"...ʻUmi and his companions became large men when they grew up. When ʻUmi and his adopted sons had grown up, they were skilled in working, in spear fighting, in sham battles, in racing, and in other arts practiced at the court of the chief. There was none in the court of Liloa to equal ʻUmi and his sons. ʻUmi humbled himself before his father, serving faithfully before him. Liloa chose some instructors in spear fighting to train ʻUmi and his adopted sons, to give them skill in warfare. ʻUmi and his companions were adept in sham battles and in slinging stones, but the best of them all was Piʻi-mai-waʻa.; He was also a swift runner. ʻUmi excelled in surfing with a canoe or a surfboard. When Hakau's boys took part in sham battles with ʻUmi's adopted sons, the latter always won the lehua [the first victim in war—i.e. were victorious] and caused the others to flee."

"....Hoʻolae was a strong man, and when those of Hawaii fought against him he proved to be a greater warrior than they. [Some of] the Hawaii canoes hardly reached the spring of Punahoa when Hoʻolae killed the men [who manned them]. The canoes were forced to land at Waika-ʻahiki, and Hoʻolae fought them until they were compelled to flee. Some of the canoes landed below Kihahale at Ka-huʻa-kole's place. The men walked above there to battle with Hoʻolae-makua. They met him on the sands of Waikoloa, in front of Kawaipapa where they fought with slings. Stones were slung at the canoes. Hoʻolae kept close to a rock that is now called the Hoʻolae Rock. It was so named because he kept close to it in battle and was victorious over the warriors of Hawaii. The canoes fled to the open sea, and because of the darkness of the night, they lay stretched out from Olau to Kaiaʻakauli."

"...The next morning the Hawaii war canoes pressed shoreward from Nalualele to Kaihalulu to Lehuaʻula. Hoʻolae-makua fought with those who slung the solid ʻala' stones of Kawaipapa, the skilled throwers of smooth pebbles of Waika-ʻahiki, the expert stone-tossers of Waikiu and Honokalani, and the quick stone-slinging lads of Kaʻeleku. These men used their skill with stones, and the Hawaii warriors were sent helter-skelter. Some of the canoes were broken and some were seized by Hoʻolae-makua."

"... One night the Hawaii warriors sought a way of ascending, for it was only at night that they could draw near the fortress. It was impossible to come near the hill by day, for then the expert sling-shooters [who] did not miss a blade of grass or a hair, sent the stones flying as fast as lightning. That was why the Hawaii warriors lurked in ambush and sought means of getting at their enemies at night. Piʻi-mai-waʻa gathered his weapons together one night and went up to the bottom of the ladder and up to where the wooden image stood. Piʻi-mai-waʻa twirled his war club and struck the image on the left; twirled it again and struck it on the right. He sent a spear directly toward it, and it moved not at all, but kept standing in one place. Piʻi-mai-waʻa smote with his club, called Ka-huʻe-lepo, and the two wooden objects [image and club] made a thudding sound. He said to himself, "The fortress shall be destroyed."

From the Story of Kalaniʻōpuʻu - Aliʻi Nui of Moku o Keawe, Uncle to Kamehameha the Great

"In the year 1776 Ka-lani-ʻopuʻu and the chiefs returned to war on Maui, and in the battle with Ka-hekili's forces at Wailuku were completely overthrown. The army landed at Keoneʻoʻio, their double canoes extending to Makena at Honuaʻula. There they ravaged the countryside, and many of the people of Honuaʻula fled to the bush. When Ka-hekili heard of the fighting at Honuaʻula he got his forces together—chiefs, fighting men, and left-handed warriors whose slingshots missed not a hair of the head or a blade of grass..

"...Ke-ku-hau-piʻo was the most famous of the warriors of Hawaii that day. He had fought his way through and was supposed to be safe with the fleet when he was but facing the onset. A certain famous soldier of Ka-hekili named Ouli was so skilled with the sling that he could send a shot like a ball from a gun with the swiftness of lightning and a roar like thunder. Ke-ku-hau-piʻo taunted him, saying, "Where the ʻala' stone of Ouli strikes below the soles of Ke-ku-hau-piʻo's feet, there it bursts into flame to warm them. Of Ouli's second shot he made an offering to Ku-kaʻili-moku. At the third shot he jeered, "Say, Ouli, let me have that stone!" Ouli sent his shots like lightning, reverberating like the sound of thunder in Kona or the roar of an earthquake, shriveling the ʻilima. A distance of two miles the shots traveled."

(Note: There are some variances between historians on this story, in both details and the spelling the name of ʻOulu. ʻOuli is the name likely given in the dialect of Moku o Keawe, while ʻOulu is the name in the Maui dialect; both are the same person.)

"... Ka-lani-ʻopuʻu decided to go on to Koʻolau, Maui, where food was abundant. He went to Kaʻanapali and fed his soldiers upon the taro of Honokahua. As he was sailing, just off Kahakuloa, a certain man was sitting on the crest of Puʻukoaʻe, and as the war canoes came in sight the man made a gesture of contempt. The distance from the water's edge was some two hundred feet, but Ka-lani-ʻopuʻu prayed to his god saying, "O Ku-kaʻili-moku, give me the life of that scoffer there!" and, putting stone to sling, he struck him on the back at the first shot, thus causing him to take a misstep and fall off the cliff to instant death."

