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May 4, 2022 by Peter T Young 2 Comments

George McClay

With “contact” (arrival of Captain James Cook in 1778,) a new style of boat was in the islands and Kamehameha started to acquire and build them.

The first Western-style vessel built in the Islands was the Beretane (1793.) Through the aid of Captain George Vancouver’s mechanics, after launching, it was used in the naval combat with Kahekili’s war canoes off the Kohala coast. (Thrum)

Encouraged by the success of this new type of vessel, others were built. A schooner called Tamana (named after Kamehameha’s favorite wife, Kaʻahumanu,) was used to carry of his cargo of trade to the missions along the coast of California. (Couper & Thrum, 1886)

From 1796 until 1802 the kingdom flourished. Several small decked vessels were built. (Case) According to Cleveland’s account, Kamehameha possessed at that time twenty small vessels of from twenty to forty tons burden, some even copper-bottomed. (Alexander)

The king’s fleet of small vessels was hauled up on shore around Waikiki Bay, with sheds built over them. One small sloop was employed as a packet between Oahu and Hawaii. Captain Harbottle, an old resident, generally acted as pilot. (Alexander)

One of the earliest white residents of the Islands was George McClay, a Yankee ship-carpenter who drifted into Honolulu sometime between 1793 and 1806.

Captain Amasa Delano of Duxbury, on whose ship he had formerly sailed, found him at the Islands in 1806 with a well-established boat-building business. He had built twenty small vessels, and a few as large as fifty tons burthen. (Massachusetts Historical Society)

“He was my carpenter in the ship Eliza, when I left Canton in 1793, and went to the Isle of France with me, and was also carpenter in the large ship Hector, which was purchased at that place. “ (Delano)

“He went with me to Bombay after which he had been travelling in that part of the world until he had found his way to the Sandwich Islands, where he was noticed by the king on account of his being a good natured, honest fellow, and a very good ship builder.” (Delano)

“He had built near twenty small vessels, and a few as large as forty or fifty tons, whilst he was at these islands. … All this labour he performed for the king.”

“I made a confidant of George McClay whilst at these islands, in all my negotiations with the king, and with other persons, with whom I had intercource.” (Delano)

Then, on June 21, 1803, the Lelia Byrd, an American ship under Captain William Shaler, arrived; during his stay, Shaler asked Kamehameha for one of the chief’s small schooners.

Wanting bigger and better, in 1805, Kamehameha traded the 45-ton Tamana and a cargo of sandalwood for the Lelia Byrd,) a “fast, Virginia-built brig of 175-tons.” It became the flagship of Kamehameha’s Navy.

Shaler exchanged “Lelia Byrd,” with Kamehameha for the Tamana and a sum of money to boot. (Alexander) The cargo was received into his store, and when the schooner was ready it was all faithfully and honorably delivered to the person appointed to receive it. (Cleveland)

“(U)unfortunately, the ship (previously) struck on a shoal, and beat so heavily, before getting off, as to cause her to leak alarmingly.” (Cleveland)

McClay put in a new keel, and nearly replanked the Lelia Byrd in Honolulu Harbor. She afterwards made two or three voyages to China with sandalwood. (Alexander)

In 1809, the village of Honolulu, which consisted of several hundred huts, was then well shaded with cocoanut-trees. The king’s house, built close to the shore and surrounded by a palisade, was distinguished by the British colors and a battery of sixteen carriage guns belonging to his ship, the “Lily Bird” (Lelia Byrd), which lay unrigged in the harbor. (Campbell; Alexander)

A short distance away were two large stone houses which contained the European articles belonging to the king. On the shore at Waikiki, with sheds built over them, were the smaller vessels of the king’s fleet. (Case)

Kamehameha kept his shipbuilders busy; by 1810 he had more than thirty small sloops and schooners hauled up on the shore at Waikīkī and about a dozen more in Honolulu harbor, besides the Lelia Byrd. (Kuykendall)

May 3, 2022 by Peter T Young 1 Comment

1819

The Era of Good Feelings began with a burst of nationalistic fervor. The economic program adopted by Congress, including a national bank and a protective tariff, reflected the growing feeling of national unity.

