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Wind, Wings and Waves
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by Peter T Young Leave a Comment
by Peter T Young Leave a Comment
Ralph Solecki theorizes that the Neanderthals intentionally buried their dead, as evidenced by having flowers at the burial location in the Shanidar Cave in Kurdistan.
It was at the ‘Shanidar IV’ site, the famous ‘flower burial’, so-called because clumps of pollen grains from adjacent sediments were interpreted as evidence for the intentional placement of flowers with the corpse.
“Analysis of soil samples from the Shanidar IV burial in the Shanidar cave, revealed the same pollens throughout the sequence, with variations in frequency. However, samples 313 and 314 contained, in addition, several pollen clusters of as many as 100 pollen grains, evidence that complete flowers were introduced into the burial cave.” (Science Magazine)
Solecki “has argued that ‘Neither birds, nor animals could have carried flowers in such a manner in the first place, and the second, they could not have deposited them with a burial’.” (This theory is questioned by some – Sommer believes the flowers were brought by rodents.)
“Leroi-Gourhan interprets the pollen evidence as indicating that between May and July, in a year more than 50,000 years ago, the body of Shanidar IV was laid on a bed of woody branches {Ephedra) and flowers. (Sommer, Cambridge Archaeological Journal)
In modern times, flowers originally served a very practical purpose in funerals. They were used for odor control as the body decomposed.
Back before embalming became an integral part of the funeral process and before refrigerated storage was common in funeral homes, bodies decomposed naturally very quickly. Funeral home directors used flowers draped around the casket – which is still traditional today – to mask the smell, which could be quite noxious.
Reportedly, one of the most famous examples of this was the funeral of President Andrew Jackson in 1874. He was not embalmed; so by the day of his funeral, his corpse was in terrible shape. Funeral Director Lazarus C Shepard closed his casket and piled fragrant flowers around and on top of it to mask the odor long enough for the funeral to be completed.
As embalming and other preservation techniques improved, the need for flowers to serve a practical purpose in the funeral process disappeared. However, flowers were seen as an visible expression of sympathy, care, respect and love for the deceased and the deceased’s family. (JacobsFuneralHomes)
One such ‘Funeral Flower’ was the carnation. The original birthplace of the carnation is on the coast of the Mediterranean. The popularity of the flower goes back many centuries; the Romans were already making wreathes and fresh eau de toilette out of carnations. (Flower Council)
Later, Americans began to like the carnation … “So when (a florist) finds it necessary to his business to introduce a new ‘fashionable flower’ he takes care that it shall be very expensive and that his customers shall believe it to be very rare.”
“Such a flower is the carnation. It first leaped into prominence as a ‘florists’ flower’ nearly thirty years ago and its vogue at the time was greater even than that of the chrysanthemum in its best days.”
“One day everybody was wearing a rosebud, ten or Bon Selene, (the carnation craze succeeded the ‘Boston bud’ craze); the next day everybody was wearing a carnation.”
“And with a great many people it has remained in favor ever since. This is not only because of its beauty of form and color and its spicy fragrance. The carnation seems to have been especially designed by nature for a boutonniere.”
“It sets closely and neatly to the coat lapel, it keeps fresh and unfaded for a long time, it requires no pinning in place, and it never breaks from its stem”. (Democrat and Chronicle, New York, December 4, 1894)
The carnation can be regularly seen in religious paintings, as a symbol of the Virgin Mary and as a symbol for the suffering of Christ. The Latin name for the carnation is Dianthus, derived from Dios (God) and anthos (flower) – divine flower. (Flower Council)
According to legend, the carnation flower appeared after the Crucifixion of Christ. When mother Mary wept at the death of her son, her tears fell to the earth. Carnations sprang forth from each spot where Mary’s tears stained the earth. This legend lends credence to the theory that the carnation earned its name from incarnation. (FlowerMeaning)
On the continent, the start of the 1900s was also an era of huge funeral flower displays. These were designs such as wreaths, pillows, crosses, lyres, Holy Bibles, armchairs, broken columns, broken wheels, gates … The influenza epidemic during World War I stimulated the demand for flowers, and greenhouse construction increased after the conflict.
American Protestant missionary wives are credited with bringing the first carnations to the Islands in the mid-1800s. The first variety was a white, scented flower and it soon became the favorite for lei makers. Red carnations were introduced later. (Bird) In 1900, gardens in Pauoa supplied lei sellers at the piers with carnations and other lei flowers.
