Peter T Young

July 9, 2023 by Peter T Young Leave a Comment

Do Hawaiian Traditions Have Biblical Connections?

Rev. Charles McEwen Hyde wrote a piece in Hawaiian Folk Tales (Thrum) on Legends Resembling Old Testament History; all here is from that.

Creation

In the first volume of Judge Fornander’s elaborate work on “The Polynesian Race” he has given some old Hawaiian legends which closely resemble the Old Testament history. Take, for instance, the Hawaiian account of the Creation.

The Kane, Ku, and Lono: or, Sunlight, Substance, and Sound, – these constituted a triad named Ku-Kaua-Kahi, or the Fundamental Supreme Unity. In worship the reverence due was expressed by such epithets as Hi-ka-po-loa, Oi-e, Most Excellent, etc.

These gods existed from eternity, from and before chaos, or, as the Hawaiian term expressed it, ‘mai ka po mai’ (from the time of night, darkness, chaos).

By an act of their will these gods dissipated or broke into pieces the existing, surrounding, all-containing po, night, or chaos. By this act light entered into space.

They then created the heavens, three in number, as a place to dwell in; and the earth to be their footstool, he keehina honua a Kane. Next they created the sun, moon, stars, and a host of angels, or spirits – i kini akua – to minister to them.

Last of all they created man as the model, or in the likeness of Kane. The body of the first man was made of red earth – lepo ula, or alaea – and the spittle of the gods – wai nao.

His head was made of a whitish clay – palolo – which was brought from the four ends of the world by Lono.

When the earth-image of Kane was ready, the three gods breathed into its nose, and called on it to rise, and it became a living being.

Afterwards the first woman was created from one of the ribs – lalo puhaka – of the man while asleep, and these two were the progenitors of all mankind.

They are called in the chants and in various legends by a large number of different names; but the most common for the man was Kumuhonua, and for the woman Keolakuhonua [or Lalahonua].

Spirits – The Inferno

According to those legends of Kumuhonua and Wela-ahi-lani, “at the time when the gods created the stars, they also created a multitude of angels, or spirits (i kini akua), who were not created like men, but made from the spittle of the gods (i kuhaia), to be their servants or messengers.”

“These spirits, or a number of them, disobeyed and revolted, because they were denied the awa; which means that they were not permitted to be worshipped, awa being a sacrificial offering and sign of worship.”

“These evil spirits did not prevail, however, but were conquered by Kane, and thrust down into uttermost darkness (ilalo loa i ka po).”

“The chief of these spirits was called by some Kanaloa, by others Milu, the ruler of Po; Akua ino; Kupu ino, the evil spirit. Other legends, however, state that the veritable and primordial lord of the Hawaiian inferno was called Manua.”

“The inferno itself bore a number of names, such as Po-pau-ole, Po-kua-kini, Po-kini-kini, Po-papa-ia-owa, Po-ia-milu. Milu, according to those other legends, was a chief of superior wickedness on earth who was thrust down into Po, but who was really both inferior and posterior to Manua.”

“This inferno, this Po, with many names, one of which remarkably enough was Ke-po-lua-ahi, the pit of fire, was not an entirely dark place. There was light of some kind and there was fire.”

First Man

The legends further tell us that when Kane, Ku, and Lono were creating the first man from the earth, Kanaloa was present, and in imitation of Kane, attempted to make another man out of the earth. When his clay model was ready, he called to it to become alive, but no life came to it.

Then Kanaloa became very angry, and said to Kane, ‘I will take your man, and he shall die,’ and so it happened. Hence the first man got his other name Kumu-uli, which means a fallen chief, he ’lii kahuli. . . .

The introduction and worship of Kanaloa, as one of the great gods in the Hawaiian group, can be traced back only to the time of the immigration from the southern groups.

In the more ancient chants he is never mentioned in conjunction with Kane, Ku, and Lono, and even in later Hawaiian mythology he never took precedence of Kane. The Hawaiian legend states that the oldest son of Kumuhonua, the first man, was called Laka, and that the next was called Ahu, and that Laka was a bad man; he killed his brother Ahu.