The Supreme Court promoted the spirit of nationalism by establishing the principle of federal supremacy. Industrialization and improvements in transportation also added to the sense of national unity by contributing to the nation’s economic strength and independence and by linking the West and the East together.

But this same period also witnessed the emergence of growing factional divisions in politics, including a deepening sectional split between the North and South.

A severe economic depression between 1819 and 1822 provoked bitter division over questions of banking and tariffs. Geographic expansion exposed latent tensions over the morality of slavery and the balance of economic power. (University of Houston, Digital History)

The Panic of 1819 and the accompanying Banking Crisis of 1819 were economic crises in the US that some historians refer to it as the first Great Depression.

The growth in trade that followed the War of 1812 came to an abrupt halt. Unemployment mounted, banks failed, mortgages were foreclosed, and agricultural prices fell by half. Investment in western lands collapsed.

The panic was frightening in its scope and impact. In New York State, property values fell from $315 million in 1818 to $256 million in 1820. In Richmond, Virginia, property values fell by half. In Pennsylvania, land values plunged from $150 an acre in 1815 to $35 in 1819. In Philadelphia, 1,808 individuals were committed to debtors’ prison. In Boston, the figure was 3,500.

For the first time in American history, the problem of urban poverty commanded public attention. In New York in 1819, the Society for the Prevention of Pauperism counted 8,000 paupers out of a population of 120,000.

Fifty thousand people were unemployed or irregularly employed in New York, Philadelphia, and Baltimore, and one foreign observer estimated that half a million people were jobless nationwide.

The downswing spread like a plague across the country. In Cincinnati, bankruptcy sales occurred almost daily. In Lexington, Kentucky, factories worth half a million dollars were idle. Matthew Carey, a Philadelphia economist, estimated that 3 million people, one-third of the nation’s population, were adversely affected by the panic.

In 1820, John C. Calhoun (later to become US Vice President) commented: “There has been within these two years an immense revolution of fortunes in every part of the Union; enormous numbers of persons utterly ruined; multitudes in deep distress.”

The Panic of 1819 and the Banking Crisis left many people destitute. People lost their land due to their inability to pay off their mortgages. United States factory owners also had a difficult time competing with earlier established factories in Europe.

The United States did not fully recover from the Banking Crisis and the Panic of 1819 until the mid-1820s. These economic problems contributed immensely to the rise of Andrew Jackson. (Ohio History Central)

In the Islands …

The ʻaikapu is a belief in which males and females are separated in the act of eating; males being laʻa or ‘sacred,’ and females haumia or ‘defiling’ (by virtue of menstruation.)

Since, in this context, eating is for men a sacrifice to the male akua (god) Lono, it must be done apart from anything defiling, especially women. Thus, men prepared the food in separate ovens, one for the men and another for the women, and built separate eating houses for each.

The kahuna suggested that the new ʻaikapu religion should also require that four nights of each lunar month be set aside for special worship of the four major male akua, Ku, Lono, Kane and Kanaloa. On these nights it was kapu for men to sleep with their wahine. Moreover, they should be at the heiau (temple) services on these nights.

Under ʻaikapu, certain foods, because of their male symbolism, also are forbidden to women, including pig, coconuts, bananas, and some red fish. (Kameʻeleihiwa)

“The custom of the tabu upon free eating was kept up because in old days it was believed that the ruler who did not proclaim the tabu had not long to rule. If he attempted to continue the practice of free eating he was quickly disinherited.”

“The tabu of the chief and the eating tabu were different in character. The eating tabu belonged to the tabus of the gods; it was forbidden by the god and held sacred by all. It was this tabu that gave the chiefs their high station.” (Kamakau)

If a woman was clearly detected in the act of eating any of these things, as well as a number of other articles that were tabu, which I have not enumerated, she was put to death. (Malo) (Sometimes surrogates paid the penalty.)

But there were times ʻaikapu prohibitions were not invoked and women were free to eat with men, as well as enjoy the forbidden food – ʻainoa (to eat freely, without regarding the kapu.)

