Medicine | Images of Old Hawaiʻi

Mission_Houses,_Honolulu,_ca._1837._Drawn_by_Wheeler_and_engraved_by-Kalama

April 30, 2018 by Peter T Young Leave a Comment

Early Doctors in Hawai‘i

Hawaiian culture had a well-established class of expert priestly physicians known as kāhuna. There were specialists among the kāhuna.

Diagnosticians, kāhuna hāhā, were able to arrive at diagnoses through palpation, observation and communication with the gods.

The kāhuna lā‘au lapa‘au were knowledgeable about botanical medicines. The kāhuna pā‘ao‘ao cared for children, and the kāhuna ho‘ohānau keiki cared for expectant mothers. (Young)

The first Western physicians to arrive in Hawai‘i were ships’ surgeons. On board Captain James Cooks’ HMS Resolution and Discovery in 1778 were 8. On board the HMS Resolution were surgeon Dr. William Anderson and surgeon’s mate Dr. David Samwell. On board the HMS Discovery were surgeon Dr. John Law and surgeon’s mate Dr. William Ellis.

Dr. Anderson, along with the captain of the HMS Discovery, Lt. Charles Clerke, and some of the sailors, already had advanced tuberculosis (and they likely introduced that disease at Waimea and 10 months later at Kealakekua).

Anderson died on August 3, 1779, from tuberculosis after the expedition departed from Kealakekua. He was buried at sea, and Dr. David Samwell was appointed to the position of surgeon on the HMS Resolution.

Later, a Spaniard, Francisco de Paula Marín, settled in the islands sometime around 1793 and effectively became the first resident Western Physician. However, there is some doubt as to whether or not he was a trained doctor.

Another early physician in Hawai‘i was Juan Elliott de Castro, described as surgeon to King Kamehameha. He may have settled in the islands as early as 1811 and had a family here. De Castro was the attending physician at the time of Kamehameha’s death in 1819.

Dr. Meredith Gairdner, a native of Edinburgh, Scotland, was with the Hudson’s Bay Company and was stationed on the Columbia River. Dr. Gairdner came to the islands in about 1834, but his health failed, and he died on March 26, 1837, in
Honolulu.

Almost 30 years after Marín settled in Hawai‘i, other Western physicians arrived under the auspices of the American Board of Commissioners for Foreign Missions (ABCFM).

Dr. Thomas Holman, Hawai‘i’s first missionary doctor, and his wife Lucia arrived with the Pioneer Company of missionaries in Hawai‘i on April 4, 1820. (Young)

On April 11, King Kamehameha II gave the missionaries permission to stay. However, “The King gives orders that Dr. H(olman) and our teacher must land at Kiarooah – the village where he now resides, and the rest of the family may go to Oahhoo, or Wahhoo.”

“(H)e wanted the Dr. to stay with them, as they had no Physician and appeared much pleased that one had come; as to pulla-pulla (learning), they knew nothing about it. Consequently it was agreed that Dr. H. & Mr. Thurston should stay with the King and the rest of the family go to Oahhoo.” (Lucia Ruggles Holman) The Holman’s left in 1821.

The second missionary physician to come to Hawai‘i was Dr. Abraham Blatchley, with the Second Company, in 1823. Dr. Blatchley’s services were in great demand, and urgent requests came from every island in Hawai‘i.

His “usual” practice territory covered an area of 200 miles on Hawai‘i Island. Often his wife would accompany him on service calls. He was the attending physician when Queen Keōpūolani passed away in Lāhaina, Maui.

Within three years, he was so overworked that he submitted a request to be released from his duties as a missionary physician. This request was rejected, but due to his deteriorating health, he left Hawai‘i in November of 1826.

The third missionary physician to come to Hawai‘i, Dr. Gerritt P. Judd. He arrived in Hawai‘i with the Third Company of missionaries in 1828 and served the ABCFM for 14 years until 1842, when he resigned to enter the service of King Kamehameha III.

Judd had published the first medical textbook in 1838, Anatomia, the only medical textbook written in the Hawaiian language and taught basic anatomy to Hawaiians enrolled at the Mission Seminary (Lahainaluna.)