...Ka-lani-ʻopuʻu turned to go back. Captain Cook tried to grasp him by the hand, but Ka-lani-mano-o-ka-hoʻowaha stuck his club in the way, and Ka-lani-ʻopuʻu was borne away by his chiefs and warriors to Maunaloia, and the fight began. Captain Cook struck Ka-lani-mano-o-ka-hoʻowaha with his sword, slashing one side of his face from temple to cheek. The chief with a powerful blow of his club knocked Captain Cook down against a heap of lava rock. Captain Cook groaned with pain. Then the chief knew that he was a man and not a god, and, that mistake ended, he struck him dead together with four other white men. The rest of the party fled to their boats and shot the gun, and many of the Hawaiians were killed. Some of those who were skillful with the sling, shot stones after the boat. Of one of these named Moa the strangers said, "Mahi-moa is a bad one. He twists his sling and the stone flies forth. He who flees, dies; he who stands still, lives.""

From the Story of Kamehameha - First Mōʻī (King) and Unifier of All Islands Under the Single Rule of the Hawaiian Kingdom

... Ki-kane, Kamehameha's messenger to Ka-hekili, threw down two maika stones, a black one and a white one. Ka-hekili said when he saw these stones, "This stone (the white) brings life through farming and fishing, rearing men, and providing them with food; this other stone (the black) brings war." Let the reader ponder the meaning of this answer. Ka-hekili asked, "Is Kamehameha coming to Oahu to fight?" "Yes," answered Ki-kane. (Kahekili asked) "What harbor will he choose?" (Ki-kane replied) "It was Kikoʻo's counsel to make Waimanalo the harbor and battle site. (Kahekili responded) "It is too low there to cast sling stones to reach the heights. It is good only for food and fish. If stones are thrown from above nothing can save the battlefield."

Note: based on the intel from Kī-Kāne, it is believed that the harbor in Waimānalo which Kamehameha initially intended to land on was Makapuʻu, given its line of travel from his launching point on the island of Molokaʻi. The following is one of the last remaining photos of the natural landscape that would have been present during the time of Kamehamehaʻs conquest. The cliffside has since been cut away to form a highway and an marine life-based tourist attraction (Sea Life Park) and public park built on the flat grounds

Before the highway

As it looks today

Exerts from "Kamehameha and His Warrior, Kekūhaupiʻo" by Rev. Stephen L. Desha

Contest between ʻOulu and Kekūhaupiʻo

When the Hawai‘i people were put to flight by the combined Maui and O‘ahu forces, they were in great difficulties, but also the Maui people had suffered great losses, therefore they did not pursue the Hawai‘i people. While the Hawai‘i people were fleeing seaward to where Kalani‘ōpu‘u was staying, there came news of the battle inland—the fleeing people met Kekūhaupi‘o and his young lord, and at that time the fearlessness of Chief Kamehameha and his warrior, of whom this story is old, was shown. They briefly halted their speedy flight and turned to see the famous actions of those fiery ones—Pai‘ea Kalaninuimehameha, and his battle instructor, and at this same time heard of the genuine fearlessness of Kekūhaupi‘o, attempting to shield the rushing flight of the Hawai‘i people. The warrior on Kahekili’s side most famous for hurling stones was sent after them. His name was ‘Oulu and he was also famous for shooting arrows (pua mau‘u).

When ‘Oulu came close to Kekūhaupi‘o, he whirled his sling and cast his slingstone with great strength at Kekūhaupi‘o’s right leg while at the same time Kekūhaupi‘o lifted up his foot and the stone struck at his feet. It was said that the place where the slingstone dug into the earth was hot and that when Kekūhaupi‘o lowered his foot that place where the stone had struck was very hot. ‘Oulu again whirled his sling mightily and cast straight at Kekūhaupi‘o’s left leg. During the flight of the slingstone, Kekūhaupi‘o quickly lifted up his left leg and the stone struck where Kekūhaupi‘o’s foot had been. When Kekūhaupi‘o set his foot down that place where the slingstone had struck had been made very hot by the strength of the throw of this famous warrior of Kahekili. When the second stone missed Kekūhaupi‘o, ‘Oulu began his third attempt to harm the life of the famous warrior of Hawai‘i Nui Kuauli, and Kekūhaupi‘o realized he was in difficulty as there was no time to meet hand to hand. Also, Kekūhaupi‘o realized that he had escaped the previous slingstones because ‘Oulu had not wished to harm his opponent. When ‘Oulu was whirling his sling for the third time, Kekūhaupi‘o called out to his opponent in a loud voice: “E ‘Oulu ē, for me, a slingstone?” When ‘Oulu heard this call by Kekūhaupi‘o, he whirled his sling with great strength and threw the stone elsewhere. By this means, ‘Oulu spared the life of Kekūhaupi‘o because that last slingstone which ‘Oulu had thought to hurl was to have been directed straight at Kekūhaupi‘o’s navel. This was realized by Kekūhaupi‘o and was the reason he asked for that slingstone. That was a noble action (hana kohu) showing admiration for the opponent in accordance with his status.

