Peter T Young

December 4, 2023 by Peter T Young Leave a Comment

Interconnections With The Holts

When you talk about the Holts coming to the islands, you can’t help but notice that, when you mention their family, you end up listing a lot of other notable Island families.

It starts with Robert William Holt, son of Christopher and Elizabeth Holt; he was born June 14, 1800, in Liverpool, Lancashire, England. (Lancashire OnLine Parish Clerk Project)

Like many other English families of that time, the Holts had relatives living in Massachusetts in America. Holt left home as a young man to seek his fortune in America. He probably arrived in Boston about 1800. (Taylor)

“He was a younger son, so he moved from Liverpool to Boston. Went to work for a firm called Owen Jones.” (John Dominis Holt IV) Holt was probably employed by the shipping firm with whom Captain John Dominis was associated. Holt grew close to Captain Dominis and began making trips with him into the Pacific during the later part of the 1820s. (Taylor)

“He must have lived with the Joneses. I don’t know that, but he married one of the Jones’ daughters”, Ann Maria Stanwood Jones, in October 1829. (John Dominis Holt IV and Clarice Taylor)

Ann was born in 1811 to Owen and Elizabeth Lambert Jones. Ann was the sixth of eight known children. Robert and Ann established a home in Boston.

“[T]he Jones’ daughter that [Robert] married was the younger sister of [Mary Jones – who married] John Dominis, the first Mrs. Dominis. Mrs. Captain Dominis. Mary. They were sisters.” (John Dominis Holt IV)

Captain Dominis “was a sea-captain, who had originally come to Honolulu on Cape Horn voyages, and had been interested in trade both in China and in California. The ancestors of Captain Dominis were from Italy; but Mrs. Dominis was an American, born at Boston, and was a descendant of one of the early English settlers.” (Liliuokalani)

While in Boston. Captain John Dominis and Mary Jones Dominis had two daughters. Unfortunately, both girls died; “Two marble headstones in the burial plot of Christopher Yates at Vale Cemetery bear the name of Dominis. They are for the daughters of Captain and Mrs. Dominis”. (Schenectady Gazette, August 27, 1932)

Captain Dominis was master of the brig Joseph Peabody which was stocked with trade materials in Boston, sent around the Horn to Hawaii for trading, then to the Pacific Northwest coast of America and eventually across the Pacific to Canton, China and home by way of Cape Hope. Such a voyage required an average of three years. (Taylor)

“Large profits were made by the owners on such voyages. The master of the brig and often members of the crew also profited with a share according to their rank and responsibilities.”

“It may be that Robert William Holt was a clerk or supercargo [a representative of the ship’s owner on board a merchant ship, responsible for overseeing the cargo and its sale] who assisted Captain Dominis with the trading.” (Taylor)

As for the Dominis family, “John Owen Dominis was born in Schenectady, New York on March 10, 1832.” (Iolani Palace) Captain Dominis decided to settle in Honolulu and brought his wife, Mary, and their son, Owen, with him on his trip into the Pacific.

They landed in Honolulu on April 23, 1837 and planned a home on land which the Captain had purchased from an English merchant, Henry Skinner. (Taylor) “The house known as Washington Place was built by Captain Dominis for a family residence.” (Liliuokalani)

“I was engaged to [John Owen] Dominis for about two years and it was our intention to be married on the second day of September, 1862. … our wedding was delayed at the request of the king, Kamehameha IV, to the sixteenth of that month; Rev. Dr. Damon, father of Mr. S. M. Damon, at present the leading banker of the Islands, being the officiating clergyman.” (Lili‘uokalani)

“It was celebrated at the residence of Mr and Mrs Bishop, in the house which had been erected by my father, Paki, and which, known as the Arlington Hotel, is still one of the most beautiful and central of the mansions in Honolulu. To it came all the high chiefs then living there, also the foreign residents; in fact, all the best society of the city.”

“[John Owen Dominis] was really an only child, although there had been two daughters older; but while he was an infant they both died in the United States”. (Liliuokalani)

While in Boston, Robert William Holt and Ann had two girls. Unfortunately, Robert’s wife, Ann, died August 15, 1832; the girls remained in the East with members of the Jones family for a few years.