There are these different Hawaiian genealogies, going back with more or less agreement among themselves to the first created man. The genealogy of Kumuhonua gives thirteen generations inclusive to Nuu, or Kahinalii, or the line of Laka, the oldest son of Kumuhonua. (The line of Seth from Adam to Noah counts ten generations.)

The second genealogy, called that of Kumu-uli, was of greatest authority among the highest chiefs down to the latest times, and it was taboo to teach it to the common people. This genealogy counts fourteen generations from Huli-houna, the first man, to Nuu, or Nana-nuu, but inclusive, on the line of Laka.

The third genealogy, which, properly speaking, is that of Paao, the high priest who came with Pili from Tahiti, about twenty-five generations ago, and was a reformer of the Hawaiian priesthood, and among whose descendants it has been preserved, counts only twelve generations from Kumuhonua to Nuu, on the line of Kapili, youngest son of Kumuhonua.

Forbidden Fruit

Of the primeval home, the original ancestral seat of mankind, Hawaiian traditions speak in highest praise. “It had a number of names of various meanings, though the most generally occurring, and said to be the oldest, was Kalana-i-hau-ola (Kalana with the life-giving dew).”

It was situated in a large country, or continent, variously called in the legends Kahiki-honua-kele, Kahiki-ku, Kapa-kapa-ua-a-Kane, Molo-lani. Among other names for the primary homestead, or paradise, are Pali-uli (the blue mountain), Aina-i-ka-kaupo-o-Kane (the land in the heart of Kane), Aina-wai-akua-a-Kane (the land of the divine water of Kane).

The tradition says of Pali-uli, that it was a sacred, tabooed land; that a man must be righteous to attain it; if faulty or sinful he will not get there; if he looks behind he will not get there; if he prefers his family he will not enter Pali-uli.

Among other adornments of the Polynesian Paradise, the Kalana-i-hau-ola, there grew the Ulu kapu a Kane, the breadfruit tabooed for Kane, and the ohia hemolele, the sacred apple-tree.

The priests of the olden time are said to have held that the tabooed fruits of these trees were in some manner connected with the trouble and death of Kumuhonua and Lalahonua, the first man and the first woman.

Hence in the ancient chants he is called Kane-laa-uli, Kumu-uli, Kulu-ipo, the fallen chief, he who fell on account of the tree, or names of similar import.

Flood

In the Hawaiian group there are several legends of the Flood. One legend relates that in the time of Nuu, or Nana-nuu (also pronounced lana, that is, floating), the flood, Kaiakahinalii, came upon the earth, and destroyed all living beings …

… that Nuu, by command of his god, built a large vessel with a house on top of it, which was called and is referred to in chants as ‘He waa halau o ka Moku,’ the royal vessel, in which he and his family, consisting of his wife, Lilinoe, his three sons and their wives, were saved.

When the flood subsided, Kane, Ku, and Lono entered the waa halau of Nuu, and told him to go out. He did so, and found himself on the top of Mauna Kea (the highest mountain on the island of Hawaii).

He called a cave there after the name of his wife, and the cave remains there to this day – as the legend says in testimony of the fact.

Other versions of the legend say that Nuu landed and dwelt in Kahiki-honua-kele, a large and extensive country.” . . . “Nuu left the vessel in the evening of the day and took with him a pig, cocoanuts, and awa as an offering to the god Kane.

As he looked up he saw the moon in the sky. He thought it was the god, saying to himself, ‘You are Kane, no doubt, though you have transformed yourself to my sight.’ So he worshipped the moon, and offered his offerings.

Then Kane descended on the rainbow and spoke reprovingly to Nuu, but on account of the mistake Nuu escaped punishment, having asked pardon of Kane. . . . Nuu’s three sons were Nalu-akea, Nalu-hoo-hua, and Nalu-mana-mana.

He left his native home and moved a long way off until he reached a land called Honua-ilalo, ‘the southern country.’ Hence he got the name Lalo-kona, and his wife was called Honua-po-ilalo.

Then Lua-nuu and his son, Kupulu-pulu-a-Nuu, and his servant, Pili-lua-nuu, started off in their boat to the eastward. In remembrance of this event the Hawaiians called the back of Kualoa Koo-lau; Oahu (after one of Lua-nuu’s names), Kane-hoa-lani; and the smaller hills in front of it were named Kupu-pulu and Pili-lua-nuu.

