Peter T Young

May 20, 2020 by Peter T Young Leave a Comment

Immigration Station

By the middle of the 19th century the Hawaiian population had declined drastically through the impacts of disease and epidemics and the dispersal of the young men of the Kingdom on whaling ships and seeking their fortunes in the California gold fields.

In 1850, the Hawaiian population was down to 46,500. At the same time the American occupation of California and Oregon gave the islands a large, relatively close market for agricultural crops.

Starting in the 1850s, when the Hawaiian Legislature passed “An Act for the Governance of Masters and Servants,” a section of which provided the legal basis for contract-labor system, labor shortages were eased by bringing in contract workers from Asia, Europe and North America.

In 1852, the first group of 200 Chinese labor contract immigrants were brought in to work in the sugar plantations. In the hundred years from 1850 to 1950, over 350,000 labor immigrants were brought in to supply workers for the plantations and to augment a declining population with people of kindred races.

For nearly one hundred years immigrants arriving in Hawaiʻi had their initial processing in the area of the present immigration building at the entrance to Honolulu Harbor.

In the 19th century they came over the channel wharf to be processed at the pavilion and quarters of the Kingdom’s Quarantine and Immigration Depot built in 1879 on what was popularly called Fisherman’s Point.

King Kalākaua, who personally initiated Japanese immigration in a visit to the Emperor, visited the station to greet the initial group of Japanese laborers arriving in 1886. After a hospitable welcome which included entertainment of hula dancers, he invited some of the group to the Palace to display their skill at fencing. (NPS)

The United States government took over immigration matters after annexation and built new structures out over the mud flats (which opened July 4, 1905.)

The buildings were designed to fit the climate and atmosphere of Hawaiʻi and to be an inviting place for immigrants to come through. (This was the first use of terra cotta in Hawaiʻi.)

Although Herbert C. Clayton was the architect who contracted to design the building, it is quite evident that the architect associated with him for this project had the major design role, CW Dickey.

The entrance portico designed by Dickey as the most important architectural feature of the building reflects Hawaiʻi and the Immigration Station function as a bridge between East and West.

The portico is accented by Chinese architectural details and the large bronze compass plaque set in the floor of the entrance lobby shows Hawaiʻi as the crossroads of the Pacific by indicating distances to principle cities on the Pacific rim.

An interview with Mr. Dickey on July 27, 1934 in the Honolulu Star-Bulletin best describes the intent and execution of the complex in the designer’s own words:

“In designing the new immigration station buildings the main objective was a group of buildings expressing the spirit and environment of Hawaiʻi and at the same time maintaining well balanced and well-proportioned masses, graceful lines and a pleasing color effect.”

“This meant a wide departure from the more or less stereotyped stations of the mainland and it required no small amount of persuasion and diplomacy to get such a design accepted….”

“In general the buildings consist of low lying masses of cream colored stucco walls surmounted by graceful sloping roofs of variegated green and russet tiles.”

A special area was designed into the building to provide a “matrimonial” room where Japanese girls, who had been married by proxy in Japan to men living in Hawaiʻi, met their husbands for the first time and were formally married. These picture brides numbered 14,276 between the years 1907 and 1923.

Mr. AE Burnett, for many years the District Director of Immigration, hoped that the buildings would serve as a model for other stations across the nation.

The Dickey designed buildings were placed on the National Register of Historic Places (much of the information here came from those records.)

(By the way, in the existing immigration center, there is a fountain put in by Italian POWs from WWII – unfortunately, it is in a secured area and you can’t get directly to it. However, you can see it through a chain link fence on the back side (makai) of the building.)

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Arrival of Japanese contract laborers at Honolulu Harbor-1893

US-immigration-station-Honolulu-(HSA-S00042)-1905

Fort Armstrong-Immigrations_Station-behind-1910

Japanese immigrants landing at Honolulu Harbor-1893

Chinese_contract_laborers_on_a_sugar_plantation_in_19th_century_Hawaii-(WC)

Filipino_immigrant_family_in_Hawaii,_c._1906

Korean_immigrant_family_in_Hawaii_during_the_19th_century

Portuguese_immigrant_family_in_Hawaii_during_the_19th_century-(WC)

Statue erected on the 100th anniversary of the 1st Japanese immigration to Hawaii-1885-Kepaniwai Heritage Gardens, Iao Valley

Japanese_Picture_Brides-Desert_News-July_8,_1922

OLYMPUS DIGITAL CAMERA

May 19, 2020 by Peter T Young Leave a Comment

Waimea Valley

The Ha‘i ‘ōlelo (oral history) of Waimea, according to Hawaiian historian Sam Kamakau (who was from Waialua, O‘ahu), begins with the high chief Kama Pua‘a. Kama Pua‘a, according to traditional history, was given a gift from the Kahuna Nui (high priest) Kahiki‘ula. This took place sometime in the eleventh century. (pupukeawaimea)