As a single father of two young girls under the age of two, Holt left his daughters in the guardianship of his sister-in-law Mary (Jones) Dominis, who was the wife of Captain John Dominis. Within a year of his first wife’s death, Robert William Holt migrated to the Islands (in about 1833). (Taylor)

“William Robert Holt did not have to look far when he found a second wife for himself after settling in Hawaii. He married Wati Robinson, a young woman growing up in the James Robinson household.”

Wati Robinson was part Tahitian (Wati is a Tahitian name). She is believed to have been the daughter of a part Tahitian sea captain. Wati Robinson Holt, wife of the Robert William Holt was called Kalani-ma-ma, an endearing term by her children and grandchildren.

“Wati was the stepdaughter of Mr. [James] Robinson. She came into his family when Mr. Robinson married about 1825 for the first time. Wati was then about 12 years old. She was Mrs. Robinson’s child by a previous marriage, having been born in 1815, just five years before Mr. Robinson stopped in Honolulu.”

“Wati became Mr. Robinson’s adopted child and took the name Robinson, her mother had two children by Mr. Robinson. They were James J. Robinson, born in 1826, and Charlotte C. Robinson, born about 1828. The first Mrs. Robinson died shortly afterwards and Mr. Robinson married Rebecca Prever in 1843 by whom he had a large family.” (Taylor)

James and Rebecca Robinson had eight children: Mark, Mary (married Thomas Foster), Victoria (married Curtis Ward), Bathsheba (married Samuel Allen), Matilda (married WE Foster), Annie (married Albert Jaeger), Lucy (married Thomas McWayne) and John.

James Robinson was just 22 when he came to the Islands; he came from London, his birthplace, arriving here in 1820, before the first missionaries (while rounding Cape Horn his ship passed the “Thaddeus,” which was bringing the first missionaries from New England.)

He was carpenter on the whaling ship “Hermes.” In 1822, sailing from Honolulu for Japan the Hermes was wrecked on the reef of Holoikauaua (what is now referred to as Pearl and Hermes.) This seeming disaster turned into a new industry for Honolulu and proved to be the foundation of his subsequent business and of his fortune.

The combined crews (totaling 57) made it safely to one of the small islands and were castaway for months with what meager provisions they could salvage. He and the crew built a small schooner (the Deliverance) from the wreckage and the survivors of the wreck sailed back to Honolulu to remain permanently.

After his arrival, Robinson was befriended by Kamehameha II and John Young. He and a ship-mate, Robert Lawrence (a cooper (barrel maker,)) sold the Deliverance for $2,000 and found employment in repairing schooners owned by the king and chiefs and, in 1827, established Honolulu’s and Hawaii’s first shipyard at Pākākā, or “the Point,” on land obtained from Kalanimoku.

The shipyard was a busy place; Robinson supervised the actual work of the shipyard and trained Hawaiian helpers. Mr. Lawrence attended to the family cooking and personal affairs of the employees.

James Robinson found himself so burdened with overseeing the actual work of the shipyard that he did not have time to look after the business affairs of the firm. His acquaintance Robert William Holt led to his offer to Mr. Holt to join the firm as a business manager. Mr. Holt joined the firm about 1835.

Holt joined the Robinson and Lawrence families then living in the Pākākā shipyard. RW Holt showed his insight in business and began to make investments for the firm. The businessman of that day was a wholesaler, retailer, banker, and money changer.

The Kingdom of Hawaii had no coinage, so business was done with Spanish reals, English pounds, American dollars and sometimes French coins. Money could be made or lost in exchanging these coins.

An American whaler would come into port after spending a year at sea. The captain needed coins to pay off his crew, he needed coins to purchase supplies and he needed repairs to his ship.

Robinson, Lawrence and Holt would advance the captain the coins he needed at a price. In return the captain would give the firm a bill of exchange payable by his shipping firm in Boston or New York. Robinson, Lawrence and Holt would have to send the bill of exchange by the next ship going to New England.

Money was also to be made on bills of exchange in Honolulu. When other contractors in Honolulu were short on coins, the firm would buy bills of exchange at a 15 per cent discount. If the Kingdom of Hawaii needed money, the firm would loan it at 10 or 20 per cent interest. (Taylor)

“Robert Holt made a fortune in the whaling industry. He was a shipbuilder and he was involved in shipping. He was from the famous Liverpool family of Holts who are still England’s leading shipping people.” (John Dominis Holt IV)

During the lifetime of the shipyard partnership, RW Holt, James Robinson and Robert Lawrence had invested much of their earnings in lands and Honolulu property. Outright purchases had been made after the Mahele of 1846.