Later, Judd formed the Islands’ first modern medical school. “On the 9th of November, 1870, he opened a school with ten pupils.” (The Friend, July 1, 1871) The school ended on October 2, 1872, when Laura Fish Judd (Dr Judd’s wife) died.

Judd recommended to the Board of Health that all 10 students be certified and licensed medical physicians. The licenses were issued on October 14, 1872. (Mission Houses)

Dwight Baldwin arrived with the Fourth Company of missionaries in 1831. However, his lack of credentials led the Hawai‘i Medical Society to refuse him a license even though he practiced for 27 years as capably as any of his peers.

Dartmouth Medical College later awarded him an honorary degree in medicine, and he was eventually granted a license to practice in Hawai‘i.

Alonzo Chapin, MD, arrived with the Fifth Company of missionaries in 1832. He assisted Dr. G. P. Judd in providing medical services throughout the islands, mainly on Kauai and Maui. His wife suffered declining health, and they both returned to America in 1835.

Thomas Lafon, MD, arrived with the Eighth Company of missionaries in 1837 and was assigned to Kauai. He was stationed at Kōloa and became the first resident physician for that island.

Dr. Lafon was the first of the sugar plantation doctors, arrangements having been made with the Kōloa Sugar Plantation to care for plantation workers. Dr. Lafon was a staunch abolitionist and opposed the church’s receiving any contributions from slaveowners. He returned to America in 1842.

Seth Lathrop Andrews, MD, in the eighth company of missionaries, arrived with his wife in 1837. In 1852, Dr. Andrews requested
release as a medical missionary and returned to America.

James William Smith, MD, was a member of the Tenth Company of missionaries, arriving in Hawai‘i in 1842. He was assigned to the island of Kauai. In July 1854, Dr. Smith was ordained to the ministry. He served as pastor until 1860, when the ABCFM decided to place the churches under the charge of native ministers and Dr. Smith resigned.

Charles Hinkley Wetmore, MD, arrived with the Twelfth Company of missionaries in 1848. His main responsibility was to care for the families of missionaries. The relatively few deaths from the smallpox epidemic of 1853 in Hilo was due to his diligent immunization work.

He opened the first drugstore in Hilo. His daughter, Frances Matilda, studied medicine at the Women’s Medical College of Pennsylvania and was the first female physician in Hawai‘i.

Sarah Eliza Pierce Emerson was another early female physician who practiced in the islands. She was born in Massachusetts in 1855, came to Hawai‘i as a young child, and married the renowned missionary descendant, Civil War veteran, and physician Nathaniel Bright Emerson. She was trained as a homeopathic physician. (Young) (Most information here is from Young.)

caduceus-clipart-Medical sign

July 25, 2017 by Peter T Young 6 Comments

It’s Not About Race

“When you talk about minorities in Hawaiʻi, you’re talking about everyone. Unlike in most states, no racial or ethnic group constitutes a majority in the Aloha State.” (Time)

In the dawn hours of January 18, 1778, on his third expedition, British explorer Captain James Cook on the HMS Resolution and Captain Charles Clerke of the HMS Discovery first sighted what Cook named the Sandwich Islands (that were later named the Hawaiian Islands.) Hawaiian lives changed with sudden and lasting impact, when western contact changed the course of history for Hawai‘i.

At the time of Cook’s arrival, the Hawaiian Islands were divided into four kingdoms: (1) the island of Hawaiʻi under the rule of Kalaniʻōpuʻu, who also had possession of the Hāna district of east Maui; (2) Maui (except the Hāna district,) Molokai, Lānaʻi and Kahoʻolawe, ruled by Kahekili; (3) Oʻahu, under the rule of Kahahana; and at (4) Kauai and Niʻihau, Kamakahelei was ruler.

In 1782, Kamehameha started his conquest to rule the Islands. After conquering the Island of Hawaiʻi, he moved on to defeat the armies in Maui Nui and concluded his wars on Oʻahu at the Battle of Nuʻuanu in 1795. After failed attempts at conquering Kauaʻi, he negotiated peace with Kaumualiʻi and the Island chain was under his control (1810.)