“In old days the period of mourning at the death of a ruling chief who had been greatly beloved was a time of license. The women were allowed to enter the heiau, to eat bananas, coconuts and pork, and to climb over the sacred places.” (Kamakau)

“Free eating followed the death of the ruling chief; after the period of mourning was over the new ruler placed the land under a new tabu following old lines. (Kamakau)

Following the death of Kamehameha I in 1819, Liholiho assented and became ruling chief with the title Kamehameha II and Kaʻahumanu, co-ruler with the title kuhina nui.

Kaʻahumanu, made a plea for religious tolerance, saying: “If you wish to continue to observe (Kamehameha’s) laws, it is well and we will not molest you. But as for me and my people we intend to be free from the tabus.”

“We intend that the husband’s food and the wife’s food shall be cooked in the same oven and that they shall be permitted to eat out of the same calabash. We intend to eat pork and bananas and coconuts. If you think differently you are at liberty to do so; but for me and my people we are resolved to be free. Let us henceforth disregard tabu.”

Keōpūolani, another of Kamehameha I’s wives, was the highest ranking chief of the ruling family in the kingdom during her lifetime. She was a niʻaupiʻo chief, and looked upon as divine; her kapu, equal to those of the gods. (Mookini) Giving up the ʻaikapu (and with it the kapu system) meant her traditional power and rank would be lost.

Never-the-less, symbolically to her son, Liholiho, the new King of the Islands, she put her hand to her mouth as a sign for free eating. Then she ate with Kauikeaouli, and it was through her influence that the eating tabu was freed. Liholiho permitted this, but refrained from any violation of the kapu himself. (Kuykendall)

Keōpūolani ate coconuts which were tabu to women and took food with the men, saying, “He who guarded the god is dead, and it is right that we should eat together freely.” (Kamakau)

The ʻainoa following Kamehameha’s death continued and the ʻaikapu was not put into place – effectively ending the centuries-old kapu system.

Coming of the American Protestant Missionaries – 1819

On October 23, 1819, the Pioneer Company of missionaries from the American Board of Commissioners for Foreign Missions (ABCFM) from the northeast United States, set sail from Boston on the Thaddeus for Hawai‘i.

The Prudential Committee of the ABCFM in giving instructions to the pioneers of 1819 said: “Your mission is a mission of mercy, and your work is to be wholly a labor of love. …”

“Your views are not to be limited to a low, narrow scale, but you are to open your hearts wide, and set your marks high. You are to aim at nothing short of covering these islands with fruitful fields, and pleasant dwellings and schools and churches, and of Christian civilization.” (The Friend)

“Oct. 23, 1819. – This day by the good providence of God, I have embarked on board the brig Thaddeus (Blanchard master) for the Sandwich Islands to spread the gospel of Christ among the heathens.” (The term ‘heathen’ (without the knowledge of Jesus Christ and God) was a term in use at the time (200-years ago.))

“At 8 oclock took breakfast with the good Mr. Homer; at 11, gave the parting hand toward our dear friends on shore, & came on board accompanied by the Prudential Com. Mr. and Mrs. Dwight and some others.” (Samuel Whitney)

“That day week (the 23d), a great crowd of friends, acquaintances, and strangers, gathered on Long Wharf, for farewell religious exercises. The assembly united in singing the hymn, ‘Blest be the tie that binds.’”

“Dr. Worcester, in fervent prayer, commended the band to the God of missions; and Thomas Hopoo made a closing address. The two ordained brethren, assisted by an intimate friend, & then with perfect composure sang the lines, ‘When shall we all meet again?’”

“A fourteen-oared barge, politely offered by the commanding officer of the ‘Independence’ 74, was in waiting; the members of the mission took leave of their weeping friends, and were soon on board the brig ‘Thaddeus,’ Capt. Blanchard, which presently weighed anchor, dropped down the harbor, and the next day, with favoring tide and breeze, put out to sea. (Thompson)

After 164-days at sea, on April 4, 1820, the Thaddeus arrived and anchored at Kailua-Kona on the Island of Hawaiʻi. Hawai‘i’s “Plymouth Rock” is about where the Kailua pier is today.

By the time the Pioneer Company arrived, Kamehameha I had died and the centuries-old kapu system had been abolished; through the actions of King Kamehameha II (Liholiho,) with encouragement by former Queens Kaʻahumanu and Keōpūolani (Liholiho’s mother,) the Hawaiian people had already dismantled their heiau and had rejected their religious beliefs.

