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August 1, 2015 by Peter T Young 3 Comments

Kahahawai

At the time of Captain Cook’s arrival (1778-1779), 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,) Molokaʻi, Lānaʻi and Kahoʻolawe, ruled by Kahekili; (3) Oʻahu, under the rule of Kahahana; and (4) Kauaʻi and Niʻihau, Kamakahelei was ruler.

Kahekili was son of Kekaulike. Kekaulike descended from Pi‘ilani, founder of Maui’s last ruling dynasty. King Kekaulike and his children built an empire that enjoyed levels of power and prestige greater than any other royal family up until that point.

The kings of Maui consolidated their strength, built up their armies and created a nation strong enough to threaten at times even the might of the powerful kings of Hawai‘i.

Kahahana was high-born and royally-connected. While still a child, Kahahana was sent to Maui to grow up into young manhood in close contact with one of the most noted courts among the different island kings – the court of his relative, Kahekili.

Then, a transition of Oʻahu leadership was contemplated; it was decided that Kahahana was the most available of all who could be accepted for their future ruler; this was the second king to be elected to succeed to the throne of Oʻahu, the first being Māʻilikūkahi who was his ancestor.

All seemed OK … for a while.

When war broke out between Kalaniʻōpuʻu of Hawaiʻi Island and Kahekili in 1779, Kahahana had come to the aid of Kahekili.

After the return of Kalaniʻōpuʻu to Hawaiʻi in January, 1779, Kahahana went over to Molokai to consecrate the heiau called Kupukapuakea at Wailau, and to build or repair the large taro patch at Kainalu known as Paikahawai.

Here he was joined by Kahekili, who was cordially welcomed and royally entertained. On seeing the fruitfulness and prosperity of the Molokai lands, Kahekili longed to possess some of them, and bluntly asked Kahahana to give him the land of Hālawa.

Kahahana promptly acceded to the request, not being moved by the same considerations regarding the Molokai lands as those of Oʻahu.

“At that time, Kahekili was plotting for the downfall of Kahahana and the seizure of Oʻahu and Molokai, and the queen of Kauai was disposed to assist him in these enterprises.” (Kalākaua)

In a meeting between Kahahana and Kahekili, Kahekili deceived Kahahana by having him believe his High-priest Kaʻōpulupulu had offered the government and throne of Oʻahu to him (Kahekili), but that out of affection for his nephew he had refused; and, he intimated strongly that Kaʻōpulupulu was a traitor to Kahahana.

Kahahana believed the falsehoods and it subsequently caused friction between Kahahana and Kaʻōpulupulu and the Oʻahu King turned a deaf ear to his kahuna’s advice and by the later part of 1782 or beginning of 1783, he arranged to have Kaʻōpulupulu killed.

With his main obstacle removed, Kahekili prepared for an invasion against Oʻahu and Kahahana. He called on Kahahawai, his special friend, strategist and war chief.

However, Kahekili did not have enough war canoes and through Keʻeaumoku, who had married his sister, he asked for Kamehameha’s support for canoes. Kamehameha refused.

Because of this refusal, Kahekili asked Keawemauhili of Hilo; he consented, Kahekili should send some canoe-making experts and warriors to guard them at their work. He sent Kahahawai and about 1,200-men.

A battle took place between Kamehameha and Keawemauhili forces – Kahahawai helped Keawemauhili. The blows to Keawemauhili’s forces began to show, and victory began to lean toward Kamehameha’s forces. In victory, Kamehameha rested in Laupāhoehoe.

While Kamehameha was staying at Laupāhoehoe, Kahekili sent some warriors from Maui to get Kahahawai – he wanted Kahahawai to return and assist him in making war with Kahahana on Oʻahu.

When Kahahawai was ready to return, Keawemauhili presented some war canoes to Kahekili. Keōua also gave some large war canoes, as some of his people had sailed in the great canoes from Kaʻū.

As Kahahawai was leaving, he stopped at Laupāhoehoe to meet with Kamehameha. Kamehameha said to Kahahawai: “I have no death for this aliʻi. Return to Maui, and perhaps there we shall meet again and see each other, and sharpen each other’s spears with our strength.” (Desha)

Kamehameha let them return to Maui in peace.

Then, on behalf of Kahekili, Kahahawai with a number of warriors went to make war on Oʻahu.