The carnation, one of the most important commercial field-grown floricultural crops in the Islands, has been under cultivation for many about a century. It initially was grown primarily for the lei trade; however, later, interest in cut-flower production increased considerably due to the introduction of Mainland commercial varieties.
The main production areas for lei carnations shifted from Waialae to Maunalani Heights. These regions are suitable for lei flower production, but not for cut-flower production due to the relatively warm night temperatures. The cut-flower varieties are known to require cool night temperatures for optimum growth and production.
Carnations “used to cover portions of Maunalani Heights”. (Star Bulletin) There is even a Carnation Place up the hill, there.
The ‘Pink’ is one of these varieties; it has been under continuous cultivation since around 1900. It produces throughout the year relatively small but highly fragrant flowers on short stems.
The major emphasis in the past has been on the production of carnations for lei flowers, and qualities demanded of cut flowers were generally ignored. Consequently, the types grown had small flowers, short stems, and bushy growths. (CTAHR)
Carnations were also cultivated in the Koko Crater area on O‘ahu especially to meet the demands of the fast growing tourist industry.
Japanese and Korean farmers leased small parcels of land along Lunalilo Home Road and soon their ‘carnation plantations’ were familiar sights, likewise in Kaimuki and Palolo.
The white carnation lei is usually given to women and the red to the men: white being femininely pure and withdrawn – red representing masculine boldness, strength and power. (Ka Lei, Marie McDonald) Depending on the style and flower size, 50 to 100 flowers may be used.
Back in the 1950s-1970s, the fat, fragrant carnation lei was popular. Friends bestowed thick carnation lei at the airport gate, politicians regularly wore them and nightclub entertainers typically had a carnation lei.
by Peter T Young Leave a Comment
John Dickinson, a Philadelphia lawyer and wealthy landowner, wrote twelve “Letters from a Farmer in Pennsylvania: to the Inhabitants of the British Colonies” began to appear in the Pennsylvania Chronicle and Universal Advertiser on December 2, 1767, under the simple pseudonym ‘a Farmer.’
Using constitutional argument laced with political economy, Dickinson sought to persuade everyone who read his words, on either side of the Atlantic, of both the economic folly and the unconstitutionality of ignoring the rights of Englishmen living in the American Colonies.
The letters first appeared in the newspapers over a period of ten weeks in late 1767 and early 1768.
Letter One (December 2, 1767) introduced the small, fictional farmer, with a few servants and a small amount of investments, and then launched into an attack on the threat to the New York legislature, warning the other colonies that without unity of resistance to such efforts, all may fall separately.
Letter Two (December 7, 1767) took to task the Revenue Act as unconstitutional. “The Farmer” went on to argue for free trade and the end of taxes on goods that the colonies are not allowed to manufacture and must import from the homeland.
Letter Three (December 14, 1767) appealed strongly for a peaceful and dignified settlement of arguments between colonies and Crown, and displayed Dickinson’s respect for order which marked all of his opinion in years to come.
Letter Four (December 21, 1767) discussed taxes and the right to representation before any taxes – internal or external – were to be levied.
Letter Five (December 28, 1767) asked why there was this sudden departure from the traditional since taxes were now being passed for the sole task of raising revenue from the colonies. “The Farmer” blamed those who had proposed them for alienating the affections of the Kings’ subjects.
Letter Six (January 4, 1768) remarked upon the ways that “all artful rulers” extend their power unconstitutionally and warned the colonies to be ever vigilant of what future actions from the Parliament might mean.
Letter Seven (January 11, 1768) reiterated that although taxes may be small and the burden tolerable in business terms, the precedent is the fatal danger that makes the colonists, in effect, slaves.
Letter Eight (January 18, 1768) reinforced the unconstitutionality of taxation without representation, especially concerning the way that the government spends the money raised, quite possibly in ways not helpful, or even dangerous, to those who pay them.
Letter Nine (January 25, 1768) lectured fellow colonists on the vital need for local representation and firmly established assemblies.
Letter Ten (February 1, 1768) was another warning, this time against the dangers of the current hostile atmosphere in the British Parliament and the logical progression of tyranny (citing Ireland), after precedent has been set and allowed to stand.
Letter Eleven (February 8, 1768) again dealt with precedent, and said that new unconstitutional designs of government must be recognized and halted immediately, before they become entrenched.
