Peter T Young

December 2, 2023 by Peter T Young Leave a Comment

Rotten Row

In Rotten Row the poor ships lie –
Pathetic hulks ‘gainst the brazen sky

Drowzing life through on a lazy tide,
At anchor the vanquished vessels ride.

The surf on the reef vents a hideous sneer
At her ocean’s victims resting there

Never again to plough the seas,
Nor flaunt their flags in the bellying breeze.

The good ships come and’ the good ships go
With ne’er a salute for Rotten Row.

But the green weed loves their unkempt sides,
And the sea-worn hither and thither glides.

At night when the moon breaks through the clouds,
It chases ghosts from the feeble shrouds,

Of men who down to great seas did go
With the broken tenants of Rotten Row.
(HM Ayres; Hawaiian Star, Sep 9, 1909)

“Most harbours scattered over the seven seas have a last haven for ships which have passed from the sphere of usefulness. This haven, in the parlance of the sea is called Rotten Row.” (University of Wellington, NZ)

In Honolulu, “Hulks in rotten row are trembling for their bones, the winds whistling through their ancient forms in fierce glee. A few hats lost in the harbor, a few changes in position of wreckage on the reef, is all that the wind can do at present to be held responsible for in the vicinity of the harbor.” (Evening Bulletin, March 1, 1902)

Formerly known as Naval Row “as it was once proudly known”, located Ewa side and near Sumner’s islet across the harbor from the town, “not all of the vessels in rotten row are wrecks, there are some of them in good ripe old age.” (Evening Bulletin, July 19, 1907)

“That portion of the bay that was once known as “rotten row” and which was cleared of all the old hulks some time ago, is again taking on the aspect of former days. The accumulation is growing and being added to every little while.”

“Captain Miller’s yacht, the Lady, is in the neighborhood of 30 years old. The bark Melanchton is nothing but a hulk, and for over 40 summers she breasted the waves. The Mokolu is next in line. Her usefulness is nearly over. The Kaena, the Hover and the James Makee lay in the line with the old Kaimaloa acting as rear guard for the rotten row.” (Evening Bulletin, July 19, 1907)

“At the request of Lieutenant Slattery the army engineering officer who has charge of surveying the harbor for the improvements by the United States government, the various vessels which have been moored In Rotten Row, were taken elsewhere by their owners.”

“The removal of the craft was only temporary as they occupied considerable space that had to be surveyed. Permission has been granted to the owners to take their craft back to the Row.”

“The hulks which are resting on the bottom in Rotten Row will have to be removed before the work of Improving the harbor is undertaken by the United States government.”

“Lieutenant Slattery says he will notify the owners to remove them and In case of failure to do so, the government will remove the hulks and sell the material for whatever price It will bring to pay the expenses of removal.” (Hawaiian Star, June 26, 1905)

December 1, 2023 by Peter T Young Leave a Comment

Oʻahu ‘Wai’ Ahupuaʻa

Kamapuaʻa had several life forms, including that of a human being and that of a hog. His home was at Kaliuwaʻa, in Kaluanui, Koʻolauloa. ʻOlopana was the king of Oʻahu at this time. (Fornander)

The Hawaiian deity Kamapuaʻa, is a part of the Lono god-force, and possessed many body forms (kinolau), representing both human and various facets of nature. He was born in pig-form to Hina (mother) and Kahiki‘ula (father) at Kaluanui in the Koʻolauloa District of O‘ahu. (Maly)

ʻOlopana, an Oʻahu Chief (and younger brother of Kahikiʻula,) was an adversary of Kamapuaʻa. It was Kamapuaʻa’s custom to go and steal the chickens from ʻOlopana’s lands at Kapaka, at Punaluu, and at Kahana

In one night all the chickens in these different places would be taken. On one of these expeditions, just before daylight while on his way home he met Kawauhelemoa, a supernatural being who had the form of a chicken, who enticed him on until he was discovered by the guards of Olopana.

When ʻOlopana heard that it was Kamapuaʻa that was robbing the hen roosts he sent word to all the people from Kahana to Kaluanui to go after Kamapuaʻa and bring him on their backs to his presence. The people who were sent on this mission numbered about eight hundred.

When they came to Kamapuaʻa, they took him and bound him with ropes, then placed him on a pole and carried him. At Kaluanui, Kamapuaʻa heard about ʻOlopana’s preparations for battle, so he made plans to escape before ʻOlopana and his men arrived.