Kamehameha and the Battle of Hakalau, circa 1791

...While Kamehameha and his men were idling pleasurably at Hakalau, feasting on the delicacies prepared by the chiefesses, he received secret information about the Maui people saying that they were planning to attack him and his people. As the most favorite occupation of this Pai‘ea Kamehameha was warfare, he rejoiced in this news. He secretly called Kekūhaupi‘o and some of his officers and disclosed the news which had been told him. They began to discuss the means of meeting the enemy who were thinking of a night assault on them. Quick preparations were made to meet the enemy, and the army called Hunalele was readied. These were people very accomplished with slingstones, led by Kalawa the famous warrior of Hālawa at North Kohala. They were quickly sent to the stream, where it emerged at the sea, to gather hard stones to let fly when they met the enemy. At this time also the Huelokū were readied. They were very skillful at hurling spears and at seizing them and they were led by Puniawa, a famous warrior of Makahanaloa, close to Hakalau. He was a daring man accomplished in warfare. Kamehameha ordered the warriors of this division to follow quickly after the Hunalele after they had thrown their hard basaltic stones which made a cracking sound when they struck.

(Note: Haunaele (shorted to Hunalele) translates to "Panic, riot, roughhouse, brawl, tumult, commotion, confusion." This may indicate that slingers, or at least this particular regiment of slingers, were highly effective as shock troops or causing panic amongst opposing forces. This bears striking similarity to effects Balearic slingers imposed against the enemies of Roman armies)

When Kamehameha’s Hunalele warriors had prepared their slingstones they proceeded to the place where they would meet the Maui warriors led by that pā‘ele kū [black, referring to tattooing] warrior of the Bays of Pi‘ilani. The Maui warriors were sure that Kamehameha was not aware of their secret attack and they came down thinking that Kamehameha was taking his ease. However they met with something undreamed of: the hot stones of Kaueleau (unyielding forces).

When those Maui warriors emerged from the ‘ama‘uma‘u ferns they were startled to meet the Hawai‘i warriors. The stones from the slings of the Hunalele struck some of them, so that their bodies were left in the foreign land. However, Kaihe quickly called to his warriors and led them fearlessly to meet Kamehameha’s Hunalele army, who, not having spears in their hands, were unable to fight with those Maui people. At this time the warriors of the Huelokū, led by Puniawa, the famous warrior of Makahanaloa, met the Maui people face to face and a very strong battle between the two sides began.

Kamehameha’s army was very skilled at hurling spears and in warding off or seizing the spears of their enemy. They fought like hyenas, uttering their battle calls, and trampled the Maui people who had become victims of Kamehameha’s Hunalele warriors. The Maui people displayed their fearlessness and great cleverness as they were very skilled in that type of battle, learned from numerous encounters. This “black man” of Kahekili was incomparably skilled with his spear and was overwhelming Kamehameha’s warriors, as well as warding off with great skill the thrusts of his opponents, so that his followers were encouraged by his bravery."

Kamehameha and the Assassination of Keōua at Puʻukoholā

... However, Keōua placed his general, Ka‘ie‘iea, behind himself. Ka‘ie‘iea then leaped to the other bow of the canoe, as this was a double canoe, and there the famous warriors fended off the spears of the people ashore. The spears were seized, warded off, and many of them flew into the sea. Those spears which were seized were hurled back by Keōua and Ka‘ie‘iea to the people on shore, and many of those were killed by the two of them. When Kamehameha’s warriors saw the bravery of this great ali‘i of Ka‘ū and his famous general, they knew they could not be victorious if they continued hurling spears, so they began to seize the rocks which had been heaped up at a place very close to where the fight was started. When the rocks began to be hurled at the two of them and the others on board, they attempted to seize them and hurl them back, and some of Kamehameha’s people were killed by their own stones which they had hurled. After some time had passed, however, perhaps about the hour of two o’clock, Keōua said to Ka‘ie‘iea: “Ea, my arms are weary.” No sooner had he said this, he was struck on the temple by a slingstone which had been thrown by an expert. When he was thus struck, he fell overboard and died in the sea of Kawaihae. After Kamehameha’s people had slaughtered all of Keōua’s warriors, Ke‘eaumoku got the body of Keōua and took it ashore. Truly, the only one on the side of Keōua who escaped secretly was Kuakāhela, one of his leaders and kuhikuhipu‘uone."[/color]

Exerts from "A Collection of Historical Accounts and Oral History Interviews with Elder Kamaʻāina Fisher-People from the Kapalilua Region of South Kona, Hawaiʻi" by Kepa & Onaona Maly

"...Upon returning to the shore, Pūpuhi invited Ka-Miki mā to stay at Pāpā, but he declined, explaining the nature of the journey with his brother. Pūpuhi then warned them about the fierce ʻōlohe, Omokaʻa and Okoe mā who dwelt along the path and waylaid travelers. It was in this way, that Ka-Miki and Maka-ʻiole learned that those ʻōlohe had a special compound along the trail with houses on both sides of it, and in between the two was an imu which was always kept glowing hot. It was the practice of Omokaʻa and Okoe mā to compete in riddling and fighting techniques with everyone who passed by, and they had killed many people. Their victims were baked in an imu and their bones were used for fishhooks. Pūpuhi also told them about Manukā of Nāpuʻuapele, who was a master in fighting with sling stones, and in all manner of fighting. They described the depth of their own ʻōlohe training and sling fighting practices, including the techniques of Kaueleau, and Kiʻilenalena.