Providing the Means, as well as Ways to this End, many foreigners (mostly white men) supported Kamehameha, including John Young, Isaac Davis, Don Francisco de Paula Marin, George Beckley and Alexander Adams (and others.)

In April of 1819, Spaniard Don Francisco de Paula Marin was summoned to the Big Island of Hawai‘i to assist Kamehameha, who had become ill. Although he had no formal medical training, Marin had some basic medical knowledge, but was not able to improve the condition of Kamehameha. On May 8, 1819, King Kamehameha I died.

Following the death of Kamehameha I, leadership was passed to his son, Liholiho, who would rule as Kamehameha II. Kaʻahumanu (Kamehameha I’s favorite wife) recruited Liholiho’s mother, Keōpūolani, to join her in convincing Liholiho to break the kapu system which had been the rigid code of Hawaiians for centuries.

“An extraordinary event marked the period of Liholiho’s rule, in the breaking down of the ancient tabus, the doing away with the power of the kahunas to declare tabus and to offer sacrifices, and the abolition of the tabu which forbade eating with women (ʻAi Noa, or free eating.)” (Kamakau)

Kekuaokalani, Liholiho’s cousin, opposed the abolition of the kapu system and assumed the responsibility of leading those who opposed its abolition. These included priests, some courtiers, and the traditional territorial chiefs of the middle rank. Kekuaokalani demanded that Liholiho withdraw his edict on abolition of the kapu system. (Daws)

Kamehameha II refused. After attempts to settle peacefully, “Friendly means have failed; it is for you to act now,” and Keōpūolani then ordered Kalanimōku to prepare for war on Kekuaokalani. Arms and ammunition were given out that evening to everyone who was trained in warfare, and feather capes and helmets distributed. (Kamakau)

In December 1819, just seven months after the death of Kamehameha I, the two powerful cousins engaged at the final Hawaiian battle of Kuamoʻo, on the jagged lava fields south of Keauhou Bay. Liholiho had more men, more weapons and more wealth to ensure his victory. He sent his prime minister, Kalanimōku, to defeat his stubborn cousin.

Kaʻahumanu would rule as an equal with Liholiho and created the office of Kuhina Nui (similar to premier, prime minister or regent.) Kaʻahumanu was, at one time, arguably, the most powerful figure in the Hawaiian Islands, and helped usher in a new era for the Hawaiian kingdom.

She ruled first with Kamehameha II until his departure for England in 1823 (where he died in 1824) and then as regent for Kauikeaouli (Kamehameha III). Kaʻahumanu assumed control of the business of government, including authority over land matters. Kaʻahumanu was such a powerful person and Kuhina Nui that subsequent female Kuhina Nui adopted her name, (Kaʻahumanu II, III & IV.)

Some have suggested it was the missionaries that ended the kapu that disrupted the social/political system in the Islands; that is not true – the missionaries had not even arrived in the Islands, yet. The kapu was abolished by Hawaiians and it affected only Hawaiians.

On April 4, 1820, the Pioneer Company of American Protestant missionaries arrived from the northeast US at Kailua-Kona (after the death of Kamehameha I and the abolition of the kapu by Liholiho, Kaʻahumanu and Keōpūolani.) There were seven American Caucasian couples sent by the ABCFM to convert the Hawaiians to Christianity.

Soon after the first anniversary of their landing at Honolulu on April 19, 1821, Kaʻahumanu, Kalanimōku and Kalākua visited the mission and gave them supplies. This visit became important because during it Kaʻahumanu made her first request for prayer and showed her first interest in the teachings of the missionaries. From that point on, Kaʻahumanu comes into more constant contact with the mission.

On February 11, 1824, Kaʻahumanu made one of her first public speeches on religious questions, giving “plain, serious, close and faithful advice.”