Among the lands were three large tracts in rural Oahu which Mr. Holt had evidently secured with the idea of developing them into ranches for his sons.

One of the tracts was the unique inland Ahupua’a of Wahiawa belonging to the Princess Victoria Kamamalu. Mr. Holt developed the Wahiawa lands as a cattle ranch, ran sheep, goats and horses on the place and built the first ranch house. Another large tract was the ahupua‘a of Mākaha.

This brings in a new name, William Arnold Aldrich – with interconnections into several of the families noted. A Boston Yankee, Aldrich married the daughter of Robert William Holt. WA Aldrich was born in 1824 into a Boston family and left home when news of the discovery of gold in California reached the East.

After accumulating a little money, he took a sailing ship for Hawaii and became a boarder at Washington Place, the home of the widow Mrs. Captain John Dominis (RW Holt’s sister-in-law).

Aldrich may have had a letter of introduction to Charles R. Bishop, a young New Yorker recently wed to the Princess Bernice Pauahi. Aldrich and Bishop struck up a lifelong friendship. They pooled their resources and went into the mercantile business. Eventually, merchandising led to financing new business ventures.

In 1853 the two formed Aldrich & Bishop, gave up merchandising and devoted their attention to financing. Eventually Aldrich and Bishop started the first bank in Honolulu.

Aldrich found two attractive young women in Mrs. Dominis’s household. They were the daughters of Robert William Holt by his Bostonian wife.

Mrs. Dominis was rearing the girls as ladies. Mrs. Dominis made it very plain that their father RW Holt was welcome to visit the girls at her home, but she did not approve of the girls visiting their father at Pākākā Point.

Aldrich fell in love with one of them, Elizabeth Holt. His love for the girl was encouraged by Mrs Dominis and by the girl’s father RW Holt. Mr. Aldrich and Elizabeth Holt were married December 25, 1854 at Washington Place.

As Holt aged, Aldrich was appointed guardian of Mr. Holt’s affairs. (In a hearing related to this, Robinson and Lawrence told the judge that RW Holt was now so old and infirm that he was unable to take care of his affairs as a partner in the shipyard firm.) (Taylor)

The guardianship lasted only a short time; Robert William Holt died July 6, 1862. Holt felt it his duty to protect his children by leaving a will, which like English wills would provide the children with an income without enabling them to touch the principal. Aldrich was the first administrator of the Holt estate.

Mr. Holt first provided his wife with an income of $800 a year. The income was to be drawn from the revenues of the estate. His daughter, Elizabeth, Mrs. William Aldrich, was to have one quarter of his estate, no strings attached.

Each of the three sons were named in the will. Each was given one fourth the income of the estate during his life and the children of each son were to inherit a share of their father’s revenue. The estate was not to be divided at the death of each son, except to set aside portions for the son’s children.

When Mr. Holt died, the partners Robinson and Lawrence took the Honolulu lands as their share and gave the Holt estate the rural Oahu lands. (Taylor)

Mr. Aldrich did well for the Holt Estate. The revenues were never so high in any of the following years. When the Aldrich’s left the Islands to live in the Bay area about 1869, the estate suffered from the loss of Mr. Aldrich’s astute financial ability.

As you look through the names of descendants of Robert William Holt, you will find that children of subsequent generations carry many of the names of people whose paths crossed with Holt. These help us remember Holts’ connections with others in the Islands.

December 3, 2023 by Peter T Young Leave a Comment

Trail of the Whispering Giants

Peter Wolf Toth (rhymes with ‘oath’) was born in 1947 (one of eleven children) into poor circumstances in the newly formed Republic of Hungary. His early years were marked by injustice and violence.

During the 1956 uprising, the Hungarian borders were open, briefly (before the Soviet tanks rolled in), and the Toth family took the opportunity to flee. After two years of being shuttled from refugee camp to refugee camp, Toth and his family eventually immigrated to the United States, and settled in Akron, Ohio. (Quahog)

As Toth grew up in his new country, he developed a deep interest in native North American culture and history. He saw in their story a parallel to the violent repression he had experienced in Hungary.