Letter Twelve (February 15, 1768) wound up the series with the common sense argument that all colonies and legislatures must be united in opposition to all attempts to install unconstitutional precedent, even though all interests may not be individually served.
Click the link to view the letters and/or hear an audio reading of each: https://tinyurl.com/u3n8uyp9
The letters were quickly published in pamphlet form, reprinted in almost all colonial newspapers, and read widely across the colonies and in Britain.
There is little doubt that the flood of petitions and calls for boycotts on imported goods up and down the colonies owed much to these letters. Perhaps most importantly, the concept of unity started to take root.
Dickinson himself blamed the New England colonies for escalating affairs to undignified violence and held the fleeting opinion later that Boston had brought its troubles on itself.
Nevertheless, the eventual result was the calling of the Continental Congress and the unity of purpose that John Dickinson had advocated, though certainly not in the directions that he had argued in his letters and would continue to argue at the Congress. (John Osborne, Dickinson University)
Click the following link to a general summary about Letters from a Farmer in Pennsylvania:
No, it’s not a typo (I don’t mean black Aces and Eights, Wild Bill Hickock’s “dead man’s hand”;) this relates to Noah Webster, Henry ʻŌpūkahaʻia, and Hawaiian grammar and spelling.
How in the world are these in common? … Let’s look.
Noah Webster (1758-1843) was the man of words in early 19th-century America. He compiled a dictionary which became the standard for American English; he also compiled The American Spelling Book, which was the basic textbook for young readers in early 19th-century America.
ʻŌpūkahaʻia, in 1809, boarded a sailing ship anchored in Kealakekua Bay and sailed to the continent. ʻŌpūkahaʻia latched upon the Christian religion, converted to Christianity in 1815 and studied at the Foreign Mission School in Cornwall, Connecticut (founded in 1817) – he wanted to become a missionary and teach the Christian faith to people back home in Hawaiʻi.
A story of his life was written (“Memoirs of Henry Obookiah” (the spelling of his name prior to establishment of the formal Hawaiian alphabet, based on its sound.)) This book was put together by Edwin Dwight (after ʻŌpūkahaʻia died.) It was an edited collection of ʻŌpūkahaʻia’s letters and journals/diaries.
This book inspired the New England missionaries to volunteer to carry his message to the Sandwich Islands.
On October 23, 1819, the pioneer Company of missionaries from the northeast United States, set sail on the Thaddeus for the Sandwich Islands (now known as Hawai‘i) – they first landed at Kailua-Kona on April 4, 1820. (Unfortunately, ʻŌpūkahaʻia died suddenly (of typhus fever on February 17, 1818) and never made it back to Hawaiʻi.)
OK, so what about the 3s and 8s – and Hawaiian grammar and spelling?
It turns out that a manuscript was found among Queen Emma’s private papers (titled, “A Short Elementary Grammar of the Owhihe Language;”) a note written on the manuscript said, “Believed to be Obookiah’s grammar”.
Some believe this manuscript is the first grammar book on the Hawaiian language. However, when reading the document, many of the words are not recognizable. Here’s a sampling of a few of the words: 3-o-le; k3-n3-k3; l8-n3 and; 8-8-k8.
No these aren’t typos, either. … Let’s look a little closer.
In his journal, ʻŌpūkahaʻia first mentions grammar in his account of the summer of 1813: “A part of the time [I] was trying to translate a few verses of the Scriptures into my own language, and in making a kind of spelling-book, taking the English alphabet and giving different names and different sounds. I spent time in making a kind of spelling-book, dictionary, grammar.” (Schutz)
So, where does Noah Webster fit into this picture?
As initially noted, Webster’s works were the standard for American English. References to his “Spelling” book appear in the accounts by folks at the New England mission school.
As you know, English letters have different sounds for the same letter. For instance, the letter “a” has a different sound when used in words like: late, hall and father.
Noah Webster devised a method to help differentiate between the sounds and assigned numbers to various letter sounds – and used these in his Speller. (Webster did not substitute the numbers corresponding to a letter’s sound into words in his spelling or dictionary book; it was used as an explanation of the difference in the sounds of letters.)
The following is a chart for some of the letters related to the numbers assigned, depending on the sound they represent.