Lua-nuu is the tenth descendant from Nuu by both the oldest and the youngest of Nuu’s sons. This oldest son is represented to have been the progenitor of the Kanaka-maoli, the people living on the mainland of Kane (Aina kumupuaa a Kane): the youngest was the progenitor of the white people (ka poe keokeo maoli).

This Lua-nuu (like Abraham, the tenth from Noah, also like Abraham), through his grandson, Kini-lau-a-mano, became the ancestor of the twelve children of the latter, and the original founder of the Menehune people, from whom this legend makes the Polynesian family descend.

Hypotheses on Plausibility

“Two hypotheses,” says Fornander, “may with some plausibility be suggested to account for this remarkable resemblance of folk-lore.”

“One is, that during the time of the Spanish galleon trade, in the sixteenth and seventeenth centuries, between the Spanish Main and Manila, some shipwrecked people, Spaniards and Portuguese, had obtained sufficient influence to introduce these scraps of Bible history into the legendary lore of this people.”

“The other hypothesis is, that at some remote period either a body of the scattered Israelites had arrived at these islands direct, or in Malaysia, before the exodus of ‘the Polynesian family,’ and thus imparted a knowledge of their doctrines, of the early life of their ancestors, and of some of their peculiar customs …”

“… and that having been absorbed by the people among whom they found a refuge, this is all that remains to attest their presence – intellectual tombstones over a lost and forgotten race, yet sufficient after twenty-six centuries of silence to solve in some measure the ethnic puzzle of the lost tribes of Israel.”

July 8, 2023 by Peter T Young Leave a Comment

Charles Titcomb

Charles Titcomb was a practical Yankee of considerable ability (born in Boston, July 24, 1803), a watchmaker by trade, who had reached the Hawaiian Islands as a sailor on the bark Lyra that was wrecked in the ‘false passage’ (apparently around Maui) in 1830. (Damon and PCA March 31, 1883) He lived/worked at various places on Kauai.

Koloa

He initially settled at Koloa, Kauai. At the time, “Clusters of native dwellings are scattered on the plain, but the principal village is situated a mile from the beach, at a short distance from the missionary buildings.”

“Fields of sugar cane, taro, yams, and other vegetables, bespeak a more than usual attention to agriculture. The population of Koloa, which is about three thousand, is increasing rapidly by emigrations from other districts. But the principal attractions here are the estates of Messrs. Ladd & Co. and Messrs. Peck & Titcomb, American gentlemen.”

“From Ladd and Company Messrs. Peck and Titcomb subleased about 400 acres on which, from 1836 to 1840, they conducted careful experiments in raising cotton, coffee and silk.”

“Their mulberry trees throve so that one of the little hills on their land was soon called Mauna Kilika, or Silika, as it still is on old maps. … Beset by one difficulty after another, such as drought, blight and failure of the silkworm eggs to hatch even when taken in bottles to the mountain tops for a lower temperature, silk culture was abandoned about 1840.”

“Mr. Titcomb then transferred his equipment across the island to Hanalei to begin similar attempts there. And sugar thus remained the one active commercial enterprise in Koloa.” (Damon)

Hanalei

“In the course of time other white settlers were attracted to the fertile and well-watered region of Hanalei and Waioli, among whom the first to undertake a business venture systematically was this same Charles Titcomb of Koloa.”

“While his interests were frankly commercial, and it was of course essential that his silk worms should be fed on Sunday, as on every other day, it is not true, as has sometimes been alleged, that the missionaries of Hanalei attempted to thwart his industrial efforts.”

“The refutation of this charge is made on the indisputable authority of Mr. G. N. Wilcox, who grew up in one of the two mission homes at Waioli and knows the history of Kauai as it is known to no other living person today.”

The missionaries at Hanalei, as at Koloa, rejoiced that Hawaiians had now some means of profitable labor by which they could free themselves from the restrictions of the konohiki, or overlord. And while the missionaries regretted that a certain amount of labor was necessary on the Sabbath, it came to be regarded as an inevitable accompaniment of economic change.”