Over the course of a little over 40-years (1820-1863 – the “Missionary Period”), about 184-men and women in twelve Companies from New England served in Hawaiʻi to carry out the mission of the ABCFM in the Hawaiian Islands.

Collaboration between the Hawaiians and the American Protestant missionaries resulted in the

Introduction of Christianity;
Development of a written Hawaiian language and establishment of schools that resulted in widespread literacy;
Promulgation of the concept of constitutional government;
Combination of Hawaiian with Western medicine; and
Evolution of a new and distinctive musical tradition (with harmony and choral singing)

First Whalers to Hawai‘i – 1819

Edmond Gardner, captain of the New Bedford whaler Balaena (also called Balena,) and Elisha Folger, captain of the Nantucket whaler Equator, made history in 1819 when they became the first American whalers to visit the Sandwich Islands (Hawai‘i.)

“I had one man complaining with scurvy and fearing I might have more had made up my mind to go to the Sandwich Islands. I had prepared my ship with all light sails when I met the Equator.”

“I informed him of my intention. He thought it was too late to go off there and get in time on the West Coast of Mexico. I informed Folger what my determination was.”

“I gave orders in the morning to put the ship on a WSW course putting on all sail. In a short time after the morning, I discovered he was following. We made the best of our way to the Sandwich Islands where we arrived in six-teen days, had a pleasant passage to the Islands and arrived at Hawaii 19th 9 Mo 1819.“ (Gardner Journal)

A year later, Captain Joseph Allen discovered large concentrations of sperm whales off the coast of Japan. His find was widely publicized in New England, setting off an exodus of whalers to this area.

These ships might have sought provisions in Japan, except that Japanese ports were closed to foreign ships. So when Captain Allen befriended the missionaries at Honolulu and Lahaina, he helped establish these areas as the major ports of call for whalers. (NPS)

“The importance of the Sandwich Islands to the commerce of the United States, which visits these seas, is, perhaps, more than has been estimated by individuals, or our government been made acquainted with.”

“To our whale fishery on the coast of Japan they are indispensably necessary: hither those employed in this business repair in the months of April and May, to recruit their crews, refresh and adjust their ships; they then proceed to Japan, and return in the months of October and November.”

May 2, 2022 by Peter T Young Leave a Comment

Salem Witch Trials

Salem was first settled in 1626 by Roger Conant and his associates who came from a fishing settlement at Cape Ann (14-miles to the northeast), four years before the settlement of Boston and the Massachusetts Bay Colony.

The first colony of settlers arrived in 1628 under the leadership of Captain John Endicott. The Indian name for the locality was Naumkeag. At first the settlement was named Naumkeag, but the settlers preferred to call it Salem, derived from the Hebrew word for peace.

Upon this being settled, John Winthrop, with others, joined the company, and he was elected its governor on the 29th of October, 1629. On the 12th of June, 1630, he arrived in Salem, and held his first court at Charlestown on the 28th of August. (Upham)

Everyone who had received a town lot of half an acre was allowed to relinquish it, receiving, in exchange, a country lot of fifty acres or more. Under this system, a population of a superior order was led out into the forest. Farms quickly spread into the interior, seeking the meadows, occupying the arable land, and especially following up the streams. (Upham)

Salem Village was a fast-growing farming area on the northern edge of Salem Town. The town was a prosperous port engaged in commerce, fishing, shipbuilding, and other activities associated with a trading and urban area. The village, roughly 5 to 7 miles from the town’s meeting house, constituted, in effect, a parish or ward of the town, and served as its agricultural hinterland.

The 1692 population of Salem Town and Village was about 2,000 residents, with Salem Village numbering between 500 and 600. (Tulane)

Witchcraft Craze in Europe

A “witchcraft craze” rippled through Europe from the 1300s to the end of the 1600s. Because of religious changes, people became more interested in the devil and heresy. This led the elite in the Church to construct an idea of witches who were the devil’s servants and who plotted to kill and harm Christians.

The factors that promoted the Witch Craze included the growing Catholic and Protestant rivalry and the need to ensure the population’s religious conformity. Then there were the genuine social tensions because of the endemic warfare, inflation, economic changes, and social change.