Long Vowels in English (Webster)
..1……..2…….3………4……….5…….6………7……….8
..a……..a…….a………e……….i……..o………o……….u
late, ask, hall, here, sight, note, move, truth
Using ʻŌpūkahaʻia’s odd-looking words mentioned above, we can decipher what they represent by substituting the code and pronounce the words accordingly (for the “3,” substitute with “a”(that sounds like “hall”) and replace the “8” with “u,” (that sounds like “truth”) – so, 3-o-le transforms to ʻaʻole (no;) k3-n3-k3 transforms to kanaka (man;); l8-n3 transforms to luna (upper) and 8-8-k8 transforms to ʻuʻuku (small.)
It seems Henry ʻŌpūkahaʻia used Webster’s Speller in his writings and substituted the numbers assigned to the various sounds and incorporated them into the words of his grammar book (essentially putting the corresponding number into the spelling of the word.)
“Once we know how the vowel letters and numbers were used, ʻŌpūkahaʻia’s short grammar becomes more than just a curiosity; it is a serious work that is probably the first example of the Hawaiian language recorded in a systematic way. Its alphabet is a good deal more consistent than those used by any of the explorers who attempted to record Hawaiian words.” (Schutz)
“It might be said that the first formal writing system for the Hawaiian language, meaning alphabet, spelling rules and grammar, was created in Connecticut by a Hawaiian named Henry ʻŌpūkahaʻia. He began work as early as 1814 and left much unfinished at his death in 1818.” (Rumford)
“His work served as the basis for the foreign language materials prepared by American and Hawaiian students at the Foreign Mission School in Cornwall, Connecticut, in the months prior to the departure of the first company of missionaries to Hawai’i in October 1819.” (Rumford)
It is believed ʻŌpūkahaʻia classmates (and future missionaries,) Samuel Ruggles and James Ely, after ʻŌpūkahaʻia’s death, went over his papers and began to prepare material on the Hawaiian language to be taken to Hawaiʻi and used in missionary work (the work was written by Ruggles and assembled into a book – by Herman Daggett, principal of the Foreign Mission School – and credit for the work goes to ʻŌpūkahaʻia.)
Lots of information here from Rumford (Hawaiian Historical Society) and Schutz (Honolulu and The Voices of Eden: A History of Hawaiian Language Studies.)
I encourage you to review the images in the folder; I had the opportunity to review and photograph the several pages of ʻŌpūkahaʻia’s grammar book.
by Peter T Young Leave a Comment
Geologic evidence suggests that the modern caldera of Kīlauea formed shortly before 1500 AD. Repeated small collapses may have affected parts of the caldera floor, possibly as late as 1790. For over 300-400 years, the caldera was below the water table.
Kilauea can be an explosive volcano; several phreatic eruptions have occurred in the past 1,200 years. (Phreatic eruptions, also called phreatic explosions, occur when magma heats ground or surface water.)
The extreme temperature of the magma (from 932 to 2,138 °F) causes near-instantaneous evaporation to steam, resulting in an explosion of steam, water, ash and rock – the 1980 eruption of Mount St. Helens was a phreatic eruption.
The 1924 eruption at Halemaʻumaʻu documents and illustrates the explosive nature of Kilauea. However, the 1924 explosions were small by geologic standards and by the standards of some past Kilauea explosions.
The hazards of larger explosions, such as those that took place multiple times between about AD 1500 and 1790, are far worse than those associated with the 1924 series. (USGS)
There were explosions in 1790, the most lethal known eruption of any volcano in the present United States. The 1790 explosions, however, simply culminated (or at least occurred near the end of) a 300-year period of frequent explosions, some quite powerful. (USGS)
Keonehelelei is the name given by Hawaiians to the explosive eruption of Kilauea in 1790. It is probably so named “the falling sands” because the eruption involved an explosion of hot gas, ash and sand that rained down across the Kaʻu Desert. The character of the eruption was likely distinct enough to warrant a special name. (Moniz-Nakamura)
At the time, Kaʻū Chief Keōuakūʻahuʻula (Keōua) was the only remaining rival of Kamehameha the Great for control of the Island of Hawaiʻi; Keōua ruled half of Hāmākua and all of Puna and Kaʻū Districts. They were passing through the Kilauea area at the time of the eruption. The 1790 explosion led to the death of one-third of the warrior party of Keōua. (Moniz-Nakamura)
Camped in Hilo, Keōua learned of an invasion of his home district of Kaʻū by warriors of Kamehameha. To reach Kaʻū from Hilo, Keōua had a choice of two routes one was the usually traveled coastal route, at sea level, but it was longer, hot, shadeless and without potable water for long distances. (NPS)
The other route was shorter, but passed over the summit and through the lee of Kilauea volcano, an area sacred to, and the home of, the Hawaiian volcano goddess Pele. Keōua chose the volcano route, perhaps because it was shorter and quicker, with water available frequently. (NPS)
In 1919, Ruy Finch, a geologist at the Hawaiian Volcano Observatory discovered human footprints fossilized in the Kaʻū desert ash. Soon, this area of the desert became known as “Footprints.”