Note: ʻŌlohe (lit. "naked, hairless [one]") is a title given to masters and sometimes skilled practioners of Lua - the traditional Hawaiian martial art that specializes in joint destruction and bone breaking. Lua practitioners are known to have shaven their heads and bodies, covered themselves in natural oils and fought with tight fitting malo or completely naked, making it extremely difficult to grip/grapple them in battle

"...The heiau (temple), by the name Kahauwawaka, at Kalāhiki, was named for this priest, as were a plantation in which iholena bananas, ʻawa, kalo, and other crops were planted; and a fishermen's koʻa near the shore. When Ka-Miki and Maka-ʻiole approached the compound of the chief Kauhakō, Kahauwawaka discerned the supernatural nature of the brothers and warned the chief not to challenge them to a contest... Kauhakō did not heed the warnings of his priest, and he was killed as a result of his arrogance... Following their contest, the brothers traveled to the plantation of Kahauwawaka, and Kahauwawaka invited them to his home for a meal. Now the house was built high atop a hillock, and it was completely surrounded by stones. The brothers understood that the reason for this was to protect the priest from attack. It was difficult to get to the house, and if someone should try to reach the priest, he would pelt them with sling stones."

Exerts from "Fornander Collection of Hawaiian Antiquities and Folk-Lore" by Alexander Fornander

From the Legend of Kapunohu, Aliʻi of Moku-o-Keawe (possibly of Maui)

"....After the death of Olopana, Kapunohu left Oahu and journeyed to Kauai. Boarding his canoe he set sail and first landed at Poki, in Waimea; from this place he continued on to Wahiawa and then on to Lawai in Koloa where he settled down. There lived at this place a great warrior, by the name of Kemamo, who was noted for his great strength and skill in the use of the sling; he was without equal in its practice; his left hand was considered better than his right, and he could throw a stone for a distance of six miles and in the seventh mile its force ceased. No person in Kauai was found who could face him, not from amongst the chiefs or soldiers. Because of this man people were afraid to travel between Koloa and Nawiliwili; those on the Koolau side could not pass over to Nawiliwili and those, from the Kona side were afraid to travel toward the Koloa side, for the reason that Kemamo and his wife Waialeale lived between Koloa and Nawiliwili.

When Kapunohu arrived at Lawai he was entertained that night by some of the people of the place, and on the next day he prepared to continue on his journey. When he was ready to start, the people said: “You must not go by this way or you will get killed by our great warrior.” Kapunohu then asked: “Who is this warrior?” “Kemamo.” “In what is his strength?” “He is very skilful in the use of the sling. He never misses a shot, and the strength of his flying stone will go over five miles. Therefore you must not go for you will get killed.” Kapunohu said: “Then he is not strong. The sling is only a plaything for the boys of our place and it is not considered of any consequence.” These remarks made by Kapunohu were carried around until they reached Kemamo; so Kemamo made the remark: “Yes, this is the first time that my strength in the use of the sling has been denied. Well and good; if he desires to come and test as which of us is the stronger, let him come on.” When Kapunohu heard this, he went out to meet Kemamo. Upon seeing Kapunohu, Kemamo asked: “Are you the man that has said that I have no strength in the use of the sling?” Kapunohu replied : “Yes, I am the man. It is because these people said that you are very skilful in the use of the sling, so I said, that it is the plaything with the small boys at our place.”
When Kemamo heard this he became very angry toward Kapunohu and said: “What will the stranger bet on the proposition?” Kapunohu replied: “My life will be Kauai’s loftiest mountain, my stake.” “Yes,” said Kemamo, “and what else?'' Kapunohu replied: “That is all a traveler takes with him. If you beat me my life shall be forfeited, and if I should beat you your life shall be forfeited.” Kemamo agreed to this and the bet was declared made. Kemamo then said: “The course over which we shall compete in throwing the stone with the sling, shall be from Koloa to Moloaa in Koolau. We must make our throws over these points and toward Moloaa; whoever throws the greatest distance beyond Moloaa wins.” Kapunohu replied: “Yes, I will agree to that, but I am going to use my spear while you use your sling.” Kemamo agreed to this. Kemamo then asked: “Who shall take the first chance? Shall it be the stranger, or shall it be the native son?” Kapunohu answered: “Let the native son take the first chance and the stranger the last.”
Kemamo then took up his sling and threw his stone, which went six miles and over, and it only fell and rolled after it had entered into the seventh mile, stopping at Anahola, where it was picked up by the best runner of Kauai, a man by the name of Kawaikuauhoe. Kapunohu then threw his spear, darting along from Koloa and over Niumalu, and as it shielded the sun from the coconut trees at this place the land was given the name of Niumalu, as known to this day; then it went on and into the water in upper Wailua, giving the place the name of Kawelowai as well as the land next to it which is called Waiehu; from this place it again took an upward flight flying along till it pierced through a ridge at Anahola, which is called Kalaea, leaving a hole through it, which can be seen to this day; from this place it went on past Moloaa, then past Waiakalua, then into Kalihikai, where it grew weaker and finally stopped at Hanalei.
Kemamo was therefore beaten and the conditions of their bet were carried out. Kapunohu became thereby king of Kauai."

