While the missionaries and the crew of the Thaddeus did not know it at the time, this marks the midway point of the voyage of the Thaddeus (in time).
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Kauikeaouli, Kamehameha III, stepped into the position of King at age 10 (in 1825,) upon the death of his brother Liholiho.
Boki, governor of the island of O‘ahu, built a Honolulu royal residence called ‘Haleuluhe’ (fern house) for the young King at ‘Pelekane’ (Britannia … i.e. Beretania) in the vicinity of the site of the present St. Andrew’s (Episcopal) Cathedral.
The Rev. Charles S. Stewart, who returned to Hawaii in 1829 as Chaplain of the US ship-of-war “Vincennes,” provides a good description of this palace. His October 15, 1829 description of Haleuluhe Palace is most complete:
“The king’s establishment, but lately erected, is quite in the outskirts of the town – having the open plain towards Punchbowl Hill immediately in the rear.
“On entering it (the main entrance of the palace grounds was closed by a large white gate,) we found ourselves in a spacious yard of some acres …”
“… enclosed on all sides by a well-constructed and high fence, and furnished with two other gates similar to that through which we had passed-one, on another street, in the direction of the residences of most of the chiefs in the neighborhood of the chapel and mission houses, and the other, inland towards the hill and valleys.”
“Everything within, appeared exceedingly neat. On the side of the square at which we entered and near the gate, there are three or four good sized houses, but not differing, externally, from most of the better kind of native dwellings. These, we were informed, are the dining and sleeping rooms, offices, etc., of the king and his household.
“At a considerable distance, on the opposite side, stands the palace – a fine lofty building of thatch, some hundred or more feet in length, fifty or sixty broad, and forty or more high …”
“… beautifully finished and ornamented at the corners, from the ground to the peak, and along the ridge of the roof, with a rich edging of fern leaves (uluhe fern: Dicranopteris linearis, also known as false staghorn fern]”.
“It is enclosed by a handsome and substantial palisade fence, with two gates-one large, in front, and a smaller at the side and a pebbled area within.”
“All the timbers in sight, the numerous posts, rafters, and centre pillars, are of a fine substantial size, and of a dark hard wood, hewn with the nicest regularity. The lashing of sinnit [sennit], made of the fibres of the cocoanut bleached white, are put on with such neatness, and wrought into so beautiful a pattern, at close and regular intervals …”
“… as to give to the posts and rafters the appearance of being divided into natural sections by them; and to produce, by the whiteness and nice workmanship of the braid, in contrast with the colors of the wood, an effect striking and highly ornamental.”
“But that, which most attracted my admiration in the building, is an improvement – a device of native ingenuity – of which I was told, we then saw the first specimen, and which gives to the interior a finish, as beautiful as appropriate, to such an edifice.”
“It is a lining between the timbers and the thatch, screening entirely from sight, the grass of which the external covers is composed; and, which always gives an air of rudeness, and a barnyard look, even to the handsomest and best finished of their former establishments.”
“The manufacture is from a small, round mountain vine, of a rich chestnut color (some say the stem of the uluhe fern) – tied horizontally, stem upon stem, as closely as possible, in the manner, and probably in imitation, of the painted window blinds of split bamboo, brought from the East Indies, once much in fashion and still occasionally seen in the United States.”
“The whole of the inside, from the floor to the peak of the roof – a height of at least forty feet – is covered with this, seemingly in one piece; imparting by the beauty of its color and entire effect, an air of richness to the room, not dissimilar to that of the tapestry, and arras hangings of more polished audience chambers.”
“The floor also is a novelty, and an experiment here: consisting – in place of the ground strewn with rushes or grass, as a foundation for the mats, as was formerly the case – of a pavement of stone and mortar, spread with a cement of lime, having all the smoothness and hardness of marble.”
“Upon this, beautifully variegated mats of Tauai (island of Kauai) were spread – forming a carpet as delightful, and appropriate to the climate, as could have been selected.”
“Large windows on either side, and the folding doors of glass at each end, are hung with draperies of crimson damask; besides which, and the mats on the floors, the furniture consists of handsome pier tables, and large mirrors; of a line of glass chandeliers suspended through the centre … and of portraits in oil of the late king and queen, taken in London, placed at the upper end, in carved frames richly gilt.”
“In the middle of the room, about sixty feet in front, or two thirds the length of the apartment, the young monarch was seated, in an armchair, spread with a splendid cloak of yellow feathers.”
“His dress was the Windsor uniform, of the first rank, with epaulettes of gold – the present of George IV – and an undress of white, with silk stockings and pumps.”