Niuhelewai Stream was the location for a famous battle between Kahahawai and Kahahana. In this battle many of Kahahana’s warriors were defeated and slaughtered. “The waters of the stream were turned back, the stream dammed by the corpses of the men.”

After the battle of Niuhelewai, the chiefs and the men retreated and encamped on the mountains of Kaʻala. They were well supplied with war implements and other things necessary for the destruction of their enemies.

A decisive battle in the war between Kahekili and Kahahana took place near Kolekole Pass. With only a little more than 40-men, Kahahawai contrived a means of destroying them.

“Kahahawai told (his warriors) to prepare torches. When these were ready they went one evening to the top of a hill which was near to the rendezvous of the enemies where they lighted their torches.” (Fornander)

“After the torches were lit they moved away to a cliff called Kolekole and hid themselves there, leaving their torches burning at the former place until they died out. The enemies thought that Kahahawai and his men had gone off to sleep. They therefore made a raid …”

“But Kahahawai and his men arose and destroyed all the people who were asleep on the hills and the mountains of Kaʻala. Thus the enemies were annihilated, none escaping.” (Fornander)

Therefore, the conquest of Oʻahu by Kahekili was complete through the bravery and great ingenuity of Kahahawai in devising means for the destruction of the enemy.

Oʻahu remained under Kahekili’s control until the reign of Kalanikūpule, Kahekili’s son – when Oʻahu was conquered by Kamehameha in 1795.

The image shows Kahahawai by Brook Kapukuniahi Parker. (Lots of information here from Fornander and Dibble.)

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July 31, 2015 by Peter T Young 7 Comments

It’s About Nationality, Not Race

Today, we celebrate Ka La Hoʻihoʻi Ea, Sovereignty Restoration Day; it relates back to 1843 when Lord George Paulet, purportedly representing the British Crown, overstepped his bounds, landed sailors and marines, seized the government buildings in Honolulu and forced King Kamehameha III to cede the Hawaiian kingdom to Great Britain.

Queen Victoria, on learning the injustice done, immediately sent Rear Admiral Richard Darton Thomas to the islands to restore sovereignty to its rightful rulers. After five-months of occupation, on July 31, 1843, the Hawaiian flag was raised and sovereignty restored.

The ceremony was held in an area known as Kulaokahuʻa (The Plains;) the site of the ceremony was turned into a park, it was later called Thomas Square.

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.

The Hawaiian nation was overthrown … not the Hawaiian race (it was a constitutional monarchy, not race-limited.)

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.

In the ongoing nation-building exercise, lately there was Kau Inoa (registration of Native Hawaiians in Hawaiʻi and abroad who will be a part of the new Hawaiian nation and receive benefits provided by the new government,) later Kanaʻiolowalu (registration on an Official Roll and joining together to rebuild a Hawaiian nation,) and now Na‘i Aupuni (who are guiding an election, convention and ratification process where Hawaiians who wish to participate can be heard.)

Kanaʻiolowalu limits participation to “lineal descendant[s] of the people who lived and exercised sovereignty in the Hawaiian islands prior to 1778”; a goal of the registration is “self-recognition of our unrelinquished sovereignty”. The latter and latest, suggests an ʻAha (“convention … gathering of elected delegates”) that may conduct a ratification vote.

Likewise, the Native Hawaiian Government Reorganization Act (Akaka Bill,) and groups like Ka Lāhui Hawaiʻi, Nation of Hawaiʻi, Ka Pakaukau, Poka Laenui, Hawaiian Kingdom, Hawaiian Kingdom Government and the rest seem to seek to restore or reclaim on behalf of kanaka maoli.

However, all Hawaiian citizens lost their nation in 1893 … Hawaiian citizens with their varying ethnicities, not just 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?

Nationality derives from what nation you are from. It’s your citizenship. Another term for nationality is your political status. Race is not nationality. It’s not a political status. Race is your ethnicity. (Keanu Sai; noted in AlohaQuest)

Hawai‘i was built up of many racial ethnic extractions or heritage, but they all came under one nationality, called a Hawaiian citizen or subject. (Keanu Sai)

A Hawaiian citizen or subject is someone that has the political status of being a Hawaiian national. And it’s not limited to the native race or the aboriginal blood. (Keanu Sai)

If annexation did not happen, today descendants of Hawaiʻi-born or foreign-born naturalized Hawaiian citizens (with no proof of later naturalization to another nation) are still Hawaiian subjects, as their predecessors were in the Kingdom era. (Keanu Sai)

‘Nationality’ means the legal bond between a person and a State and does not indicate the person’s ethnic origin. Everyone has the right to a nationality. (European Convention on Nationality)

At one time, jus sanguinis (right of blood) was the sole means of determining nationality in Asia and Europe (where it is still widespread in Central and Eastern Europe.) An individual belonged to a family, a tribe or a people, not to a territory. It was a basic tenet of Roman law.