“And when on, or even perhaps before, the blighting of his mulberry trees at Koloa, Mr. Titcomb started cuttings in the Hanalei river bottom, a prodigiously rapid growth was the result, even also as ratoons.”

“Mr. Jarves states that Mr. Titcomb had obtained his lease of Hanalei river lands from the king as early as 1838. A fairly good quality and quantity of silk was soon produced, the Hawaiian women proving skilful in the art of reeling the delicate threads from the tiny cocoons, and the first export was made in 1844, but profits were too slow to warrant the necessary outlay of capital.”

“Securing berries from the Kona fields of Messrs. Hall and Cummings, Mr. Titcomb gradually replaced his mulberry orchards with coffee plants, and thus opened direct competition with his immediate neighbors.”

“Another commercial venture, somewhat farther afield, was made by Mr. Wundenberg in company with Messrs. Titcomb and Widemann late in 1848, when the three gentlemen left their families on Kauai and proceeded to join the gold rush to California. The net result seems to have been chiefly in the realm of experience, for it was not long before all three had returned to their former agricultural pursuits. …”

“In 1853 [Robert Wyllie] bought the Crown lands at Hanalei which were leased by the Rhodes Coffee Plantation, and two years later Captain Rhodes sold out his financial interest in it to Mr. Wyllie.”

“After the visit of the royal personages at Hanalei in 1860, Mr. Titcomb’s plantation became known as Emmasville and Mr. Wyllie’s as Princeville Plantation, in honor of the event. And Princeville is the name which persists to this day as the title of the estate.”

“In 1862 the Princeville plantation, following Mr. Titcomb’s lead, was converted from coffee to sugar and the face of the river valley took on a materially different aspect. Mr. Wyllie added the two ahupuaas, land divisions, of Kalihikai and Kalihiwai, to his Princeville estate, and sent to Glasgow for his sugar mill.” (Damon)

“Foremost in enterprise, Mr. Titcomb was the prime mover in introducing the Tahitian variety of cane, which for so many years was the backbone of the industry.”

“The whaling captain entrusted with the importation of this new cane chanced to make port at Lahaina, whence the samples were distributed throughout the islands. Hence the name, Lahaina cane, for that staple variety which was in reality from Tahiti.”

“[T]he coffee plantation of Mr. Titcomb at Hanalei was reported, just before the drought, as in excellent order and always a model of good management and thrift.” (Damon)

Coffee was grown successfully at Hanalei during the 1840s and 1850s until a blight caused by aphids wiped out over 100,000 coffee trees. (Soboleski, TGI)

“In 1852 Irish potatoes constituted the largest export from the islands to California, but two years later the Hawaiian planters ‘were eating potatoes from California of better quality and less price.’”

“By the process of the survival of the fittest, sugar was becoming Hawaii’s staple product. Yet even that finally proved unsuited to the cool, wet climate of Hanalei.”

“Mr. Titcomb, in the lead as usual, sold the Emmasville Plantation of over seven hundred acres to Mr. Wyllie in 1863 and moved to Kilauea, further to the eastward on the Kauai shore. Here he bought the Kilauea land grant from the king and established himself in cattle ranching.” (Damon)

Kilauea

“He built himself a house, which until very recently was used as the Kilauea plantation hospital; and when Mr. Widemann came to Hanalei in 1864, Mr. Titcomb secured his herd of cattle from Grove Farm.”

“Capt. Dudoit and Mr. Titcomb of Hanalei also met with considerable success at Kilauea, but the former moved his family to Honolulu in 1862.”

“These two gentlemen had become discouraged with the struggles in sugar at Princeville and were attempting the somewhat drier climate to the eastward.”

“In 1877, when Titcomb sold his Kilauea ranch to English Capt. John Ross and Edward Adams for the purpose of growing sugar cane, Kilauea Sugar Plantation was founded, with Titcomb staying on to build the plantation’s first sugar mill.” (Damon) Kilauea Plantation closed in 1971. (Soboleski, TGI)

“Having primitive works, his whole product was for many years put into syrup, during which time ‘Titcomb’s Golden Syrup’ was the choice article of our groceries. … Titcomb was an industrious, law-abiding citizen; a neighbor to be desired, and an affectionate husband and father.” (Daily Honolulu Press, March 24, 1883)

Titcomb married Kanikele Kamalenui in 1841; they were the parents of at least 3 sons and 5 daughters. Kanikele died January 16, 1881; Charles died March 21, 1883.