Kaliuwaʻa is a very high cliff, impossible to climb up or down since there is no trail. The cliff is about two thirds of a mile high. Against this cliff Kamapuaʻa leaned forward and stretched his body to the top to provide a way for his parents, his older brothers, his grandmother, and their servants to escape with all their possessions.

When ʻOlopana and his men arrived at Kaluanui, Kamapuaʻa wasn’t there. ʻOlopana then searched for him , finally ending up in Waiʻanae where ʻOlopana and his men settled.

However, he still couldn’t capture Kamapuaʻa because he didn’t have a kahuna (priest) to direct his efforts. Lonoawohi (aka Lonoawohi) was ʻOlopana’s kahuna when ʻOlopana became king of O’ahu; however, Lonoawohi had been removed from office, bound with ropes, imprisoned, and sentenced to death for a transgression against the chief.

To replace Lonoawohi, ʻOlopana summoned the kahuna Malae from Kauai. Malae told ʻOlopana, to overcome his opponent, he should all the pigs, ʻawa, chickens, fish, men, and bananas you can; take these and lay them before Kamapuaʻa as offerings. These offerings will enfeeble him, and his strength will be gone.”

ʻOlopana carried out Malae’s instructions and laid the offerings before Kamapuaʻa – Kamapuaʻa became weak and feeble. The men then seized Kamapuaʻa and dragged him to Pahoa in Waiʻanae, where Lonoawohi was bound and fastened to a post. ʻOlopana intended to sacrifice him with Kamapuaʻa.

Lonoawohi knew that if Kamapuaʻa was killed, he, too, would be killed, so he directed his sons to go and speak to the men: “You two, go to the men and tell them, ‘E! The king said not to cut the pig open. Take him as he is to the sacrificial altar. It will take several days to reach ‘ʻOlopana’s place; if you kill the pig now, he will surely decay, and the king’s sacrifice will be spoiled.”

“The pig must not be dragged on the ground, either, for his skin will get bruised and damaged. The pig must be carried on poles. When you get tired, put the hog on the ground and rest.”

The men carefully carried Kamapuaʻa to ʻOlopana’s place and put him in the heiau.

That night Lonoawohi slept at the post to which he was tied, his sons with him, while the guards kept watch around the house; and Kamapuaʻa slept in the heiau, also under guard.

Late that night Lonoawohi prayed, and at the close of his prayer, the ropes which held him fell from his body and he rose and walked out of the house, where he found the guards all asleep. When he arrived at the place where Kamapuaʻa was being held, he found the guards asleep.

Lonoawohi then placed his hand at the nostrils of Kamapuaʻa and discovered he was still alive and breathing. Lonoawohi said: “Alive! I thought you might be dead, but I see that you’re not. These bones will live!”

After a while he again said to Kamapuaʻa: “E! The wai lands of Oʻahu are mine.”

The meaning of the request was this: Lonoawohi wanted all the lands containing the word “wai,” such as, Waiʻanae, Waialua and so on.

Lonoawohi knew, through his great powers, that ʻOlopana would be killed, and that Kamapuaʻa would conquer and possess the island of Oʻahu. This was the reason he made this request.

After this exchange between Lonoawohi and Kamapuaʻa, the kahuna returned to his place and sat down. For the rest of the night, he prayed to his god because at dawn he was to be placed on the sacrificial altar with Kamapuaʻa.

In the morning ʻOlopana and the priest Malae began the ceremonies performed before a human sacrifice was offered. The two went and climbed onto the terrace (ʻanuʻu) of the sacrificial stand (lele) and prayed; before the prayer ended, Kamapuaʻa rose above them and opened his eyes.

When Malae and ʻOlopana saw Kamapuaʻa standing above them, they froze with fear and awe. Kamapuaʻa prayed and invoked his many bodies and all his gods. At the close of the prayer the heiau was surrounded by the gods and pigs. Kamapuaʻa then called out to the priest Lonoawohi .