Jus soli (right of the soil,) also known as birthright citizenship, is a right by which nationality or citizenship can be recognized to any individual born in the territory of the related state.

At times, exceptions limit citizenship, typically when a child was born to a parent in the diplomatic or consular service of another state, on a mission to the state in question or a child born to enemy forces engaged in hostile occupation of the country’s territory.

One of the earliest laws in Hawaiʻi dealt with citizenship; it was part of King Kamehameha III’s Statute Laws 1845-1846. The Chapter for that law was titled: “Of Subjects and Foreigners” and the specific Article was labeled “Aliens, Denizens and Natives.”

Section III of that law noted: All persons born within the jurisdiction of this kingdom, whether of alien foreigners, of naturalized or of native parents, and all persons born abroad of a parent native of this kingdom, and afterwards coming to reside in this, shall be deemed to owe native allegiance to His Majesty. All such persons shall be amenable to the laws of this kingdom as native subjects.

All persons born abroad of foreign parents, shall, unless duly naturalized, as in this article prescribed, be deemed aliens, and treated as such, pursuant to the laws. (Ka Huli Ao Digital Archives – Punawaiola-org)

Hawaiʻi followed the Anglo-American common law rule of “jus soli;” those born in the country and subject to its jurisdiction are citizens. Subsequent interpretation of the laws and practices affirmed who were Hawaiian citizens and what rights and obligations they possessed.

In 1850, HW Whitney, born in Hawaiʻi of foreign parents, asked the Minister of the Interior, John Young II, about his status. The question was referred to Asher B Bates, legal adviser to the Government, who replied that, “not only the Hawaiian Statutes but the Law of Nations, grant to an individual born under the Sovereignty of this Kingdom, an inalienable right, to all of the rights and privileges of a subject.” (Hanifin)

In 1856, the Kingdom’s Supreme Court decided Naone v. Thurston, recognizing that persons born in Hawaiʻi of foreign parents were Hawaiian subjects.

On January 21, 1868, the Minister of the Interior for the Hawaiian Kingdom, Ferdinand Hutchison, stated the criteria for Hawaiian nationality:

“In the judgment of His Majesty’s Government, no one acquires citizenship in this Kingdom unless he is born here, or born abroad of Hawaiian parents (either native or naturalized,) during their temporary absence from the kingdom, or unless having been the subject of another power, he becomes a subject of this kingdom by taking the oath of allegiance.”

Subsequent laws through the Republic, Territory and State provide that “All persons born or naturalized in the Hawaiian Islands, and subject to the jurisdiction of the Republic, are citizens thereof.”

A lot of non-kanaka maoli were born in the Islands or became naturalized citizens, or are descendants of such. By laws and practice, they, too, are Hawaiian citizens … history and the laws related to Hawaiian citizen status are clear and unambiguous.

In 1893, all Hawaiian citizens lost their nation … Hawaiian citizens with varying ethnicities. As noted by Keanu Sai, “Hawai‘i was a country of laws and nationality and not necessarily a specific race.”

If there are to be discussions and decisions leading to restoration, reparation, sovereignty, independence, etc that affect all Hawaiian citizens, whatever their ethnicity, all should be included in that process.

Again, why aren’t all Hawaiian citizens included in these discussions and decisions, today?

I am sure these others will be heard from at some time – it would be better that they are included, sooner than later.

The image shows the Hawaiian Kingdom flag, ‘Ka Hae Hawaii’ as observed by Louis Choris in 1816. It flew over the Islands from 1816-1843.

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Hawaiian Flag – 1816-1845

July 30, 2015 by Peter T Young 1 Comment

Drinking Smoke

Nicotiana tabacum was unknown in Europe when Christopher Columbus crossed the Atlantic. There he saw both men and women who ‘drank’ (or inhaled) the smoke of rolls of burning leaves. The use of tobacco spread quickly through Europe. (Le Couteur)

“For a long time, there was simply no name for what you did with tobacco. Only in the course of the seventeenth century did ‘smoking’ become a commonly used term. Up to that time it was compared with drinking – one spoke of ‘drinking smoke,’ (‘fog drinking’) and ‘drinking tobacco.’” (Stern)

In the Islands, tobacco cultivation dates at least to 1809, when Archibald Campbell observed ‘smoking tobacco is another luxury of which the natives are very fond.’ Don Francisco de Paula Marin planted tobacco on January 11, 1813.