Although he studied art briefly at the University of Akron, and learned a lot from watching his father (also an artist), Toth considers himself to be self-taught.

In 1971 at age 24, Toth carved a statue of a native American (locally dubbed “the scarfaced Indian”) into a sandstone cliff in La Jolla, California – the first of what he referred to his ‘long Trail of the Whispering Giants.’

In Peter Wolf Toth’s words, “my monuments are made to remind people of the contributions of the Indians of this country. Statues to honor the plight of the Native Peoples of North America.”

“I study the indigenous people of that state, that province, or even that country or island, and once I have a good visual image of who they are … that’s how I come up with these statues. I even try to intertwine the spirit of the tree and the spirit of the (native).” (Toth, Johnson City Press)

“The purpose of my work is to honor the (Native American) people, to honor all people facing injustice.” (Toth)

“Peter Wolf Toth had just dropped out of college and was traveling around the country when he found himself in La Jolla, where his brother has resided for decades.”

“Seeing a ‘haunted face’ in the stone set him on a lifelong mission to honor legendary Native Americans and the plight of occupied indigenous nations. Today, his Trail of Whispering Giants includes 74 sculptures, all of which he carved by hand.” (San Diego Reader)

“Toth is an artist in many senses of the word. … First, he was a painter. Then, he etched his first sculpture into a cliffside in California in 1972.”

“He returned to his home in Ohio in search of another cliff to place his second statue. While he didn’t find any cliffs, he came across a dead elm tree, and from then incorporated wood carving into his repertoire as a sculptor. For his Native American pieces, he strives to use wood native to the area in which he creates each piece.” (Johnson City Press)

Traveling the United States in his ‘Ghost Ship’ (a modified Dodge maxi-van), he spent summers in the north and winters in the south, stopping wherever local officials would allow or invite him to carve one of his ‘Whispering Giants.’

“From Alaska to Florida he has sculpted giant memorials to native Americans. Forty-nine states have welcomed him so far. One state has not. Hawaii.”

“‘I’ve committed myself to honoring the native peoples of this country,’ says Toth who fled Hungary in 1956, and found a home in what he believes is the greatest country in the world.”

“In appreciation, Toth, 37, has devoted the past 17 years to chiseling whole trees into gargantuan 20-ton likenesses which he calls ’Whispering Giants.’”

“These colossal achievements, for which Toth accepts no money, have been featured on all three television networks and in The New York Times.”

“‘Not that it matters, but some of my statues have been valued at up to $100,000 – which is the least of the meaning here,’ says Toth, who lives on the money he earns from the sale of less intimidating icons and books. ‘My biggest obstacle has usually been getting the log.’” (Honolulu Advertiser, Jan 1, 1988)

Later that year, “The Church of Hawaii Nei invited Toth to carve the giant statue on its property at 59-254 Kamehameha Highway in Sunset Beach. … Weyerhaeuser Paper Co donated a huge redwood tree trunk for the statue. …[T]he statue is named Maui Pohaku Loa, after ‘the demigod Maui … from the beginning of time to the end of time.’”

During Toth’s sculpturing, “A city building inspector … happened to drive by there Friday and stopped his car to see what was on the roadside. He got out his tape and measured the statue’s two parts; the face is 16 feet long and the pedestal 4 feet.”

“Based on his measurements and description of the statue, the city Department of Land Utilization determined yesterday that no permit was necessary to erect it.” (It was considered a work of art and not a structure.) (Star Bulletin, May 11, 1988) The Hawai‘i sculpture is no longer standing near Sunset Beach.

What is now dubbed the Trail of the Whispering Giants, a collection of Toth’s sculptures, ranging in height from 20 to 40 feet, and are between 8 and 10 feet in diameter. There was at least one in each of the 50 US states, as well as in Ontario and Manitoba, Canada, and one in Hungary. (Wright)

Because the statues are made from wood (each is carved from a single log and is hand-chiseled (no power tools)), many have been damaged by storms, rot, termites, and winds. He has replaced several of them. The Hawai‘i statue is no longer displayed and the property that it was on has sold. (Lot of information here is from quahog, memorialogy and postcardhistory.)

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)