July 7, 2023 by Peter T Young Leave a Comment

Owyhee, Idaho

It might seem strange that Hawaiians played a significant part in the history on Idaho and the Northwest because much of that history has been forgotten, except for a historic land marker on the western crest of Owyhee County.

“The name applied to these mountains and the whole surrounding region is an outdated spelling of the word ‘Hawaii,’” the sign reads. Owyhee is pronounced like “Hawaii” but without the “H.” (Idaho Statesman)

It started with explorer James Cook — In 1768, when Captain Cook set sail on the first of three voyages to the South Seas, he carried with him secret orders from the British Admiralty to seek ‘a Continent or Land of great extent’ and to take possession of that country ‘in the Name of the King of Great Britain’.

While each of his three journeys had its own aim and yielded its own discoveries, it was this confidential agenda that would transform the way Europeans viewed the Pacific Ocean and its lands.

Cook’s third and final voyage (1776-1779) of discovery was an attempt to locate a North-West Passage, an ice-free sea route which linked the Atlantic to the Pacific Ocean. Cook commanded the Resolution while Charles Clerke commanded Discovery. (State Library, New South Wales)

After leaving Christmas Island, they headed north, then, “having fine weather, and a gentle breeze at east, and east-south-east, till we got into the latitude of 7° 45′ N. and the longitude of 205″ E., where we had one calm day.”

“This was succeeded by a north-east by east, and east-north-east wind. At first it blew faint, but freshened as we advanced to the north.”

“We continued to see birds every day, of the sorts last mentioned; sometimes in greater numbers than others; and between the latitude of 10° and 11° we saw several turtle. All these are looked upon as signs of the vicinity of land.”

“However, we discovered none till day-break, in the morning of the 18^th [January 1778], when an island made its appearance, bearing northeast by east; and, soon after, we saw more land bearing north, and entirely detached from the former.” His two ships were kept at bay by the weather until the next day when they approached Kauai’s southeast coast.

On the afternoon of January 19, native Hawaiians in canoes paddled out to meet Cook’s ships, and so began Hawai’i’s contact with Westerners. The first Hawaiians to greet Cook were from the Kōloa south shore.

The Hawaiians traded fish and sweet potatoes for pieces of iron and brass that were lowered down from Cook’s ships to the Hawaiians’ canoes.

The Islands “were named by Captain Cook the Sandwich Islands, in honour of the Earl of Sandwich, under whose administration he had enriched geography with so many splendid and important discoveries.” (Captain King’s Journal; Kerr)

Hawaiian lives changed with sudden and lasting impact, when western contact changed the course of history for Hawai’i.

At the time of 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,) Molokai, Lanai and Kahoʻolawe, ruled by Kahekili; (3) Oʻahu, under the rule of Kahahana; and at (4) Kauai and Niʻihau, Kamakahelei was ruler.

Throughout their stay, the ships were supplied with fresh provisions which were paid for mainly with iron, much of it in the form of long iron daggers made by the ships’ blacksmiths on the pattern of the wooden pāhoa used by the Hawaiians. After a month’s stay, Cook got under sail again to resume his exploration of the Northern Pacific.

In March 1778, Cook’s Journal noted, “At four in the afternoon we saw the land, which, at six, extended from north-east half east, to south-east by south, about eight leagues distant. In this situation we tacked and sounded ; but a line of a hundred and sixty fathoms did not reach the ground. I stood off till midnight, then stood in again ; and at half past six, we were within three leagues of the land …”

Moving along what we now call the Oregon coast, “Each extreme of the land that was now before us, seemed to shoot out into a point. The northern one was the same which we had first seen on the 7th ; and on that account I called it Cape Perpetua, It lies in the latitude of 44° 6′ N., and in the longitude of 235° 52′ E.”