Six years later, the use of tobacco was widespread. Chiefs, as well as their servants would pass a single pipe from one person to another. (Schmitt)

The island of Kauai is credited with the enterprise of first systematic attempts in tobacco growing (as it was in sugar, coffee and other agricultural effort), which was in 1851, possibly earlier.

Hanalei was the first tested locality, in which venture Messrs. Wundenburg, Bucholz and Gruben were the pioneers, followed very soon after by JR Opitz at Waimea.

“(T)obacco raised on these islands is said by the Mexicans and Californians to be of excellent quality. It certainly possesses a flavor superior to that of two-thirds of the cigars imported into our market. It will grow, I think, almost anywhere on these islands.” (Judge Robertson; Thrum)

However, they soon learned that “growing tobacco at Hanalei, on the island of Kauai, has proved a failure, and Messrs. Bucholz and Gruben who were engaged in the same business have removed to Waimea, and joined Mr Opitz.”

“It has been found that tobacco cannot be grown to any profit at Hanalei, owing to the great humidity of the soil, and luxuriant vegetation, which keeps the ground filled with destructive insects.” (Lee; The Polynesian, July 17, 1852)

“Wundenburg speaks of the growth of tobacco in the following terms. ‘I have been examining where tobacco will grow best, and have found that it is most advantageously cultivated in those very plaices, which are unfit for the growth of nearly every other thing.” (Lee; The Polynesian, July 17, 1852)

“I believe all the leeward sides of the islands contain many tracts of land exclusively fitted for its cultivation, but the windward sides never will furnish good places for the growth of tobacco, except on a few small spots in barren ravines, well sheltered from the high winds.”

“Where the tobacco grows the finest, as near Waimea on this island, only one good crop can be raised in a year.” (Wundenburg; Lee, The Polynesian, July 17, 1852)

The good news held true in the leeward side of the Island of Hawaiʻi. “The promising outlook attending the cultivation of tobacco on the island of Hawaiʻi must be very gratifying to the promoters and shareholders in the established plantations”.

“(T)he crops and returns therefrom this past year already exceeding the estimate set forth in launching the new enterprise, so as to warrant the extension of the planting area and curing barns for the scientific care and treatment of the leaf.”

“A shipment each of several tons leaf tobacco from the Kona and the Hawaii Tobacco Co’s this year, is reported to have met ready sale in New York at very satisfactory figures; the leaf being of excellent quality and well cured received favorable notice of eastern buyers.” (Thrum)

The Islands grew “four different kinds of tobacco in our field, and as some of them are much better than others”. (Royal Hawaiian Agricultural Society, 1854)

First, native tobacco – when tobacco was first introduced into these islands, there were two kinds cultivated by the natives, one with a large round leaf, and the other with a smaller and more pointed one.

Second, there were some plants from seeds introduced from Havana by Robert C Wyllie. Both in appearance and flavor, the tobacco bears a strong resemblance to the broad-leafed native kind, and none but one well acquainted with tobacco, could distinguish them.

Third, there were a few plants from seed sent us by William L Lee, procured by him from the NYSA Society. It has a very small, round and fine leaf, and a superior tobacco.

Fourth, seed sent by John Montgomery; the plant is so different from any other we have seen, that it was suppose it was from Manila. (Royal Hawaiian Agricultural Society, 1854)

Later, “Cooperative experiments with tobacco have been conducted on the island of Hawaii with the object of producing a type of tobacco that is especially adapted to Hawaiian conditions.” (USDA; Pacific Commercial Advertiser, December 19. 1904)

By November, 1908, there are three de facto tobacco growers in Hawaii, the Kona Tobacco Company, operating in Kona and Hāmākua, on the island of Hawaii, one farmer in south Kona, and one farmer in Hāmākua.