At a meeting of the chiefs and school teachers, Kaʻahumanu and Kalanimōku declared their determination to “adhere to the instructions of the missionaries, to attend to learning, observe the Sabbath, Worship God, and obey his law, and have all their people instructed.” The Hawaiian people followed their native leaders, accepting the missionaries as their new priestly class. (Schulz)

Ka‘ahumanu had requested baptism for Keōpūolani and Keʻeaumoku when they were dying, but she waited until April, 1824, before requesting the same for herself. “She was admitted to the church in 1825, and was baptized by the name of Elizabeth.” (Lucy Thurston)

“Her influence and authority had long been paramount and undisputed with the natives, and was now discreetly used for the benefit of the nation.”

“She visited the whole length and breadth of the Islands, to recommend to her people, attention to schools, and to the doctrines and duties of the word of God, and exerted all her influence to suppress vice, and restrain the evils which threatened the ruin of her nation.” (Lucy Thurston)

The arrival of the first company of American missionaries in Hawai¬ʻi marked the beginning of Hawaiʻi’s phenomenal rise to literacy. The chiefs became proponents for education and edicts were enacted by the King and the council of chiefs to stimulate the people to reading and writing. Missionaries taught, but also taught the Hawaiians to be teachers.

By 1831, in just eleven years from the first arrival of the missionaries, Hawaiians had built 1,103 schoolhouses. This covered every district throughout the eight major islands and serviced an estimated 52,882 students. (Laimana)

The King asked white missionaries Amos Starr Cooke and Juliette Montague Cooke to teach the 16-royal children and run the school. The Hawai‘i sovereigns who reigned over the Hawaiian people from 1855 were educated in this school.

This included, Alexander Liholiho (King Kamehameha IV;) Emma Naʻea Rooke (Queen Emma;) Lot Kapuāiwa (King Kamehameha V;) William Lunalilo (King Lunalilo;) Bernice Pauahi (Princess Bernice Pauahi Bishop, founder of Kamehameha Schools;) David Kalākaua (King Kalākaua) and Lydia Liliʻu Kamakaʻeha (Queen Liliʻuokalani.)

Interestingly, these same early missionaries taught their lessons in Hawaiian, rather than English. In part, the mission did not want to create a separate caste and portion of the community as English-speaking Hawaiians.

Kamehameha III asked missionary William Richards (who had previously been asked to serve as Queen Keōpūolani’s religious teacher) to become an advisor to the King as instructor in law, political economy and the administration of affairs generally.

Betsey Stockton served with Richards at Lāhainā; she was an African American missionary who was part of the American mission, and the only single woman missionary to the Islands.

“The Hawaiian people believed in William Richards, the foreigner who taught the king to change the government of the Hawaiian people to a constitutional monarchy and end that of a supreme ruler, and his views were adopted.” (Kamakau)

Of his own free will, King Kamehameha III granted the Constitution of 1840, as a benefit to his country and people, that established his Government upon a declared plan. (Rex v. Booth – Hanifin)

That constitution introduced the innovation of representatives chosen by the people (rather than, as previously, solely selected by the Aliʻi.) This gave the common people a share in the government’s actual political power for the first time. Hawaiʻi was not a race-based constitutional monarchy – Hawaiian citizens were from varying ethnicities.

Today, there remain ongoing claims and discussions about restoring the Hawaiian Government that was deposed on January 17, 1893 and replaced by the Provisional Government of Hawaiʻi, later the Republic of Hawaiʻi, then annexation and statehood.

Some suggest that “American white supremacist racists” overthrew the constitutional monarchy and initiated a calculated campaign of social, cultural and spiritual genocide.

On January 16, 1893, the Committee of Safety wrote a letter to John L Stevens, American Minister, that stated: “We, the undersigned citizens and residents of Honolulu, respectfully represent that, in view of recent public events in this Kingdom, culminating in the revolutionary acts of Queen Liliʻuokalani on Saturday last, the public safety is menaced and lives and property are in peril, and we appeal to you and the United States forces at your command for assistance.” (Pacific Commercial Advertiser, January 17, 1893)

The Committee of Safety, formally the Citizen’s Committee of Public Safety, was a 13-member group also known as the Annexation Club; they started in 1887 as the Hawaiian League.