From the Story of Lonoikamakahiki - Aliʻi Nui of Moku-o-Keawe, Son of Keawe-a-ʻUmi, Grandson of Umi-a-Līloa

"...Lonoikamakahiki again looked, and seeing the strings of a sling hanging he asked: “What is the use of those strings hanging from the wall?” The retainers replied: “They belong to the sling.” Lonoikamakahiki again asked: “What is it used for?” The retainers replied: “A stone is placed in the opening in the middle of the sling, then the ends of the strings are brought together and held in the palm of nn the sling hand; then swing the sling around the head and when you think it time to let go, one of the ends of the string is released which allows the stone to fly out at the same time. Sometimes the stone would fly over forty fathoms (80yds/73m), and if a person is struck with it the force would kill the person. It is, however, used as an implement of war.” Lonoikamakahiki then said: “That makes two things of value belonging to my father. Tie it up with the bundle of spears.”

"... After Lonoikamakahiki had tried these different things he was convinced that they were of no use, as he had said. The thrust and dodging spear, the sling, and the care of the god, however, were of value. He therefore made a visit around the island of Hawaii accompanied by his parents and retainers.

From the Story of Kamehameha

Another telling of the contest between ʻOulu and Kēkuhaupiʻo

"...Oulu was a famous warrior of Maui at the time of the reign of Kahekili, a great king of Maui. Oulu is very widely known even to this day on all the islands of this Hawaii, because of his great skill in throwing the sling-stone. The stone of Oulu never missed man, pig, dog, chicken, or any bird. If Oulu should cast his sling-stone, the fire would ignite, and the soil would be furrowed when the ala fell. Oulu could contend with a collective body (that is, a very great number of men, and corresponds to six lau [2400] men and more). He could fight against a whole army. Since Oulu was very skillful in casting the sling-stone, therefore, he was much dreaded by the whole of Maui and all the district chiefs. For that reason, Oulu was highly esteemed by Kahekili up to the time of his death.

...Here we shall notice the courage of Oulu and Kekuhaupio. When Kahekili heard all the men of Maui’s report relative to Kekuhaupio “because of his superior bravery and skill, he then inquired of Oulu: “How is that?” Oulu answered: “He is your god’s.” (Here is the meaning of Oulu's remark: His sling and missile never missed, when cast at a man, pig, bird or dog. For which fact, the sling and the stone were deified in his estimation.) Whereupon, Oulu took up his sling and missiles and went forth to meet Kekuhaupio. Whilst they were standing, some six fathoms being the space between them, Oulu reached for his stone and placed it in the sling. On casting the first shot, the wind blew furiously, fire ignited, and the dirt where it fell was deeply furrowed. It sped with tremendous force and fell under the feet of Kekuhaupio. The reason for The reason for this escape of Kekuhaupio was his skill in evading. As he raised his foot, that was the time the place where he had been standing became a deep furrow, and
the spot was permeated with heat, as if it were a fire. Oulu’s first stone having missed Kekuhaupio, Oulu reached for another, and placed it in the sling, that being the second. He then shot at Kekuhaupio. At this missile of Oulu’s, fear and dread entered Kekuhaupio. Wherefore, Kekuhaupio offered that pebble to the god, Lono. This is the manner in which he petitioned the god, Lono:

E Lono ē! E Lono ē!
Nāu ke ʻalā a ʻŌʻulu,
E lawe ʻoe i ka pololei,
I ka ikaika i ka maʻa,
E uli ma ʻō, ma ʻō, e hala,
E nānā i ke kahuna,
I ke koa nui o ka Hikina,
E ola au! E ola au!
Lele wale! ʻĀmama! Ua noa.

Translation:

Oh Lono! Oh Lono!
Yours is the slingstone of Oulu,
Take the accuracy,
the strength of the sling,
Steer it yonder, yonder, let it pass (me),
Look to the priest,
To the great warrior of East,
Let me live! Let me live!
Released (is the prayer), the words have been spoken, it is/they are freed.

Whilst Kekuhaupio was entreating his god Lono, Oulu's stone came flying; Kekuhaupio dodged and it went astray. Two of Oulu's stones had wandered off. Then, Oulu took another stone and placed it in the sling. Whereupon Kekuhaupio besought Oulu, saying: "That is my stone." Oulu consented. It was his third and last stone in this contest of theirs, Kekuhaupio was victorious over Oulu; and on account of the defeat of Oulu on that occasion, Hawaii was successful that day."

Battle of Mokuʻōhai

"...when Kiwalao called to the warrior who was piercing Keeaumoku with the long spear: “Save the ivory necklace,” by which Keeaumoku understood that his own death was sealed. And while he was thus lying prostrate on the ground, Ka-manawa was leading the fighting against Kiwalao’s warriors. Mahoe also stood up with his sling, sending a stone which struck Kiwalao, knocking him down. When Keeaumoku saw Kiwalao fall, he crawled over with a great effort, and when he found him he throttled him with the leiomanu, which he held in his hand; and thus Kiwalao died."