“Hawaiʻi’s competitors in the tobacco industry are Cuba, Sumatra, and possibly the Philippines, tropical countries only. … The superior burning qualities of the Hawaiian-grown Cuban leaf will sell it in any market, and four years out of five Cuban leaf will not burn. The maintenance of the present duties on tobacco are necessary if a tobacco industry is to be built up in Hawaiʻi.” (Tariff Hearings, House of Representatives, 1908-1909)

Things were looking up for the Kona crop … “A small quantity of the Kona leaf was sent to the Coat recently to be made up into cigars. These have just arrived and demonstrate beyond a doubt that the wrapper tobacco as grown in the Kona district has no superior not even shade grown Connecticut or the finest imported Sumatra.” (Hawaiian Gazette, July 25, 1911)

“The source of commercial tobacco is a large, sticky-hairy annual herb to about 6 feet high, 3 native of tropical America. Since about 1812 it has been growing in Hawaii, where from 1908 to 1929 it was tried out on a large scale in Kona, Hawaiʻi, as a possible industry.” (In Gardens of Hawaii; Melrose)

A disastrous fire broke out in late 1912, completely destroying numerous company buildings and two years’ worth of tobacco stored in them. The company never recovered. With the advent of World War I then the Great Depression, tobacco slowly withered away in Kona. (Melrose)

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Sorting the Leaf-HawaiianGazette-07-25-1911

Packing the Havana Style-HawaiianGazette-07-25-1911

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July 29, 2015 by Peter T Young 2 Comments

Tracks

Until the mid-1800s, Hawaiʻi overland travel was predominantly by foot and followed traditional trails. To get around people walked, or rode horses or used personal carts/buggies.

It wasn’t until 1868, that horse-drawn carts became the first public transit service in the Hawaiian Islands, operated by the Pioneer Omnibus Line.

In 1888, the animal-powered tramcar service of Hawaiian Tramways ran track from downtown to Waikīkī. In 1900, the Tramway was taken over by the Honolulu Rapid Transit & Land Co (HRT.)

That year, an electric trolley (tram line) was put into operation in Honolulu, and then in 1902, a tram line was built to connect Waikīkī and downtown Honolulu. The electric trolley replaced the horse/mule-driven tram cars.

“In those days – there were only four automobiles on Oahu in 1901 – you lived downtown because you worked downtown, you couldn’t live in Kaimuki or in Manoa.” (star-bulletin) The tram helped changed that.

HRT initially operated electrically powered streetcars on tracks through Honolulu streets. Power came from overhead wires. Its “land” component included investments into the construction and operation of the Honolulu Aquarium (now the Waikīkī Aquarium), a popular attraction at the end of the Waikiki streetcar line.

The rolling stock consisted of ten 10-bench cars; fifteen 8-bench cars; two closed cars; eight convertible cars and ten trailers. (Electrical Review 1902)

For the line work, wooden poles thirty feet long were used and placed about 100-feet apart. The necessary span wires are so placed to allow the trolley wire, which was 4/0 copper wire, about twenty-feet above the track. (Electrical Review)

“The company operates on twenty miles of trackage, which is continually being extended to anticipate the demands of traffic. The overhead trolley system is in vogue, with power supplied from a modern generating plant operated by oil fuel. The entire equipment conforms to the latest offered by modern invention, providing for safety, durability and comfort.” (Overland Monthly, 1909)

“The company’s service extends to Waikiki beach, the famous and popular resort of the Hawaiian and tourist, and where the aquarium, the property of the company, is one of the great objects of attraction. Kapiʻolani Park, the Bishop Museum, the Kahauki Military Post, the Royal Mausoleum, Oʻahu College and the Mānoa and Nuʻuanu valleys are reached by the lines of this company.” (Overland Monthly, 1909)

The streetcars were replaced completely by buses (first gasoline and later diesel buses.) Bus service was inaugurated by HRT in 1915, initially using locally built bodies and later buses from the Mainland (acquired in 1928.)

Trolley buses operated on a number of HRT routes from January 1938 to the spring of 1958. Electric street cars, first used by HRT on August 31, 1901, were withdrawn early in the morning of July 1, 1941. (Schmitt)

In 1885, Dillingham embarked on a land development project west of Honolulu and, like his continental counterparts, realized that this venture would not succeed without improved transportation to the area. He also figured that a railroad needed to carry freight, as well, in order to be profitable.

In 1888, the legislature gave Dillingham an exclusive franchise “for construction and operation on the Island of O‘ahu a steam railroad … for the carriage of passengers and freight.” He started O`ahu Railway & Land Co (OR&L.)