Then, Lonoawohi appeared and raised a kapa banner to mark off an area of kapu; those who entered this area would be saved from death. After this, the slaughter began and the only one who survived Kamapuaʻa’s wrath was Makaliʻi. This was how Kamapuaʻa killed ʻOlopana and conquered Oʻahu. (KCC)

When Kamapuaʻa started to divide the land, one of the notable aspects of the tradition of Kamapuaʻa is that, Lonoawohi, his priest, asked for and received the lands whose names begin with the word “wai” (i.e. Waikiki, Waianae, Waiawa, Wailupe, etc.) Thus, the priests of the Lono class received the “wai” lands. (Maly) This gave a monopoly of well-watered lands on Oʻahu. (Landgraf)

Kamapuaʻa missed his parents, so he transformed to a fish and traveled to Molokai; he convinced his parents to return to O‘ahu. Satisfied that his parents were home, Kamapuaʻa turned into his fish body for a final journey to Kahiki, the ancestral homeland. (Dye) Later, the lands were redistributed. (Landgraf)

In Hawai‘i and essentially in all cultures – water meant life and growth. In Hawai‘i – “Wai” – fresh water – is a life force – it meant abundance and wealth and was a consistent theme in native traditions, practices, land use and historical accounts.

(Lots of information here is from Fornander, Westervelt, KCC and Maly; the image is a collage of a wooden carving of the demi-god Kamapuaʻa – at Bailey House Museum.)

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A collage of a wooden carving of the demi-god Kampua’a – at Bailey House Museum

November 29, 2023 by Peter T Young Leave a Comment

Kauwā

At the time of European contact in 1778, Hawaiian society comprised four levels. People were born into specific social classes; social mobility was not unknown, but it was extremely rare.

The kapu system separated people into four groups: Aliʻi, the ruling class of chiefs and nobles (kings, high chiefs, low chiefs); Kahuna, the priests (who conducted religious ceremonies at the heiau and elsewhere) and master craftsmen; Maka‘āinana, commoners (the largest group) those who lived on the land; and Kauwā (or Kauā), social outcasts, “untouchables”.

“[T]he Paramount Chief (Ali’i Nui) fulfilled the role of father to this people … At the other extreme of the social order were the despised kauwā, who were outcasts …”

“… compelled to live in a barren locality apart from the tribesmen or people “belonging to the land” (ma-ka-‘aina-na), and whose only function and destiny was to serve as human sacrifices to the Ali’i’s war god Ku when a Luakini or war temple was dedicated in anticipation of a season of fighting.” (Handy & Pukui)

“The kauwā class were so greatly dreaded and abhorred that they were not allowed to enter any house but that of their master, because they were spoken of as the aumakua of their master.”

“Men and women who were kauwā were said to be people from the wild woods (nahelehele), from the lowest depths (no lalo liio loa).” (Malo) The word kauwā “was used in historic times to mean servant, but originally it meant outcast.”

“There was a landless class of people who were probably the descendants of aborigines found already settled in the Hawaiian Islands when the migrants from the south came and their chiefs established themselves as overlords.”

“In the district of Ka‘u on the island of Hawaii the Kauwā were confined to a small infertile reservation. This reservation was the dry, rocky west half of the ahupua’a named Ninole, which is near Punalu‘u.”

“For a makaainana or ali‘i to walk on kauwā land was forbidden. Whoever did so became defiled and was put to death. However, a kauwā, with head covered under a scarf of tapa and eyes downcast, might go to the chief in case of need.”

“When in need of a victim for human sacrifice at the war temple a priest would go to the boundary of the kauwā reservation and summon a victim. The man summoned could not refuse.”

“If a kauwā woman gave birth to a child sired by an ali’i the child was strangled; and the same was true of a child born to a chiefess whose father was a kauwā.” (Handy, Handy & Pukui)

Kepelino gives a detailed description of kauwā under the title ‘The Slave Class,’ as follows: “The slaves or kauwā were people set apart from the rest and treated like filthy beasts. They could not associate with other men. They were called ‘corpses,’ that is, foul-smelling things.”

“They were not allowed to marry outside their own class. If they were married and bore children to one not a slave, then all those children would have their necks wrung lest disgrace come to the family and the blot be handed down to their descendants.”

“The slaves were considered an evil here in Hawaii. They increased rapidly, – a thousand or more there were. They continued to give birth from the time of their ancestors until the present time, they could not become extinct.”

“They are not a laboring class; they were not selected to serve the chiefs; but on the tabu days of the heiau [anciently] they were killed as offering to the idols.”

“The slaves occupied themselves with their own work. They had a separate piece of land given them by their masters where they built houses and sought a livelihood for themselves by farming and fishing.”

“This land was tabu. Those not slaves could not till there or use its products. The commoner who trespassed on the land was put to death.”

“The slaves were so tabu that they could not bare their heads but must cover themselves with a wide piece of tapa with great humility and never look up.”