This created a situation where there was a need to control the population, and witches were used to venting popular discontent and warn the poor not to become rebellious.

Women were the chief victims of the Witchcraft Craze, and this was due to social change where single women increased in numbers, which led to tensions, and these were released in widespread charge of witchcraft against unmarried females. Tens of thousands of supposed witches – mostly women – were executed.

Fear and Suspicion in Salem

There were the ordinary stresses of 17th-century life in the Massachusetts Bay Colony. A strong belief in the devil, factions among Salem Village families and rivalry with nearby Salem Town combined with a recent small pox epidemic and the threat of attack by warring tribes created a fertile ground for fear and suspicion.

In 1689, English rulers William and Mary started a war with France in the American colonies. Known as King William’s War to colonists, it ravaged regions of upstate New York, Nova Scotia and Quebec, sending refugees into the county of Essex and, specifically, Salem Village in the Massachusetts Bay Colony. (Salem Village is present-day Danvers, Massachusetts; colonial Salem Town became what’s now Salem.)

The displaced people created a strain on Salem’s resources. This aggravated the existing rivalry between families with ties to the wealth of the port of Salem and those who still depended on agriculture.

In addition to all this, the whole sea-coast was exposed to danger: ruthless pirates were continually prowling along the shores. Commerce was nearly extinguished, and great losses had been experienced by men in business. A recent expedition against Canada had exposed the colonies to the vengeance of France. (Upham)

The province was encumbered with oppressive taxes, and weighed down by a heavy debt. The whole amounted, no doubt, inclusive of the support of the ministry, to a weight of taxation, considering the greater value of money at that time, of which we have no experience, and can hardly form an adequate conception. The burden pressed directly upon the whole community.

In the midst of this general distress and local gloom and depression, the great and awful tragedy, whose incidents, scenes, and took place. (Upham)

Salem Witch Trails

Soon, prisons were filled with more than 150 men and women from towns surrounding Salem; their names had been “cried out” by tormented young girls as the cause of their pain. All would await trial for a crime punishable by death in 17th-century New England – the practice of witchcraft.

Controversy also brewed over Reverend Samuel Parris, who became Salem Village’s first ordained minister in 1689, and was disliked because of his rigid ways and greedy nature. The Puritan villagers believed all the quarreling was the work of the Devil.

In January of 1692, Reverend Parris’ daughter Elizabeth, age 9, and niece Abigail Williams, age 11, started having “fits.” They screamed, threw things, uttered peculiar sounds and contorted themselves into strange positions. Another girl, Ann Putnam, age 11, experienced similar episodes. (Hayton, Smithsonian)

William Griggs, the village doctor, was called in when they failed to improve. His diagnosis of bewitchment put into motion the forces that would ultimately result in arresting between 140 and 150 people for witchcraft and the hanging deaths of 19 men and women. In addition, one man was pressed to death; several others died in prison, and the lives of many were irrevocably changed.

Following the trials and executions, many involved publicly confessed error and guilt. On January 14, 1697, the General Court ordered a day of fasting and soul-searching for the tragedy of Salem. In 1702, the court declared the trials unlawful.

In 1711, the colony passed a bill restoring the rights and good names of those accused and granted 578 pounds 12 shillings (total) restitution to their heirs.

It was not until 1957 – more than 250 years later – that Massachusetts formally apologized for the events of 1692.

In August 1992, to mark the 300th anniversary of the trials, Nobel Laureate Elie Wiesel dedicated the Witch Trials Memorial in Salem. Also in Salem, the Peabody Essex Museum houses the original court documents, and the town’s most-visited attraction, the Salem Witch Museum, attests to the public’s enthrallment with the 1692 hysteria. (Hayton, Smithsonian Magazine)

“These people were victims of hysteria, and they paid deeply with their lives,” said Massachusetts State Representative Paul E. Tirone.

The history lesson, he said, is one that modern Americans should keep in mind, if they are tempted to eye their neighbors with suspicion.