The Committee of Safety was made up of 6-Hawaiian citizens (3-by birth and 3 naturalized (1-former American, 1-former German & 1-former Tasmanian;)) 5-Americans, 1-Scotsman and 1-German.

Most were not American, and, BTW, none were missionaries and only 3 had missionary family ties – the Missionary Period ended in 1863, a generation before the overthrow. I am not sure where the evidence is that they were racist, or what the details were for the ‘calculated campaign.’

Some suggest the make-up of the 1901 Legislature (the first Legislature in the Territory of Hawai‘i) as an example of racial tensions and concern for lack of racial representation of the people.

In 1900, the Kanaka Maoli (aboriginal Hawaiians) had formed their own political party, called the Home Rule Party, through merging two organizations, Hui Aloha ‘Āina and Hui Kālai‘āina, who had worked together to support Queen Lili‘uokalani and oppose annexation. (Silva)

That year, the Home Rulers elected Robert Wilcox as Hawaiʻi’s first delegate to the US Congress. (However, on July 10, 1902, Prince Kūhiō split from the Home Rule Party, joined the Republican Party and won the Congressional seat in the election on November 4, 1902.)

Some suggest the early Legislative elections and party affiliations were based on race (Home Rule for Hawaiians and Republicans for whites.) However, it’s interesting to note that in 1901, 1903 and 1905 there was successive decline in representation by Home Rule candidates in the Legislature, although there continued to be a total of around 30-Hawaiians (out of 45) in the Legislature.

The next election (1907,) there was only 1-Home Rule party member serving in the Senate, and none in the House; however, a total of 32-Hawaiians were in the Legislature; there were more Hawaiians in the Legislature then, than that first 1901 session. With Republicans dominating both chambers, it is clear that most of the Hawaiians were Republicans. (While the Home Rule Party was race-based, the Republican Party was not.)

It is evident that native Hawaiians did not need the ‘Home Rule’ race-based political party to get representation in the local or national legislatures. After a decade of election losses, the Home Rule Party was disbanded after the elections of 1912.

However, Hawaiian representation in the Legislature continued to be just under 30 – out of a total of 45 (15-Senators and 30-Representatives.) (Report of Secretary of the Interior)

Since ‘contact,’ Hawaiians (especially Hawaiian Aliʻi and Chiefs) had partnered and collaborated with the white foreigners. Kamehameha was successful because of his collaboration with the white foreigners.

Today, “White residents make up just a quarter of the population — the lowest proportion in the country (which is 66% white overall, according to US Census figures.) Nearly 40% of Hawaiians are classified as Asian, with an additional 9% native Hawaiian. … Hawaii (is) a place where ‘racial and ethnic lines are often blurred or deemed irrelevant.’” (Time)

Our forefathers of different races got along fine; I am not sure what the benefit (or goal) is with repeated slurs and racial rants, today. The Hawaiian nation was overthrown … not the Hawaiian race (it was a constitutional monarchy, not race-limited.)

By international practice and laws, as well as the specific laws and practice of the Hawaiian Kingdom, Hawaiian citizenship in the constitutional monarchy included people of other races (not just native Hawaiians.) Their descendants carry the same right to citizenship as the native Hawaiians.

Yet, to date, apparently, the only people permitted to exercise their rights related to discussions on restoration, reparation, sovereignty, independence, etc related to the Hawaiian nation have been those of one race, the native Hawaiians.

All Hawaiian citizens lost their nation in 1893 … Hawaiian citizens with their varying ethnicities, not just those who descend from those who lived in the Islands prior to 1778.

Why aren’t all Hawaiian citizens included in the recognition and sovereignty discussions and decisions today? And, why don’t people stop the racial focus, name-calling and racial rants (and other inappropriate distractions), and start working together?

March 1, 2017 by Peter T Young 1 Comment

Blending Traditional and Modern Medicine

In the Islands, “Medicine is generally practiced by the priests (kahuna la‘au lapa‘au,) whose contemplative way of life has led them to acquirement of some knowledge of botany …”

“… they understand the use and application of vomits and clysters, which are drawn from the vegetable reign, and sometimes exhibited with success.”