On Arrow Slinging

Note: I have yet to determine if this game threw arrows/darts in a similar fashion to the Roman plumbata, javalin or atlatl, or if the arrows were slung like the Greek kestros.

It was one of the most enjoyable pastimes of old days. This is its description. That would be a good arrow if it dropped at a distance of three or four times forty fathoms (60-80yds/55-73m) from the place of slinging. There are various ways of slinging arrows and the kinds of arrows are many also, for selection. The flower-stalk of the sugar-cane is used for arrows. Here are the kinds of arrows: If it has no stems it is called the lehua eater; if the arrow has blotches it is a man eater; if the body of the arrow is twisted it is a roll; if the arrow is cut short it is a stump, and so on. As is the character of the body of the arrow so is its flight. A spiral knot is made at the fore end of the arrow to keep it enfolded and balance its lightness and steady it in the wind.

Arrow-slinging was therefore a gambling game to which everybody from all places could come. It was the pride of a skillful boy or man slinger. A very famous arrow of olden time was called Pua-ne.

Exerts from "A Residence of Twenty-One Years in the Sandwich Islands" by Hiram Bingham

Note: Bingham doesnʻt specifically mention use of the sling, but the following exerts either directly relate to previous stories or most likely involve the use of the sling

Battle of Mokuʻōhai

"...Kamehameha having among his chieftains, Keeaumoku, Keaweaheulu, Kameeiamoku, Kamanawa, Kekuhaupio, and his younger brother chiefs, confronted Kiwalao,Keawemauhili, Keoua, and others. In the heat of the battle, Keeaumoku, being one of Kamehameha's supporters, rushing upon the warriors of Kiwalao, was thrown down by being hampered with a pololu or long spear, and seized by Nuhi and Kahai, who wounded him with a pahoa [dagger]. He was thrust at also with a pololu by one who tauntingly said, " The weapon strikes the yellow-back crab." Though in the hands of his enemies, overpowered, and weak with fatigue and wounds, he still hoped that from his age and rank, their king, who was near, might choose to capture rather than slay him ; hut hearing the voice of Kiwalao (instead of saying, as he supposed he ought, " save my father") giving this charge, — " Preserve the ivory necklace ;" his indignation was rekindled, though he momentarily expected the death-stroke. At that moment, Kiwalao was struck by a stone and felled, which arrested the attention of these warriors ; and Keeaumoku, making an effort of desperation, approached him ; and instead of capturing him, as he supposed would have been right in his own case, seized him by the throat, his hand being armed with sharks' teeth, and slew him. Thus, in the utmost straits, he turned the scale of battle in favor of Kamehameha, who then rushed on, overpowered and routed his opponents."

Captain Vancouverʻs First Voyage to Hawaiʻi

"...To procure water, Mr. Hergest and Mr. Gooch, an astronomer, and six sailors landed with some casks. The two gentlemen walked to the huts of the natives. A dispute soon arose at the watering place, between the sailors and the islanders, and a Portuguese was killed. The natives who were about the two gentlemen hearing of this, and fearing the vengeance that awaited them in case the two returned to the ship, stabbed Mr. Gooch with a dagger, knocked down Lieut. H. with a stone, and killed them both. The rest of the boat's crew escaped and returned to the ship. The next morning, a boat's crew, well armed, approached the shore and demanded the bodies of their murdered friends. They were attacked with stones from the crowd of natives, on whom they fired. The ship sailed the same day for the North West Coast. The sovereignty of Kahekili, king of Maui, was at this period acknowledged in Oahu."

Exerts from "THE HISTORY OF KAMEHAMEHA I" by Samuel Kamakau

From the story of Kahahana, last independent King of the island of Oʻahu-a-Lua

"...Kahekili on Maui heard that Kaʻōpulupulu, who had been the pillar which held up Oʻahu, had died. Kaleopuʻupuʻu, a priest, told Kahekili, “The end post of the dominion of Oʻahu has fallen, so let us take over the rule as you have so long desired.” Kahekili answered, “Send for Kahāhāwai and his warriors, who went with him to the battle at Hilo, to go with me to make war on Oʻahu.” “It shall rightly be so,” said Kaleopuʻupuʻu. Kahekili prepared the chiefs for going to war. Here are the names of the chiefs called to the war: Kekuamanohā, Kaʻiana, Nāmakaʻeha, Kālaikoa, Kamohomoho, Nāhiʻōleʻa, the war leader Hūʻeu, Kauhikoʻakoʻa, and Kahui. Of the chief’s sons there were Kalaninuiulumoku, Peʻapeʻa, Manono Kauakāpekulani, Kalanikūpule, and Koalaukani. There were also the chiefly leaders of the warriors, the warrior companies of Kepoʻouahi, Kaniuʻula, Kapahupū, and the experts with the sling and the bow and arrow. Kahekili was prepared to travel to war on Oʻahu through the assistance of Keawemaʻuhili and Keouakūʻahuʻula, who provided several double-hulled canoes for Kahekili."

Exerts from "Place Names of Hawaiʻi" by Mary Kawena Pukui, Samuel H. Elbert & Esther T. Mookini

Kaʻala

- Mokupuni (island): Kauaʻi
- Ahupuaʻa (land division): Hanakoa
- Features: boundary point, puʻu (hill, land protrusion)
- Lexicology: kāʻalā - "to sling; to hurl stones with a sling; slinger".