“Sometimes when things like this happen we need to take a breath, and look at it,” Tirone said. ”We just can’t paint blame with a wide brush.” (NY Times)

Click the following link to a general summary about the Salem Witch Trials:

https://imagesofoldhawaii.com/wp-content/uploads/Salem-Witch-Trials.pdf

May 1, 2022 by Peter T Young 4 Comments

May Day

May 1 is a special day in many cultures. The Celts and Saxons and others in pre-Christian Europe celebrated the first planting and the beauty of spring.

These agrarian celebrations continued down through the centuries and remain today. In much of Europe, May 1 is also a labor holiday, honoring the labor workers. (Akaka)

The first of May, however, has a unique and very special significance to the people of Hawaiʻi. May Day is Lei Day in Hawaiʻi. (Akaka)

Lei making in Hawaiʻi begins with the arrival of the Polynesians. Polynesians, across the South Pacific, adorned their bodies with strings of flowers and vines.

When they arrived in Hawai`i, in addition to the useful plants they brought for food, medicine and building, they also brought plants with flowers used for decoration and adornment.

Lei throughout Polynesia were generally similar. Types included temporary fragrant lei such as maile and hala, as well as non-perishable lei like lei niho palaoa (whale or walrus bone), lei pupu (shell) and lei hulu manu (feather.)

“The leis of Old Hawaii were made of both semi-permanent materials – hair, bone, ivory, seeds, teeth, feathers, and shells; and the traditional flower and leaf leis – twined vines, seaweed and leaf stems, woven and twisted leaves, strung and bound flowers of every description.”

“Leis were symbols of love, of a spiritual meaning or connection, of healing, and of respect. There are many references to leis, or as the circle of a lei, being symbolic of the circle of a family, embracing, or love itself: “Like a living first-born child is love, A lei constantly desired and worn.” (Na Mele Welo, Songs of Our Heritage, (translated by Mary Kawena Pukui,) Gecko Farms)

Robert Elwes, an artist who visited the Hawaiian islands in 1849, wrote that Hawaiian women “delight in flowers, and wear wreaths on their heads in the most beautiful way.”

“A lei is a garland of flowers joined together in a manner which can be worn. There are many different styles of lei made of numerous types of flowers. The type of flower used determines the manner in which the lei is woven.” (Akaka)

Reportedly, Don Blanding, writing in his book ‘Hula Moons,’ explained the origins of Lei Day: “Along in the latter part of 1927 I had an idea; not that that gave me a headache, but it seemed such a good one that I had to tell some one about it, so I told the editors of the Honolulu Star-Bulletin, the paper on which I worked.”

“They agreed that it was a good idea and that we ought to present it to the public, which we proceeded to do. It took hold at once and resulted in something decidedly beautiful.”

“… The custom of weaving and wearing flower leis originated with the Hawaiians so long ago that they have no record of its beginning. … When tourists discovered Hawaii, they loved the charming gesture and they spread the word of it until the lei became known around the world.”

“… Hawai`i observed all of the mainland holidays as well as those of a number of the immigrant nationalities in the Islands. But there was no day that was peculiarly and completely Hawaii’s own; that is none that included all of the polyglot population there.”

“So, the bright idea that I presented was, “Why not have a Lei Day?” Let everyone wear a lei and give a lei. Let it be a day of general rejoicing over the fact that one lived in a Paradise. Let it be a day for remembering old friends, renewing neglected contacts, with the slogan “Aloha,” allowing that flexible word to mean friendliness on that day.”

In 1929, Governor Farrington signed a Lei Day proclamation urging the citizens of Hawaiʻi to “observe the day and honor the traditions of Hawaii-nei by wearing and displaying lei.”‘ (Akaka) Lei Day celebrations continue today, marking May 1st with lei-making competitions, concerts, and the giving and receiving of lei among friends and family.

Reportedly, the “tradition” of giving a kiss with a lei dates back to World War II, when a USO entertainer, seeking a kiss from a handsome officer, claimed it was a Hawaiian custom.

In 2001, Hawaiʻi Senator, Dan Akaka, during a May 1 address, said, “’May Day is Lei Day’ in Hawaiʻi. Lei Day is a nonpolitical and nonpartisan celebration.”