“The southern extreme before us, I named Cape Gregory, Its latitude is 43° 80′, and its longitude 235° 57’ E. It is a remarkable point ; the land of it rising almost directly from the sea to a tolerable height, while that on each side of it is low.”

“I continued standing off till one in the afternoon. Then I tacked, and stood in, hoping to have the wind off from the land in the night. But in this I was mistaken ; for at five o’clock it began to veer to the west and south west; which obliged me, once more, to stand out to sea. …”

“I continued to stand to the north with a fine breeze at west, and west north-west, till near seven o’clock in the evening, when I tacked to wait for day-light.”

“At this time we were in forty-eight fathoms’ water, and about four leagues from the land, which extended from north to south east half east, and a small round hill, which had the appearance of being an island, bore north three quarters east, distant six or seven leagues, as I guessed ; it appears to be of a tolerable height, and was but just to be seen from the deck.”

“Between this island or rock, and the northern extreme of the land, there appeared to be a small opening, which flattered us with the hopes of finding an harbour. These hopes lessened as we drew nearer ; and, at last, we had some reason to think, that the opening was closed by low land. On this account I called the point of land to the north of it Cape Flattery.”

“It lies in the latitude of 48° 15′ north, and in the longitude of 235° 3′ east. There is a round hill of a moderate height over it ; and all the land upon this part of the coast is of a moderate and pretty equal height, well covered with wood, and hau a very pleasant and fertile appearance.”

“It is in this very latitude where we now were, that geographers have placed the pretended strait of Juan de Fuca. We saw nothing like it ; nor is there the least probability that ever any such thing existed. …” (Cook’s Journal, March 1778)

Cook had created a pathway, and expeditions that followed his maps stopped on the islands, often picking up Hawaiians as crew, before heading north.

It was the British-and Canadian-run fur-trapping industry that brought many Hawaiians to Idaho in the first half of the 19th century. They became mainstays for the expeditions that Hudson’s Bay and North West companies trappers Donald Mackenzie, Peter Skene Ogden and David Thompson led through present-day Idaho, Oregon, Washington, Montana and British Columbia. (Idaho Statesman)

Three of the Hawaiians (“Owyhees”) joined Donald MacKenzie’s Snake expedition, which went out annually into the Snake country for the North West Company – a Montreal organization of Canadian fur traders.

Unluckily, those three Owyhees left the main party during the winter of 1819-1820; they set out to explore the then unknown terrain of what since has been called the Owyhee River and mountains, and have not been heard from since. Because of their disappearance, the British fur trappers started to call the region “Owyhee,” and the name stuck. (Idaho State Historical Society)

Just at the time the Owyhees disappeared into the Owyhee country, American missionaries came to the Sandwich Islands and worked out an alphabet for the native language in order to print the Bible and other missionary literature. In the alphabet they adopted, the word “Owyhee” turned out to be “Hawaii.”

But in Idaho, the older form survived.

Many of the fur traders’ Idaho place names were lost in later years, but some – including “Owyhee” for a mountain range and river – were retained. That may result in part from the fact that Owyhees remained active in the Idaho fur trade right down to the last years of its decline.

As late as 1850, Fort Boise (located on the Snake River just below the mouth of the Owyhee) was staffed by James Craggie and fourteen Owyhees. When the Owyhee mines were discovered in 1863, the name still was in use, and the mines brought permanent settlement which preserved the name ever since that time. (Idaho State Historical Society)

July 5, 2023 by Peter T Young Leave a Comment

Bayonet Constitution

“A conspiracy against the peace of the Hawaiian Kingdom had been taking shape since early spring.” (Liliʻuokalani)

In 1887, the struggle for control of Hawaiʻi was at its height with David Kalākaua on the throne. But some of the businessmen were distrustful of him.

“So the mercantile element, as embodied in the Chamber of Commerce, the sugar planters, and the proprietors of the “missionary” stores, formed a distinct political party, called the “down-town” party, whose purpose was to minimize or entirely subvert other interests, and especially the prerogatives of the crown, which, based upon ancient custom and the authority of the island chiefs, were the sole guaranty of our nationality.” (Liliʻuokalani)

“Kalākaua valued the commercial and industrial prosperity of his kingdom highly. … He freely gave his personal efforts to the securing of a reciprocity treaty with the United States, and sought the co-operation of that great and powerful nation, because he was persuaded it would enrich, or benefit, not one class, but, in a greater or less degree, all his subjects.” (Liliʻuokalani)

The Hawaiian League (aka Committee of Thirteen, Committee of Public Safety and Annexation Club) were unhappy with the rule of Kalākaua and used threats to force the king to adopt a new constitution.