Kaʻala

- Mokupuni: Kauaʻi
- Ahupuaʻa: Makaweli
- Features: ʻili ʻaina (sub-division of an ahupuaʻa)
- Lexicology: from Kāʻalā

Kaʻala

- Mokupuni: Kauaʻi
- Ahupuaʻa: Waioli
- Features: loʻi (traditional wetland terrace/wetland field primarily utilized in the cultivation of kalo [taro])
- Lexicology: from Kāʻalā

Kaʻala

- Mokupuni: Kauaʻi
- Ahupuaʻa: Papaʻa
- Features: moʻo/moʻo ʻāina (land strip/parcel within an ʻili ʻāina)
- Lexicology: from Kāʻalā

Kaʻala

- Mokupuni: Kauaʻi
- Ahupuaʻa: Makaweli
- Features: puʻu
- Lexicology: from Kāʻalā

Kaʻapahu

- Mokupuni: Molokaʻi
- Ahupuaʻa: Kamalo
- Features: puʻukaua (traditional fortification)
- Comments: A cinder cone in the East Molokai Volcanic Series; old fort or heiau as being on the top of Kaʻapahu peak; No structures are found but "approximately 20 natural sling stones were seen scattered about..."
- Lexicology: from Kaʻāpahu, lit "to cut off squarely or crosswise (kā, strike, and ʻāpahu, cut off short)

Kahuamaʻa Flat

- Mokupuni: Kauaʻi
- Ahupuaʻa: Kalalau
- Features: wahi (place)
- Lexicology: kahua - "base, site"; maʻa - "sling"

Ouli & Ouli Gulch

- Mokupuni: Moku-o-Keawe/Hawaiʻi
- Moku (district): Kohala
- Ahupuaʻa: Ouli
- Features: ahupuaʻa and stream
- Lexicology: from ʻōuli, lit. "omen; believed to be named in honor of ʻŌulu, famous slinger in service of Kahekilinuiʻahumanu, King of Maui

Exerts from Various Articles

From the article "Heiau and Heiau Sites" in The Hawaiian Almanac and Annual for 1909

"...The heiau of Kahōkūkano, on the ridge between Manawai and Kahananui, just below Pakui peak, is also credited to the Menehunes for its construction. It is 90xI70 feet in size, said to be a fish heiau in which sacrifices were offered. Mauka (upland) of it is a pond that used to be used for fish for a quartette of chiefs, Kumekoa, Halai, Mulehu and Kalaniahiikapaa, who lived at the heiau, with one Kaohele, a famous runner, as their guard and protector. In a battle with a force from Hawaii Kaohele was killed by a sling stone hitting him in the breast, whereupon the Hawaii chief sought to kill the resident aliʻis, but they fled to Kaluaaha and hid."

From story/legend of Kawelo, featured in The Hawaiian Almanac and Annual for 1911

"...When Kawelo heard about this insurrection, he was very angry. He seized his war club Kuʻikaʻa and hastened to Hanapepe: As he came near he saw that the people had barricaded his way with canoes and that back of these canoes were many large piles of stones in the care of warriors. He raised his war club and leaped toward his enemies. A sling stone struck him. Then the stones came like heavy rain. He dodged. He struck aside, but there were so many that when he avoided one he would be struck by others. He was bruised and wounded and stunned until he sank to the ground unconscious under the fierce shower. The people rejoiced, and to make death sure, threw off the stones and beat the body with clubs until it was cold, and they could detect no sign of breathing."

From "The Friend" Newspaper, Vol. 50, 1892

"...As in Europe the invention of gunpowder and firearms drove from the field of war the armored knight and sounded the death knell of the institution of chivalry and knight-errantry, so in Hawaiian warfare, long before the arrival of the missionary, the musket had already begun to supplant the sling and spear.
At the battle of Kuamoʻo, which was the last stand made by the adherents of the tabu system, the first blood was from wounds caused by musket-balls, and the battle itself was decided not by sling and spear but by the firearms of civilization. Kamehameha on Hawaiʻi, like Napoleon in Europe, was victorious by virtue of the more effectual artillery. Let us note that with the retirement of spear and sling from advantageous use in battle naturally came discontinuance of their use in friendly contests and sports.

From the Article "The Hawaiian Art of Lua Fighting, Featured in the Newspaper "Nūpepa Kūʻokoʻa", 1923

"...When a man trained to be a warrior He also learned all the ways of dodging the long spear thrust, the short spear thruts, sling shots and ducking."

Disappearance and Loss of the Sling within Hawaiian Culture - UPDATE: 8/17/25

Following contact with the western world, Hawaiʻi saw drastic change and western modernization; in particular, the introduction and adoption of western firearm technology during Kamehamehaʻs conquest which drastically altered traditional Hawaiian warfare. By the time of the Battle of Kuamoʻo in 1820, firearms had all but replaced most traditional weapons on the battlefield, to include the sling.