Ultimately OR&L sublet land, partnered on several sugar operations and/or hauled cane from ʻEwa Plantation Company, Honolulu Sugar Company in ‘Aiea, O‘ahu Sugar in Waipahu, Waiʻanae Sugar Company, Waialua Agriculture Company and Kahuku Plantation Company, as well as pineapples for Dole.

Likewise, OR&L hauled various stages in the pineapple harvesting/production, including the canning components, fresh pineapple to the cannery, ending up hauling the cased products to the docks.

By 1895 the rail line reached Waiʻanae. It then rounded Kaʻena Point to Mokuleʻia, eventually extending to Kahuku. Another line was constructed through central O‘ahu to Wahiawa.

OR&L’s passenger travel was an add-on opportunity that not only included train rides, they also operated a bus system. However, the hauling for the agricultural ventures was the most lucrative.

On August 5, 1899, as part of the O‘ahu Railway & Land Company (OR&L) rail system, the Hale‘iwa Hotel (“house of the ‘iwa”, or frigate bird) was completed.

Guests were conveyed from the railway terminal over the Anahulu stream to fourteen luxurious suites, each had a bath with hot-and-cold running water.

They even included a “Kodak Camera Train” (associated with the Hula Show) for Sunday trips to Haleʻiwa for picture-taking. During the war years, they served the military.

In 1899, Pacific Heights, just above Honolulu, on the south ridge of Nuʻuanu Valley was laid out and marketed. They built the Pacific Heights Electric Railway to support the housing development.

In town, in addition to service to the core Honolulu communities, HRT expanded to serve other opportunities. In the fall of 1901, a line was also sent up into central Mānoa.

The new Mānoa trolley opened the valley to development and rushed it into the expansive new century. In particular, it would help to sell a very new hilltop subdivision, “College Hills,” and also expand an unplanned little “village” along the only other road, East Mānoa. (Bouslog)

The Waikīkī Aquarium opened on March 19, 1904; it is the third oldest aquarium in the United States. Its adjacent neighbor on Waikīkī Beach is the Natatorium War Memorial. It was originally known as Honolulu Aquarium, it was renamed the Waikīkī Aquarium following its reconstruction in 1955

It was also a practical objective of using the Aquarium as a means of enticing passengers to ride to the end of the new trolley line in Kapiʻolani Park, where the Aquarium was located. (The trolley terminus was across Kalākaua Avenue from the Aquarium, near the current tennis courts.)

Many in the community hoped that the Honolulu Aquarium would help develop a flagging tourism industry with the Aquarium serving as a “point of interest.”

The City and County of Honolulu is in the process of building a $5.2-billion elevated rapid-transit line that will cover approximately 20 miles from East Kapolei to Ala Moana Center with 21-stations. (It now faces a budget shortfall of up to $900 million.)

The planned route passes through ʻEwa, Waipahu, Pearl City, ʻAiea, Kalihi, downtown Honolulu and Kakaʻako. The proposed route is scheduled for completion by 2019. Future plans call for eventually extending the line to the University of Hawaiʻi-Mānoa and Waikīkī. The Honolulu Rail system will use steel-wheel technology.

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Horse-drawn trolley on Beretania St., Honolulu-PP-38-5-008-1890

Waikiki_Aquarium-1921 (UH)

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Park your auto safely at home use the street car service.

Spring of 1901, the new carbarn of the HRT&L Company-(JLB Press)

OR&L Train thunders past Mokuleia Field, Oahu,-(hawaii-gov-hawaiiaviation)-c1942-1943-400

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OR&L Railway Depot

OR&L Railroad 1891

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July 28, 2015 by Peter T Young Leave a Comment

John Davis Paris

John Davis Paris was born to George and Mary (Hudson) Paris, September 22, 1809 near Staunton, Virginia, the eldest of six sons. His father was a farmer of Scotch-Irish extraction, originally from France; his mother’s parents came from Wales and the north of England.

“My father was very industrious, working hard early and late. His farm was on the main valley road leading to Lexington; he owned about ninety acres which he improved and to which he added in after years. On it he erected a saw mill and a flour mill and did an enormous business for one man.”

“He and my mother were members of Hebron church, strict Presbyterians, and known by all as consistent Christians. My father’s house was a home for ministers and missionaries, and under its hospitable roof all good men ever found a hearty welcome.”