With firearms in hand, in 1887 members of the Hawaiian League presented King Kalākaua with a new constitution. Kalākaua signed the constitution under threat of use of force. (hawaiibar-org)

The opposition used the threat of violence to force the Kalākaua to accept a new constitution that stripped the monarchy of executive powers and replaced the cabinet with members of the businessmen’s party. (archives-gov)

The Hawaiian League came into control of the Honolulu Rifles (made of about 200 armed men.) In June 1887, the Hawaiian League used the Rifles to force King Kalākaua to enact a new Constitution. (Kukendall)

As a result, the new constitution earned the nickname, The Bayonet Constitution.

On July 1, Kalākaua asked his entire cabinet to resign.

The Constitution of 1887 was a revision of the constitution of 1864, just as the latter was a revision of the constitution of 1852. In the revision, the main objects sought were to take from the king the greater part of the power exercised by him under the constitution of 1864 and to make him in effect a ceremonial figure somewhat like the sovereign of Great Britain. (ksbe-edu)

The Bayonet Constitution greatly curtailed the monarch’s power, making him a mere figurehead; it placed executive power in the hands of a cabinet whose members could no longer be dismissed by the monarch but only by the legislature; it provided for election of the House of Nobles, formerly appointed by the monarch. (hawaiibar-org)

As to voting rights, it extended the vote to non-citizen, foreign residents of European and American background (Asians were excluded), thereby ending Native Hawaiian majority rule in the legislature. And it required that voters and candidates for the legislature meet high property ownership or income requirements. (hawaiibar-org)

This requirement excluded two-thirds of the formerly eligible Native Hawaiians from voting. For those who could still vote, they first had to swear allegiance to the Bayonet Constitution. (hawaiibar-org)

“… the King asked the Diplomatic Representatives present to name a Cabinet for him which they declined to do, provided Mr Green was allowed to do so for himself.”

“The following is the Cabinet selected by Mr Green, which has been approved by the King and they have entered upon their official duties: WL Green, Minister of Finance and Premier; Godfrey Brown, Minister of Foreign Affairs; LA Thurston, Minister of the Interior; and CV Ashford, Attorney General” (the Hawaiian Gazette, July 5, 1887)

Kalākaua signed the document July 6, 1887, despite arguments over the scope of the changes. It created a constitutional monarchy like that of the United Kingdom.

In addition, it placed the executive power, as a practical matter, in the hands of a cabinet appointed by the king but responsible to the legislature; changed the character of the legislature by making the nobles as well as the representatives elective, by redefining the qualifications of nobles, representatives and electors; and made it less easy for the king to exercise a personal influence over members of the legislature. (ksbe-edu)

The king’s authority as commander-in-chief of the military forces was modified by a new clause providing that “no military or naval force shall be organized except by the authority of the Legislature.”

LA Thurston touched briefly on this subject in his account of the Revolution of 1887: “An allegation has been made that the 1887 constitution was not legally enacted … Unquestionably the constitution was not in accordance with law; neither was the Declaration of Independence from Great Britain. Both were revolutionary documents, which had to be forcibly effected and forcibly maintained.” (kuykendall)

On July 30, 1889, Robert William Wilcox led a rebellion to restore the rights of the monarchy, two years after the Bayonet Constitution of 1887 had left King Kalākaua a mere ﬁgurehead.

By the evening, Wilcox became a prisoner and charged with high treason by the government. He was tried for treason, but acquitted by the jury.

Two years later, Kalākaua retired to Waikīkī. His health began to fail by 1890 and under the advice of his physician he traveled to San Francisco, where he was given a warm welcome. “A title was a title, and (the Americans) enjoyed him as a personality.” (Tabrah))

Kalākaua died on January 20, 1891, at the age 54, at the Palace Hotel in San Francisco. Kalākaua, Hawaiʻi’s last King, is said to have uttered his last words: “Tell my people I tried.”