“Topical bleedings is also in use, but a larger share of priestcraft and mummery enters into their practice. Fortunately the good constitutions and temperance of these islanders prevents their having often occasion for the skill of their physicians.” (Shaler, 1804)

The medical practice in the 1820s and 1830s was not as advanced as many people might assume. The end result of treatments by Western doctors and Hawaiian doctors were the same: purging, vomiting, sweating or managing pain.

Disease was not well understood and was attributed to a mixture of outside influences and physical influences of the afflicted person. Climate, age, temperament, gender, lifestyle, and “constitution” (a subjective idea of how susceptible to disease people were) were thought to cause disease.

Remedies included changes of climate, cupping or bloodletting (in order to weaken the disease you had to weaken the patient), changes in diet, herb or plant based ingestible medications, external topical plasters, and chemicals were all part of the Western pharmacology.

Dr Gerrit P Judd was one of the very few Western doctors in Hawai‘i that was interested in learning about Hawaiian medical practices and remedies. He hired Native Hawaiian assistants and apprentices. (Mission Houses)

Judd’s fairness would not let him condemn everything about the native materia medica. No doubt other haole physicians had indulged a curiosity about kahuna medications, might even have tested or used some of them.

But Dr. Judd was the only haole physician of the 19th century who has left evidence that he knew from personal experience the properties of at least some of the native medicines.

Always inquisitive, always sympathetic to the good things his adopted people could offer, and genuinely fond of them as individuals, Judd investigated their pharmacopoeia very early in his career as a physician among them. (Bushnell)

“It has been an object with me not to oppose the practice of the native physicians in mass, but to endeavor by the best means in my power to correct and modify their practice so that it shall save, not kill, the people.”

“It is my intention, if possible, the coming year to make Ho‘ohano (his assistant) acquainted with the native practices as it now exists and make him the agent for collecting facts on the subject.”

“It is out of the question for us to think of putting down the native practice unless we will attend all the sick ourselves, since it is not human nature to be sick & die without seeking some means of alleviation.”

“The idea of improving the native doctors has therefore suggested itself to me as an exceedingly important one demanding immediate attention.” (Judd, Report to Sandwich Islands Mission, 1839)

“At the commencement of the year (1839) I took a young man who had been at the Seminary six years, with a view to giving him instruction in the Medical art.”

“I commenced the investigation of the native practice and by the aid of these two assistants (Ho‘ohano & Kalili) obtained from several native Drs the various doctrines and practices of the art which have come down through the legalized channels mai ka wa kahiko mai (from ancient times.)”

“These investigations occupied several weeks in the early part of the year and have been continued as opportunity afforded.”

“We also instituted a series of experiments on native medicines which resulted pretty much as all experiments of the kind usually do.”

“We found we could prepare from the native Gourd alone, or combined with Koali (morning glory) or Pipa (Japanese plum) and extract which would physic most delightfully & like Brandreths Pills to any amount which might be desirable.” (Judd, Report to Sandwich Islands Mission, 1839)

Over the years Dr Judd modified his practice to include Native Hawaiian ingredients in his treatments. He also published the first medical textbook in 1838, Anatomia, and founded the first medical school in the Kingdom of Hawai‘i in 1870. (Mission Houses)

Anatomia is the only medical textbook written in the Hawaiian language. Dr Judd, for a time the only medical missionary in the Islands, wrote the text in 1838 to teach basic anatomy to Hawaiians enrolled at the Mission Seminary (Lahainaluna.)

Working from a standard elementary textbook of the time, Judd provided his students with more than a simple, straight translation. He devised a new vocabulary and explained medical functions and practices in words that would be understood by a Hawaiian.

Judd’s use of Hawaiian terms and descriptions gives us insights into native cultural and healing practices in the early decades of the nineteenth century.

Anatomia is a valuable addition to the growing collection of translations on native health and will be greatly appreciated by linguists, historians, and students of Hawaiian language and culture. (Mission Houses) The image shows the Judd Dispensatory at Mission Houses.