“On a sofa, immediately on his right, were Ka‘ahumanu, the regent, and the two ex-queens, Kīna’u – at present the wife of General Kekūanaō‘a and Kekauruohe (Kekauluohi).“ (Information here is from ‘Palace and Forts of the Hawaiian Kingdom.’)
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John Papa ʻĪʻī, one of the leading citizens of the Hawaiian kingdom during the nineteenth century, was born at Waipi‘o, Oahu, on August 3, 1800.
At the age of ten John was brought to Honolulu and became an attendant of Kamehameha I and later became a companion and personal attendant to Liholiho (later King Kamehameha II.)
Upon the arrival of the missionaries in Hawai‘i in 1820, John ʻĪʻī was among the first Hawaiians to study reading and writing with the missionaries, studying under the Reverend Hiram Bingham.
As time passed, John ʻĪʻī divided his time between the ruling Kamehamehas and the missionaries, particularly Reverend Bingham. John soon became an assistant to Bingham and a teacher at the latter’s school.
Ultimately, John ʻĪʻī served Kamehameha I, II, III and IV. He also was selected to be kahu of the students (effectively a vice principal) at the Chiefs’ Children’s School in 1840 (effectively serving the next generations of the Kamehameha dynasty.)
By 1841, John ʻĪʻī was general superintendent of O‘ahu schools and was an influential member of the court of Kamehameha III.
In 1842, he was appointed by the king to be a member of the new Treasury Board. This Board was empowered to set up a system of regular and systematic account keeping.
In 1845, as a member of the Privy Council, he was appointed with four other men to the Board of Land Commissioners.
In 1852, as a member of the House of Nobles, he was selected to represent that body in drafting the Constitution of 1852.
John ʻĪʻī’s service in the House of Nobles was from 1841 to 1854 and from 1858 to 1868. He served as a member of the House of Representatives during the session of 1855.
He lived in an old fashioned cottage where the Judiciary building now stands. His home was named “Mililani,” which means exalted or lifted heavenward.
In addition to his duties in the two legislative houses of the kingdom and his service on various governmental commissions, John ʻĪʻī served as a Superior Court judge, as well as on the Supreme Court.
His lifetime spanned many years of the Kamehameha Dynasty, beginning with the autocratic rule of Kamehameha I, extending through the transition period of rule by king and chiefs and continuing into the rule by constitutional monarchy.
He was raised under the kapu system and his life ended with him in service of the Christian ministry.
Mary A. Richards in her “Chiefs’ Childrens’ School” says, “Through the perspective of a century, John ʻĪʻī stands as one of the most remarkable Hawaiians of his time.”
The Reverend Richard Armstrong had this to say about him, “John ʻĪʻī, a man of high intelligence, sterling integrity and great moral worth.”
At nearly seventy years of age, after a life devoted to the furtherance and development of Christianity in Hawai‘i and the development of a democratic form of government, John ʻĪʻī died in May 1870.
With rare insight into the workings of the monarchy as well as the common people, ʻĪʻī did just that, contributing regularly to the Hawaiian language publication Ka Nupepa Ku‘oko‘a from 1866 until his death in 1870.
The articles – first-hand accounts of life under the Kamehameha dynasty and detailed descriptions and observations on cultural practices, events, social interactions and other topics – were collected and translated by Mary Kawena Pukui and Dorothy Barrere in the 1959 publication “Fragments of Hawaiian History,” a standard resource for historians and students. (I have a copy and often refer to this book for information.)
Here’s a link to a YouTube video of a Mission Houses Oʻahu Cemetery Theatre portrayal of John Papa I’i (1800-1870) (portrayed by William Hao:)
January 11, 1820 – no entry. (Thaddeus Journal)
Jan. 11th. What can I say to my sisters, this morning? I can tell them, could the eye glance across the great waters and catch the little bark, ascending and descending the mountainous waves, which contains their dear sister, their hands would be involuntarily extended for her relief, and their cry would be save her! The sea runs very high, while the wind roars through the naked riggings as you may have heard it, in a November’s day, through the leafless trees of a majestic forest. The dashing of the waves on deck, the frequent fall of something below, the violent motion of the vessel, going up and then down, would seem to conspire to terrify and distress; yet I feel my mind calm as if by a winter’s fire in my own happy land. Is it not of the mercy of GOD? I feel it is. But, 0, the poor returns I make! We are approaching Cape Horn. What terrific scenes await us there, we know not. Sufficient for us, our Pilot is divinely wise, divinely good. Sabbath was a peaceful day. me angry ocean, these many days enraged, seemed to regard its sacred hours. I think it was a day of more than usual enjoyment in my own mind. Brother T— preached from these words, “Other sheep have I which are not, etc.” We have no appearance of a revival at Sea. How does the Holy Spirit dispense his favors as he will, but, 0, to stand in a waiting posture! (Sybil Bingham)
Jan. 11. – We are now experiencing another gale equal in violence to the one on the 7th. Surely there is a meaning in all this. I fear we are not prepared for the work of evangelizing the heathen. Stay thine hand O God we beseech thee: say unto the elements it is enough. (Samuel Whitney Journal)
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In the centuries prior to 1778, seven large and densely-populated Royal Centers were located along the shoreline between Kailua and Hōnaunau on the Island of Hawai‘i.