“They were so tabu that they were not permitted to enter the house-lot of other men. If they wished for anything they came outside the enclosure and spoke. But to the place of their Chief who was their master they were at liberty to go.”

“The slaves were very different in old times, a humble people, kind and gentle. They worked for a living much like those who work under contract, but they were despised in Hawaii and are so to this day, they are not regarded as like other people.”

“There were slave lands in every district of the islands, as, for example, Ka-lae-mamo in Kona on Hawaii, Makeanehu in Kohala, and so forth.” (Kepelino)

“When the ancient system of kapu was abandoned in Liholiho’s reign, the humiliation of the kauwā ended, and they merged with the maka‘ainana gradually over the years.” (Handy, Handy & Pukui)

November 28, 2023 by Peter T Young Leave a Comment

Dogs

The dog was present at the time of European discovery of Polynesia in only a few archipelagoes. The Tuamotus, Society Islands, Hawaiian Islands, and New Zealand had dogs. (Luomala)

The generalized description of the native dog by J. R. Forster (1778) notes, “The dogs of the South Sea isles are of a singular race: they most resemble the common cur, but have a prodigious large head, remarkably little eyes, prick-ears, long hair and a short bushy tail.”

“They are chiefly fed with fruit at the Society Isles; but in the low isles and New Zealand, where they are the only domestic animals, they live upon fish.”

“They are exceedingly stupid, and seldom or never bark, only howl now and then; have the sense of smelling in a very low degree, and are lazy beyond measure …”

“… they are kept by the natives chiefly for the sake of their flesh, of which they are very fond, preferring it to pork; they also make use of their hair, in various ornaments …”

“The quadrupeds in [the Hawaiian Islands], as in all the other islands that have been discovered in the South Sea, are confined to three sorts, dogs, hogs, and rats. The dogs are of the same species with those of Otaheite, having short crooked legs, long backs, and pricked ears.”

“I did not observe any variety in them, except in their skins; some having long and rough hair, and others being quite smooth. They are about the size of a common turnspit; exceedingly sluggish in their nature; though perhaps this may be more owing to the manner in which they are treated, than to any natural disposition in them.”

“They are in general fed, and left to herd with the hogs; and I do not recollect one instance in which a dog was made companion in the manner we do in Europe.”

“Indeed, the custom of eating them is an insuperable bar to their admission into society; and as there is neither beasts of prey in the island, nor objects of chace, it is probable that the social qualities of the dog, its fidelity, attachment, and sagacity, will remain unknown to the natives.”

“The number of dogs in these islands did not appear to be nearly equal in proportion to those in Otaheite. But, on the other hand, they abound much more in hogs; and the breed is of a larger and weightier kind.”

“The supply of provisions of this kind, which we got from them, was really astonishing. We were near four months either cruising off the coast, or in harbour at Owhyhee.”

“During all this time, a large allowance of fresh pork was constantly served to both crews; so that our consumption was computed at about sixty puncheons of five hundred weight each.”

“Besides this, and the incredible waste, which, in the midst of such plenty, was not to be guarded against, sixty puncheons more were salted for sea-store. The greatest part of this supply was drawn from the island of Owhyhee alone, and yet we could not perceive that it was at all drained, or even that the abundance had any way decreased.”

“The hogs, dogs, and fowls, which were the only tame or domestic animals that we found here, were all of the same kind that we met with at the South Pacific islands. There were also small lizards; and some rats, resembling those seen at every island at which we had as yet touched.”

“Of animal food, they can be in no want; as they have abundance of hogs, which run, without restraint, about the houses; and if they eat dogs, which is not improbable, their stock of these seem to be very considerable”. (Cook’s Journal)

Hawaiians lived by a strict set of laws known as kanawai. Certain people, places, and things were kapu (forbidden.) Kapu established rules for behavior. For example, women and men ate separately. Also, women were forbidden from eating certain foods such as pork [they ate dog instead], coconuts, and bananas. (NPS)

Dog teeth were made into hula ankle rattles (kūpe’e niho īlio) that were worn in pairs by male dancers; these produced sharp, rattling sounds. An average pair might contain the canines of up to 500 dogs.

November 27, 2023 by Peter T Young Leave a Comment

Lei Niho Palaoa

The ornaments of the nobility consisted of head-dresses of feathers, palaoas, or charms of bone suspended from the neck, and necklaces and bracelets of shells. (Kalakaua)

The lei niho palaoa were among the most significant symbols of rank in Hawai‘i. (Bishop Museum)

The koholā or whale was formerly called the palaoa. (Malo) “The whale is the largest ocean creature and a majestic manifestation of Kanaloa.