“Indeed, its sole purpose is to engage in random acts of kindness and sharing, and to celebrate the Aloha spirit, that intangible, but palpable, essence which is best exemplified by the hospitality and inclusiveness exhibited by the Native Hawaiians — Hawaii’s indigenous peoples — to all people of goodwill.”

The lei of the eight major Hawaiian Islands become the theme for Hawai‘i May Day pageants and a lei queen chosen with a princess representing each of the islands, wearing lei fashioned with the island’s flower and color.

Hawai‘i – Color: ‘Ula‘ula (red) – Flower: ‘Ōhi‘a Lehua
Maui – Color: ‘Ākala (pink) – Flower: Lokelani
Kaho‘olawe -Color: Hinahina (silvery gray) – Flower: Hinahina
Lāna‘i – Color: ‘Alani (orange) – Flower: Kauna‘oa
Molokai – Color: ‘Ōma‘oma‘o (green) -Flower: Kukui
O‘ahu – Color: Pala luhiehu (golden yellow) or melemele (yellow) Flower: ‘Ilima
Kauai – Color: Poni (purple) – Flower: Mokihana
Ni‘ihau – Color: Ke‘oke‘o (white) – Flower: Pūpū (shell)

May Day

Lei_Sellers-(HSA)-PP-33-8-023-1901

Lei_Sellers-(HSA)-PP-33-8-018-1901

Lei_Maker-(HSA)-PP-33-8-004

Lei-sellers-seated-along-a-sidewalk-HHS-6055.jpg

Lei sellers displaying lei and flowers on sidewalk-(HSA)-PP-33-8-021

Lei sellers at the waterfront, Honolulu Harbor-(HSA)-PP-33-9-002

Lei sellers at the waterfront, Honolulu Harbor-(HSA)-PP-33-8-005

Lei sellers at entrance to the Bank of Hawaii, King and Bishop Sts-(HSA)-PP-33-8-022

April 30, 2022 by Peter T Young Leave a Comment

Keaīwa Heiau

The name Keaīwa has been translated as mysterious or incomprehensible. Perhaps, this name refers to the fact that one could not explain the powers of the kahuna and the herbs used in healing.

“In this old society there was also a group of intelligentsia or experts. These were experts in all fields such as canoe-building, bird experts, fishing experts, etc. These experts were known as kahunas.”

“The top expert in the healing profession was known as the kahuna lapaau. He was the best-versed in herb knowledge and the most capable of alleviating suffering of people when they were sick. Recognized in the community as a man of parts, he was one of five chosen to be on the council of the top leader, the alii aimoku.”

“His training began in some instances at the time of his birth, when in some communities if certain things happened at the time of his birth, it was decided that the gods had decreed that this individual should become a kahuna lapaau.” (John Desha; Larsen)

Keaīwa Heiau is a medicinal or healing heiau (temple) known as a heiau ho‘ola. At this site, the kahuna (priest, expert) specializing in healing would diagnose and treat various illnesses and injuries.

“The healing heiau was sacred above all others, for it gave life from God. Health was important, for without health the ‘land is worthless.’”

“The Hawaiians say that the art of the kahuna lapaau died out because ‘the sharp-tempered’ were never taught the art. Only the good and kind could be given the knowledge. There is no cure for a ‘sharp temper.’”

“The Hawaiians, in asking Ku and Hina to bless the plants being taken for medicine, always prayed aloud so the person for whom the medicine was intended would not become suspicious.” (George Kahoiwai; Larsen)

“The stones of the heiau lay in rows. Formerly the walls had measured nine feet high, but now they were only three to four feet in height and five to seven feet in width. The rocks, covered with verdant rust of time, were each a weathered gem. The time of the building of this ancient temple had long since disappeared in the mist of forgotten years.”

“The tall trees – mango, kukui, ironwood, Norfolk Island pine – stood up out of a jungled mass of hau trees like a close-formation honor guard. The rectangular enclosure of the shrine measured 168 feet in length and 94 in width. Across one end, and again along the south wall, were stone platforms about one foot high and six feet wide.”

“On these platforms had once stood certain structures, perhaps a tower, perhaps grass huts. The whole inner floor had been paved with flat stones, now showing only here and there.” (Larsen)

The kahuna would also train haumana (students) in the practice of la‘au lapa‘au, medicinal healing using plants, fasting, and prayers. Women were not allowed in the heiau but could receive training outside the heiau.