The compounds were areas selected by the ali‘i for their residences; ali‘i often moved between several residences throughout the year. The Royal Centers were selected for their abundance of resources and recreation opportunities, with good surfing and canoe-landing sites being favored.
Chiefly residences are known to have changed over time and an ali‘i would expand or modify a residential complex to meet his or her needs and desires.
Traditional histories record the lands at Hōlualoa as a chiefly residence and Royal Center.
Three major occupation sequences have been identified based on the association with various ali’i: AD 1300 (Keolonāhihi), AD 1600 (Keakamahana and Keākealaniwahine) and AD 1780 (Kamehameha I) – it appears very likely that the Hōlualoa Royal Center grew and changed over time.
Hōlualoa offered a wealth of agricultural products from the Kona Field system, offshore marine resources and the surf site off Kamoa Point in Hōlualoa Bay.
The Hōlualoa Royal Center was split into two archaeological complexes, Kamoa Point/Keolonāhihi Complex and Keākealaniwahine Residential Complex.
The Hōlualoa Royal Center contained a total of several heiau structures that were constructed and dedicated for a range of religious functions that are representative of Hawaiian cultural traditions and practices.
The functions of these heiau include surfing (Hale ‘A‘ama), warrior training (Kanekaheilani Heiau), medicine and healing (Hualani Heiau), fertility (Mo‘ipe Heiau) and preparation of ali‘i for burial (Burial Heiau and Haleokekupa).
Oral traditions suggest that the Hōlualoa Royal Center was constructed as early as A.D. 1300 by the Chiefess Keolonāhihi and her husband, Aka.
Keolonāhihi was either the daughter or niece of Pā‘ao. Pā‘ao brought the Kū religion, along with a highly stratified social system, to Hawai‘i from Tahiti, circa AD 1300.
These sites included the women’s features (Keolonāhihi Heiau, Hale Pe‘a and Palama), the sports heiau (Kanekaheilani) and the grandstand at Kamoa Point to view the surfing and canoeing events in Hōlualoa Bay.
Keākealaniwahine’s Residence, the 16-acre mauka parcel with its 28 recorded archaeological sites – this complex contains many religious sites, including three heiau.
Much of the site’s history relates to the occupation of the Royal Center by Chiefess Keakamahana and her daughter, Chiefess Keākealaniwahine, in the 17th Century. These two women were the highest-ranking Ali‘i of their dynastic line and generation – traditional histories suggest they expanded the compound mauka.
The residence of Keakamahana and Keākealaniwahine is believed to be the large walled enclosure on the mauka side of Ali‘i Drive.
Later, Kamehameha lived with his mother Kekuiapoiwa II and his guardians, Keaka and Luluka, at Pu‘u in Hōlualoa during the rule of Kalani‘ōpu’u.
At Hōlualoa, Kamehameha learned to excel in board and canoe surfing (circa 1760s to early 1770s.) “Lyman’s” at Hōlualoa Bay remains a popular surf spot, today.
Later, Kalani‘ōpu’u took Kamehameha to Ka‘u and there is no evidence that Kamehameha maintained a residence at Hōlualoa during his reign.
Kamehameha used the Keolonāhihi complex for religious purposes; after his rise to power, he stored his war god, Kūkaʻilimoku, at Hale O Kaili in the Hōlualoa Royal Center.
While I was at DLNR, we submitted nomination (and received) designation of the Hōlualoa Historic District and expanded the site through the purchase of an adjoining property.
In addition, we were involved in discussions that ultimately led to the BLNR approval of a Curator Agreement for the Keolonāhihi Complex with the Betty Kanuha Foundation.
The Hōlualoa Royal Center was one of the important Points of Interest in the Royal Footsteps Along the Kona Coast Scenic Byway Corridor Management Plan that we prepared.
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