Barefoot walkers left thousands of footprints in wet volcanic ash within a few miles southwest of Kīlauea’s summit.
Many historians and Hawaiians believe the footprints were made by Keōua and his warriors. Keōua was known to be in the area at the time, and previous thought suggested this part of the desert did not have pre-contact use, so it was narrowed down to them.
Scientists later investigated – one approach was to look deeper at the evidence.
Forensic studies indicate that the length of a human foot is about 15% of an individual’s height. A man’s foot may be slightly more that 15%, a woman’s slightly less, but it is possible to estimate the height to a couple of inches. (USGS)
They measured 405-footprints to determine how tall the walkers were. The average calculated height is only 4-feet 11-inches, and few footprints were made by people 5-feet 9-inches or more tall. Early Europeans described Hawaiian warriors as tall; one missionary estimated an average height of 5-feet 10-inches. Many now believe that most of the footprints were made by women and children, not by men, much less warriors. (USGS)
Meanwhile, Keōua’s party was camped on the upwind side of Kīlauea’s summit – perhaps on Steaming Flat – waiting for Pele’s anger to subside. They saw the sky clear after the ash eruption and began walking southwestward between today’s Volcano Observatory and Nāmakanipaio. (USGS)
Suddenly, the most powerful part of the eruption began, developing a high column and sending surges at hurricane velocities across the path of the doomed group. Later, survivors and rescuers made no footprints in the once wet ash, which had dried. (USGS)
Then, archaeologists looked for other evidence to help identify who the footprints may have belonged to. Contrary to general thought that the area was not used by the Hawaiians, archaeological investigations discovered structures, trails and historic artifacts in the area. (Moniz-Nakamura)
Most of the features were along the edge of the Keʻāmoku lava flow. Several of the trails converge south of the flow, suggesting a major transportation network. The structures are likely temporary, used as people were traversing through the desert on their way to/from Kaʻū and Hilo. (Moniz-Nakamura)
The sheer number of temporary shelters along the Keʻāmoku flow, as well as the trail systems and quarry sites, strongly suggest that this area was frequently used by Hawaiians travelling to and through the area – before and after the 1790 eruption. (Moniz-Nakamura)
If the footprints aren’t Keōua’s warriors, then how did one-third of his warriors die?
Several suggestions have been made: suffocation due to ash; lava, stones, ash and other volcanic material; or strong winds produced by the eruption, asphyxiation and burning killed them. (Moniz-Nakamura)
A more recent suggestion is that a “hot base surge, composed primarily of superheated steam … (traveling at) hurricane velocity” was the cause of death. The wind velocity prevented the people from running away; they probably huddled together, then “hot gases seared their lungs.” (Moniz-Nakamura)
Some now suggest that, if these observations and ideas are correct, the footprints were made in 1790, but not by members of Keōua’s group. (USGS)
A reconstruction of events suggests that wet ash, containing small pellets, fell early in the eruption, blown southwestward into areas where family groups, mainly women and children, were chipping glass from old pāhoehoe. They probably sought shelter while the ash was falling. Once the air cleared, they slogged across the muddy ash, leaving footprints in the 1-inch thick deposit. (USGS)
On August 1, 1916, President Woodrow Wilson signed the country’s 13th national park into existence – Hawaiʻi National Park. At first, the park consisted of only the summits of Kilauea and Mauna Loa on Hawaiʻi and Haleakalā on Maui.
Eventually, Kilauea Caldera was added to the park, followed by the forests of Mauna Loa, the Kaʻū Desert, the rain forest of Olaʻa and the Kalapana archaeological area of the Puna/Kaʻū Historic District.
In 1961, Hawaiʻi National Park’s units were separated and re-designated as Haleakalā National Park and Hawaii Volcanoes National Park.) (Lots of good information here is from USGS, NPS and Jade Moniz-Nakamura.)