An apprentice learned the art of diagnosis by practicing on pebbles which a kahuna laid out on a mat in the form of the human body. Pupils learned in this way how to feel out with their fingers the symptoms of the various illnesses. It might take 15 years for a student to become fully trained in the art of healing.

Many of the plants and herbs were collected from the neighboring forest while others were planted around the heiau.

The heiau was badly damaged during World War II when soldiers camping nearby took many stones from the heiau to build a road. The heiau was “rededicated” in 1951 and an effort was made to re-establish the historical setting with plantings of medicinal plants.

“This medicinal temple known as Keaiwa Heiau at the top of Aiea Heights is so ancient that the history of its early construction is not known. It is called Keaiwa after the medicinal god of early times. The outer walls of the heiau were broken down when the adjacent land was subdivided into houselots. The stones were used for road-building and housebuilding.”

“Also the grass house where the god was placed was cut down for road development. What remains of this heiau is the inner platform. At one time this platform was over nine feet high. Again during World War II, much stone was removed from the heiau and used in various military constructions at that time.” (George Kahuiwai; Larsen)

Much of this area was replanted by foresters in the late 1920s. The lemon eucalyptus trees give the air a light citrus fragrance. Stands of Norfolk Island pine trees mark the lower end of the trail.

It is unknown when this heiau was built but one source suggests that it was constructed in the 16th Century by Kakuhihewa, an ali’i (chief) of Oʻahu, and his kahuna Keaīwa.

The 4-foot high stacked rock wall encloses the sacred area that measures 100 by 160 feet. Within the enclosure was a halau (large thatched structure) built for the master kahuna to store the medicinal implements and train the students. Other features might include hale (small thatched structure) and a puholoholo (steam bath).

The heiau is at the top of ‘Aiea Heights Drive at the Keaīwa Heiau State Recreation Area and the ‘Aiea Loop Trail, a 4.8-mile trail that begins and ends in the park. This trail runs along the ridge on the west side of Halawa Valley and offers views from Pearl Harbor (Pu’uloa) and the Wai’anae Range to Honolulu and Diamond Head (Le’ahi). (State Parks)

The following was published by Clarice B. Taylor in the 1950s; she got her information from several reliable sources, including Mary Kawena Pukui and Anne Peleioholani Hall.

Taylor wrote this entry entitled “Keaiwa Heiau, the Medical School.” At the time the Keaiwa heiau at the top of Aiea Heights was discovered in 1951 to be the ruins of an ancient medical center, few Hawaiians knew of its ancient usage.

Eminent anthropologists acknowledged that they had never heard of such centers but were convinced when several Hawaiians independently told of them.

In telling of these centers, Mrs. Mary Kawena Pukui, associate in Hawaiian culture at the Bishop Museum, translated the name Ke-a-iwa as “Incomprehensible.”

The thought being that no one could explain the powers of the priests or the herbs used in healing.

She said Ke-a-iwa came from an obsolete word aiwa-iwa which means the mysterios or the incomprehensible.

Further confirmation of the use of Ke-a-iwa has lately been given to me by Paul Keliikoa, a Hawaiian livingin Aiea. Mr. Keliikoa has the story from his grandmother Kamoekai.

In her day Ke-a-iwa was interpreted as “a period of fasting and meditation” and the heiau was so named because novitiates in the art of healing spent long hours in fasting, praying and meditation.

Kamoekai also told her grandson that the very young were taken to Ke-a-iwa to be trained as kahuna lapaau. There they were taight the prayers needed to compound medicines and heal the sick. They cared for the great herb gardens which lay beyond the heiau walls.

After the novice learned his first steps in the art of the kahuna lapaau, he was sent out to other medicinal centers to learn the advanced art of diagnosis and other treatments.

Mr. Keliikoa’s interpretation of the name means a change in the pronounciation. Not Ke-a-iwa,but Ke-ai-wa. Ke-ai is the Hawaiian word for fasting. (Clarice B. Taylor, “Tales About Hawaii,” The Saturday Star-Bulletin, February 28, 1959) (KS) (Information is from State Parks, Larsen, Kamehameha Schools)