“From a little boy I had a secret desire to he a minister of the gospel, partly I think because my parents always spoke in the highest terms of those who preached the gospel.” (Paris; The Friend, April 1, 1926)

At the age of nineteen, his father gave him permission to go to school. He carted firewood and lumber on Saturdays to pay tuition and extras.

In 1835, he distributed bibles and religious books for the American Bible Society. “Traveling once in North Carolina, I came to a hotel about sun set. … I was requested to offer prayers … In the morning I was again requested to lead the family worship, which I was glad to do.”

“Then calling for my horse which had been well fed and groomed, I was about to pay my bill, when the Landlord very courteously said, ‘No, I never charge ministers of the gospel. … we have all enjoyed family worship with you…’ I protested that I was not a minister, but he declared that I was equal to one”. (Paris; The Friend, April 1, 1926)

Paris entered Bangor Theological Seminary in 1836, graduating in 1839 with Rev Daniel Dole and was ordained the same year.

That year, he offered to serve as a missionary in Africa. He was accepted by the American Board of Commissioners for Foreign Missions, but, after consultation, was appointed to the Indian Mission in Oregon Territory.

He was married to Miss Mary Grant of New York City, on October 25, 1840, and sailed from Boston November 14 in the company of Dole, Bond and Rice. They arrived in the Islands on May 21, 1841.

“News had just been received at the Island of the unsettled and hostile state of the Indians which afterwards terminated in the tragical and terrible massacre of Dr. Whitman ma! (Ma, the Hawaiian collective, means ‘with all his family or associates.’)”

“Mr. William Rice and his wife, together with ourselves, who had been destined for the Oregon Mission, were advised to remain at the Islands where there was urgent need.” (Paris; The Friend, April 1, 1926)

Paris was first stationed in Kaʻū. It was a remote district, difficult of access. He was the first resident missionary there.

“In these years of 1843 and 44, while our own dwelling was in building and not yet finished, we undertook the great work of building a stone House of Worship at Waiohinu. This first Christian temple was built entirely by the natives … “

“Since that time I have builded and consecrated nine houses of worship and crowned them with sweet-toned bells, ordered from the United States and paid for by the people”. (Paris; The Friend, May 1, 1926)

Mrs Paris died on February 18, 1847; Paris returned with two daughters to the U.S. On September 7, 1851, Paris married Miss Mary Carpenter of New York City; they returned to the Islands in 1852 and he was stationed at Kaʻawaloa.

One notable incident is worth mentioning – “For several years past, one (Joseph Ioela) Kaʻona … imbibed the idea that he was a prophet sent by God to warn this people of the end of the world. For the three years he has been preaching this millerite doctrine on Hawaiʻi, and has made numerous converts.” (PCA, October 24, 1868)

“By the mid-1860s, Kaʻona claimed to have had divine communications with Elijah, Gabriel, and Jehovah, from whom he’d received divine instructions and prophetic.” (Maly) Followers called him ‘The Prophet;’ his followers were referred to as Kaʻonaites.)

“These fanatics believe that the end of the world is at hand, and they must be ready. They therefore clothe themselves in white robes, ready to ascend, watch at night, but sleep during the day, decline to cultivate anything except beans, corn, or the most common food.” (PCA, October 24, 1868)

“For a time, all went on smoothly enough, until Kaʻona began to introduce some slight innovations in the form of worship, which were opposed by Mr. Paris and minority of the congregation and the church became split into two factions. … The feud continued to increase …” (Hawaiian Gazette, November 18, 1868)”

Eventually a riot broke out and Sheriff Neville and another were both brutally killed. The event has been referred to as Kaʻona’s Rebellion, Kaʻona Insurrection and Kaʻona Uprising. Kaʻona eventually surrendered; David Kalākaua and Albert Francis Judd had been appointed Kaʻona’s defense attorneys.

Here’s a summary on Kaʻona and the rebellion: http://wp.me/p5GnMi-8e

Until 1870, Paris had the general supervision of the mission work on Western Hawaiʻi. That year he moved to Honolulu where he lived for some time in the old mission house. He started a Theological Seminary there.

He later returned to Kona. The last eleven years of his life were spent in the upper Kaʻawaloa. The house was built on the foundations of Kapiʻolani’s home.

Davis died at his home at Kaʻawaloa at 9:30 am, July 28, 1892, after an illness of seven days. “He took a severe cold, which settled on his lungs. His strength failed rapidly, and he was unable to take nourishment to keep.” (The Friend, September 5, 1892)

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