While laws were implemented to protect the people from murder and violence during the reigns of Kamehameha I and his son, Liholiho (Kamehameha II), most famously the law Māmalahoa, it is not until the reign of Kauikeauoli (Kamehameha III) that we begin to see laws officially codified in writing that specifically target the use and carrying of weapons. With the passage of the 1852 "ACT TO PROHIBIT THE CARRYING OF DEADLY WEAPONS", we see the sling specificallly and officially banned from being carried in public, thereby essentially banning its use and possession without "legitimate reason" outside the home:

He Kanawai

E Hoʻokapu i ka Lawelawe ʻana i ka Pepehi Kanaka

No ka mea, ua lilo ka lawelawe ʻana, a me ka hele ʻana me ka hoʻolako ʻia i nā mea pepehi kanaka i mea e pilikia ai ke ola o nā kānaka, a me ka maluhia o ke Aupuni.
No laila, e hoʻoholo ʻia e nā Lii, a me ka poʻe i koho ʻia e nā kānaka o ko Hawaiʻi Pae ʻĀina i hoʻokahi aoʻao hoʻokō a e kau Kanawai:

Pauku I.
ʻO ka mea lawelawe, a hele paha me ka hoʻolako ʻia i ka pahi hahau, kōkōʻo pahi, pūpūna pāna, pūnā kāni, maʻa, a me kekahi mea ʻano pepehi kanaka kekahi paha, e hoʻopai ʻia ʻo ia; ʻaʻole e ʻoi aku i ke kanakolu dala, ʻaʻole hoʻi emi mai ma lalo o ka ʻumi dala.
Inā ʻaʻole ʻo ia e uku mai i ke dala, e hoʻopāʻāhoa ʻia nō ʻo ia ma ka hana ʻoiē, e hoʻomaka ana i ʻumikūmālua lā a ʻoi aku i ʻelua mahina.

Pauku II.
Eia nā mea i ʻae ʻia e lawe i nā mea ʻeha: ʻo nā mea lawe ʻōihana Aupuni a pau...

Pauku III.
E lilo kēia i Kanawai i kona lā i hoʻoholo ʻia.
Apono ʻia i kēia lā 25 o Mei, M.H. 1852.

KAMEHAMEHA

KEONI ANA

Translation:

ACT TO PROHIBIT THE CARRYING OF DEADLY WEAPONS

(Passed May 25, 1852)

Because carrying and walking about with being supplied with instruments of murder has become a thing which endangers the lives of the people and the peace of the government,
Therefore, let it be enacted by the Chiefs and the Representatives of the people of the Hawaiian Islands in Legislative Council assembled:

Section I.
Whoever carries, or walks about supplied with a bowie knife, sword-cane, pistol, air-gun, sling, or any other kind of deadly weapon, shall be punished by a fine of not more than thirty dollars, and not less than ten dollars.
If he does not pay the fine, he shall be put to hard labor, for no less than twelve days, and no more than two months.

Section II.
These are the persons who are permitted to carry such injurious things:
All government officers...
(Note: The original document likely continues here with a list of exceptions for law enforcement, soldiers, and officials, but only the beginning is shown in your source.)

Section III.
This shall become law on the day it is enacted.
Approved this 25th day of May, A.D. 1852.
KAMEHAMEHA
KEONI ANA (John Young II, Kuhina Nui / Premier)

The passage of this and other anti-weapon laws within the kingdom, paired with the westernization of the Hawaiian people and the degradation of the Hawaiian culture, in particular via influence of the Christian missionaries who promoted and supported the abandonment and outlawing of traditional beliefs and practices, are seen as the primary catalysts to the loss of Hawaiian sling knowledge and practices into the modern age.

In addition to these factors, the native Hawaiian population saw a drastic decline post-western contact, primarily due to the introduction of foreign diseases and plunging birth rates. It is estimated that at contact, ~500,000-1,000,000 native Hawaiians inhabited the islands. By the 1890 census, the Hawaiian population had plummeted to ~40,000. With so many deaths, so too did much of the ancestral knowledge of our people, to include the knowledge of sling, which is now preserved only in remaining historical documents and some families or Lua practitioners who have claimed to maintain aspects of the art and practice.

Revival of Kāʻalā and Ka Maʻa Pōhaku -

The Mystery of Oc,HAW.175 Solved - UPDATE: 8/17/25

Having failed miserably to replicate a design even close to Oc,HAW.175, I was fortunate to come across the work of Kumu Ulana Nui (Master Weaver) Keala Kauwe who, along with Pueo Pata, had already been working on rediscovering the traditional weaving techniques necessary to replicate Oc,HAW.175.

I am honored to announce that after months of dedicated work, they have successfully recreated Oc,HAW.175 in its entirety and rediscovered the traditional weaving techniques utilized by our ancestors to fabricate this style of sling. For the first time in almost 200 years, ka maʻa Hawaiʻi, the Hawaiian sling, lives again and can be passed down to future generations of kāʻalā.

Screenshot_2025-08-17_at_5_44_03__8239_AM.png (914 KB | 155 )

It would be great if it would be possible to see a video of the weaving process.

Slinging.org Forum
https://slinging.org/forum/YaBB.pl General >> Project Goliath - The History of The Sling >> Ma'a Pōhaku (Hawaiian Sling) https://slinging.org/forum/YaBB.pl?num=1615119060 Message started by quentonium on Mar 7^th, 2021 at 7:11am