Judd_Dispensatory-MissionHouses

September 11, 2016 by Peter T Young 1 Comment

Ho‘ohano

“Farewell to the beautiful flower of the doctor’s garden;
It has fallen and vanished away;
The flower that budded first and blossomed fair.
Its splendor was seen; its fragrance exhaled;
But the burning sun came and it withered.
And that beautiful blossom has fallen!
The occupant of the garden then wondered
That a certain flower should have fallen. …
How beautifully did the plant flourish;
Great compassion for the tenant resident;
Mourning and searching with great lamentation;
Whither, O Gerrit, hast thou gone?
When wilt thou return to thy birthmates?
Alone hast thou gone in the way that is lonely;
Thou hast gone a stranger in an unknown path.”

Gerrit Parmele and Laura Fish Judd’s first child, Gerrit Parmele Judd II, was born March 8, 1829; he died November 13, 1839. Ho‘ohano an assistant of Dr Judd was much attached to the boy. The night after he died he watched by the body, and composed the above poem in Hawaiian. (Owen)

The Judd’s were part of the 3rd Company of missionaries from the American Board of Commissioners for Foreign Mission (ABCFM,) arriving in the Islands in 1828.

Judd, a medical missionary, had originally come to the islands to serve as the missionary physician, intending to treat native Hawaiians for the growing number of diseases introduced by foreigners. He immersed himself in the Hawaiian community, becoming a fluent speaker of Hawaiian.

Ho‘ohano, a graduate of Lahainaluna, was a medical student, of whom Mrs Judd said, “He was a valuable assistant both in the preparation of medicines and prescribing for office patients.” (Judd)

Dr Judd sought to learn of Hawaiian traditional medicine and incorporate it with his Western practice. Western medicine in the 1820s and 1830s was not as advanced as many people assume it to be. There were few endemic diseases before Western contact. The physical treatments of Western doctors and Kahana Lā‘au Lapa‘au were actually very similar. (Mission Houses)

“It is my intention, if possible, the coming year to make Ho‘ohano acquainted with the native practice as it now exists and make him the agent for collecting facts upon the subject.”

“It is out of the question for us to think of putting down the native practice unless we will attend to all the sick ourselves, since it is not in human nature to be sick and die without seeking some means of alleviation”

“The idea of improving the native doctors has therefore suggested itself to me as an exceedingly important on demanding immediate attention.”

“These investigations occupied several weeks of the year and have been continued as opportunity afforded. We also instituted a series of experiments on native medicines which resulted pretty much as all experiments of the kind usually do.” (Judd, 1839 Medical Report)

“The names of Medicines and diseases so far as we have proceeded are in the Hawaiian language. … Ho‘ohano is competent to do what in our common language is called giving out medicine, bleed, cup, dress wounds, open abscesses &c &c.” (Judd, 1839)

The student rooster of Lāhaināluna Seminary has a Ho‘okano listed for the class of 1833 who attended for four years from Honolulu on the island of O‘ahu. Ho‘okano would have graduated by 1837 and then could have returned to Honolulu to be employed by Dr. Judd. (Mission Houses)

“Some attention has been likewise been bestowed in teaching him to read proof sheets, which he is now qualified to do with tolerable correctness, for which he is paid a small sum out of the appropriation for the Printing Department.”

“His board I have furnished at my own expense & have drawn about 25$ for his clothing from the Department. Whether this experiment will prove a successful one is yet quite uncertain, although thus far appearances are favorable.” (Judd)

“It has been my object to place the common Office practice as much as possible into the hands of native assistants, and this has been attended with much encouraging success.”

“Hoohano & Kalili (another medical assistant) have both rendered themselves useful the former however much the most so as his previous acquirements and habits of mental application render him much the best qualified for the profession.” (Judd, 1839 Medical Report)

“Ho‘ohano died the last of June (1840) … his death must therefore be regretted as a loss to his people.” (Judd) He “followed his little friend along his ‘lonely pathway,’ both leaving some evidence of having been reconciled to God through the death of his Son.” (Bingham) (Judd’s assistant has been referred to as Ho‘ohano and Ho‘okano.)