July 3, 2023 by Peter T Young Leave a Comment

Royal Guard

Prior to becoming a US territory, Hawaiʻi’s modern army consisted of a royal household guard and militia units.

By the 1860s, the Hawaiian military had been reduced to the Royal Guard, a unit assigned to guard the sovereign. They were also known as the Household Guard, Household Troops, Queen’s Guard, King’s Own and Queen’s Own – they guarded the king and queen and the treasury and participated in state occasions.

The organization was quartered in ʻIolani Barracks (Halekoa.) (Built in 1871 (before the Palace,) the Barracks was located on a site now occupied by the State Capitol behind ʻIolani Palace across Hotel Street, formerly Palace Walk. In 1965, the coral block building was dismantled piece-by-piece and reassembled on the Palace grounds.)

The Guard was an elite group of 60-men from which the King’s body guards were drawn, with a heritage which extended far back into Hawaiʻi’s history.

In 1873, King Lunalilo became ill and was convalescing and regaining temporarily part of his lost strength at Waikīkī. At that time, the Guards mutinied – not against the King, but rather, unanimously against their drill master Captain Joseph Jajczay, a Hungarian.

Shortly after, at the request of the king, a delegation of three of the mutineers went out to see him at Waikīkī; he told them they must submit to orders and trust to his clemency. The mutineers obeyed his order to stack arms, but they stayed in the barracks, instead of going to their homes as they were expected to do.

While some reports suggest the mutiny was triggered because the drill-master was very strict and planned to punish some of the men for a breach of duty, other reports suggest otherwise.

One report noted, “During the reign of Lunalilo a mutiny occurred among the Household Guard which was then occupying the old stone barracks now used by the United States Army Quarter Masters Department. The men mutinied over the kind of poi being issued to them as rations and defied the authority of the king to make them obey orders until new poi was given them.” (The Independent, March 13, 1902)

“Two companies of volunteers, the Honolulu Rifles and the Hawaiian Calvary, some forth men in all, were called out but were given nothing to do beyond serving as a rather ineffectual guard for parts of two days.” (Kuykendall)

After further negotiation, the mutineers obeyed the king’s order. Lunalilo then issued a decree disbanding the Household Troops and the kingdom was thus left without any regular organized military force.

But Lunalilo died a year later, and the newly-elected king, Kalākaua, restored the army, and named it the Household Guard. (It was reported Kalākaua sympathized and sided with the mutineers and advised and instigated them.)

In 1893, the Provisional government disbanded the guards and used the Barracks for munitions storage.

It is unclear how many soldiers made up the Hawaiian army. Some suggest the 60 Household Guards was the total strength.

Kuykendall put the Hawaiian army at 272; this is consistent with the Blount report that noted an affidavit by Nowlein, commander of the palace troops that put its strength at 272 (with an additional local police force of 224.)

The memory and legacy of the Royal Guard lives on through two venues. In 1916, the US Army’s 32nd Regiment was first organized on Oʻahu. At its activation, it was known as “The Queen’s Own” Regiment, a title bestowed by the last queen of Hawaiʻi, Liliʻuokalani.

In addition, the Royal Guard of the Hawaiʻi National Guard is an Air National Guard ceremonial unit which re-enacts the royal bodyguards of the Kingdom of Hawaiʻi.

The unit, created in 1962, is made up of Hawaiian resident Hawaii Air National Guardsmen, who are either full Hawaiian or part-Hawaiian ancestry. The current unit is ceremonial unit only and serves the Governor for official State functions and other public functions.

The unit is structured in the same way as the original organization. The governing body, or “Na Koa Hoomalu Kini O Ka Moi” (King’s Body Guards), is composed of five men elected by the general membership. The five men, in turn, select the “Kapena Moku” (Commander of Troops).

The impact of the re-creation of the Royal Guard on the community was best described by Hawaiʻi’s Governor, John A. Burns when he said, “The traditions of the past are, to me, means by which we gain strength to meet the trials of the present and the future.” (ngef-org)