From the ivory of this creature. The highly prized ‘Palaoa’ or whale-tooth pendant is carved. This palaoa wa only worn by ali‘I of highest rank.” (Kanahele)

The scarcity of the palaoa and its connection to Kanaloa brought mana to the carver, to the pendant itself and eventually to the wearer of the pendant.

The aliʻi who possessed this kinolau or body form of the great God would himself/herself acquire the characteristics, intelligence and knowledge of the God. Therefore, it would be advantageous for any aliʻi to secure the ivory whale-tooth of this Kanaloa body form. (KIRC)

The carved hook pendant is strung on thousands of finely braided strands of human hair. These significant lei were worn by Ali‘i of both genders. These whale teeth were collected from carcass that would wash ashore at specific places in the islands. (Bishop Museum)

The carved form of the lei niho palaoa pendant mimics the shape of a protruding tongue. It alludes to the genealogical right of the chiefs to speak for and rule their people.

The pendant is suspended on coils of finely braided human hair. As hair contains mana, or divine power, a chief wearing a lei niho palaoa carried the mana of his or her ancestors, as well as that of the gods.

The term lei niho palaoa has evolved over time to refer to the symbolic representation of the pendant, and not necessarily the material from which they were made.

Many lei niho palaoa worn by members of high rank in Hawaiian society were crafted from materials such as bone or coral. However, lei niho palaoa made of sperm whale ivory were reserved only for the highest of aliʻi, or chiefs. One such Lei Niho Palaoa was Nalukoki. This was Ke‘eaumoku’s – father of Ka‘ahumanu.

Following Kalaniʻōpuʻu’s death in 1782, the chiefdom was inherited by his son Kīwalaʻō; Kamehameha (Kīwalaʻō’s cousin) was given guardianship of the Hawaiian god of war, Kūkaʻilimoku.)

Dissatisfied with subsequent redistricting of the lands by district chiefs, civil war ensued between Kīwalaʻō’s forces and the various chiefs under the leadership of Kamehameha.

At the first major skirmish, the battle of Mokuʻōhai (a fight between Kamehameha and Kiwalaʻo in July, 1782 at Keʻei, south of Kealakekua Bay on the Island of Hawaiʻi).

During the battle, “When Kīwala‘ō saw this high chief of Hawai‘i being thrust at by the men surrounding him, he called out in a hoarse voice: ‘Ea, be careful in thrusting the spear! Take care lest the niho (lei niho palaoa) be smeared with blood.’”

“When Ke‘eaumoku heard Kīwala‘ō’s first words, he thought he was to be saved, because of the command to be careful in thrusting the spears. When Kīwala‘ō uttered the last words, he realized he was in danger since the niho palaoa he was wearing was the source of Kīwala‘ō’s concern, lest it be soiled with blood.”

“This famous lei niho palaoa was named Nalukoki. Kīwala‘ō greatly prized it for it had been skillfully made of the hair of some famous ali‘i of Hawai‘i Nei, and if it had been soiled with blood its excellence would have been impaired.”

“At this moment, Kamanawa, one of the sacred twins of Kekaulike, saw Ke‘eaumoku’s danger. He quickly moved his men to where Ke‘eaumoku lay, and a heated battle was begun between his men and those of Kīwala‘ō.”

“In the midst of this heated battle a stone flew and struck Kīwala‘ō on the temple so that he fell close to where Ke‘eaumoku lay. When some of Kīwala‘ō’s chiefs saw the harm that had befallen their ali‘i ‘ai moku, they were weakened and began to retreat.”

Kīwala‘ō was not killed when struck by the stone, but had been stunned. “Ke‘eaumoku regained his strength and moved to where Kīwala‘ō lay.”

“He then said these words to the people who were listening: ‘I shall care for the body of the ali‘i.’ At the same time he seized the body of the faint Kīwala‘ō who was lying there, and with the leiomano in his hands, he slashed open Kīwala‘ō’s belly so that his entrails gushed forth and he died instantly.” (Desha)

“When Keōua and his chiefs realized that Kīwala‘ō was dead and they saw the slaughter of their men by Kamehameha’s warriors, they ran and leaped into the sea and swam to the canoes which awaited them.” (Desha)

After a struggle of more than ten years, in 1791, Kamehameha succeeded in securing control over that island of Hawaiʻi (and later, the entire Hawaiian Islands chain.)