The gift was all the lands that begin with the word Wai. The word Waimea means “sacred water.” Prior to the eleventh century, little is known about the Kānaka (people) who lived in the ahupua‘a of Waimea. The valley may have been settled a lot earlier. (pupukeawaimea)

Waimea Valley is a cultural resource of the highest possible order … There is no place quite like Waimea Valley on the island of Oʻahu, and very few places in the entire archipelago can equal it in terms of its religious associations, its preservation or its potential for answering many questions about traditional Hawaiʻi. (Hiʻipaka)

Waimea, “The Valley of the Priests,” gained its title around 1090, when the ruler of Oʻahu, Kamapuaʻa (who would later be elevated in legend to demigod status as the familiar pig deity) awarded the land to the high priest Lono-a-wohi.

From that time until Western contact and the overturn of the indigenous Hawaiian religion, the land belonged to the kahuna nui (high priests) of the Pāʻao line. (Kennedy, OHA)

The valley is surrounded by three Heiau. Pu‘u o Mahuka (“hill of escape”) is located on the north side of the valley; it is the largest heiau on Oʻahu (covering almost 2 acres) and may have been built in the 1600s.

On the opposite side of the valley near the beach is Kūpopolo Heiau. In the valley is Hale O Lono, a heiau dedicated to the god Lono. Religious ceremonies to Lono were held during the annual Makahiki season to promote fertility of the resources.

After Captain Cook was killed at Kealakekua Bay in 1779, Captain Charles Clerke took command of his ships, Resolution and Discovery. Searching to restock their water supply, they anchored off Waimea Bay in 1779. This was the first known contact of the white man on the island of Oʻahu.

Cook’s lieutenant, James King, who captained the Resolution, commented that the setting “… was as beautiful as any Island we have seen, and appear’d very well Cultivated and Popular.” (HJH)

King noted that the vista on this side of Oʻahu, “was by far the most beautiful country of any in the Group … the Valleys look’d exceedingly pleasant … charmed with the narrow border full of villages, & the Moderate hills that rose behind them.” (HJH)

Clerke wrote in his journal: “On landing I was reciev’d with every token of respect and friendship by a great number of the Natives who were collected upon the occasion; they every one of them prostrated themselves around me which is the first mark of respect at these Isles.” (Kennedy, OHA)

Clerke further noted, “I stood into a Bay to the W(est)ward of this point the Eastern Shore of which was far the most beautifull Country we have yet seen among these Isles, here was a fine expanse of Low Land bounteously cloath’d with Verdure, on which were situate many large Villages and extensive plantations; at the Water side it terminated in a fine sloping, sand Beach.”

“This Bay, its Geographical situation consider’d is by no means a bad Roadsted, being shelterd from the (winds) with a good depth of Water and a fine firm sandy Bottom, it lays on the NW side of this island of Wouahoo … surrounded by a fine pleasant fertile Country.” (HJH)

Waimea was a large settlement, though the actual number of inhabitants is unknown. With an almost constant water source and abundant fishing grounds, in addition to cultivation of traditional foods, Waimea was a classic example of the Polynesian managing natural resources. (pupukeawaimea)

Kamehameha took the island of O‘ahu in 1795, and he gave Waimea Valley to Hewahewa, his Kahuna Nui. He was the last Kahuna to preside over the heiau (temples) in the valley. Hewahewa died in 1837 and is buried in Waimea Valley. Waimea Valley has a total land area of approximately 1,875-acres and was originally part of the larger moku (district) of Koʻolauloa, but was added to the district of Waialua in the 1800s. (pupukeawaimea)

In 1826, Hiram Bingham, accompanied by Queen Kaʻahumanu, visited Waimea to preach the gospel and noted, “Saturday (we) reached Waimea … the residence of Hewahewa, the old high priest of Hawaiian superstition, by whom we were welcomed ….”

“The inhabitants of the place assembled with representatives of almost every district of this island, to hear of the great salvation, and to bow before Jehovah, the God of heaven.”

“There were now seen the queen of the group and her sister, and teachers, kindly recommending to her people the duties of Christianity, attention to schools, and a quiet submission, as good subjects, to the laws of the land.” (Bingham)

Reportedly, Waimea was a favored sandalwood source during the 1800s; cargo ships would anchor offshore to load sandalwood. However, by the 1830s, sandalwood was disappearing and soon the trade came to a halt.

From 1894 to 1898, a series of floods devastated the valley including homes and crops of approximately 1,000 Native Hawaiians. In 1929, Castle & Cooke acquired the land and leased it to cattle ranchers.

In the 1950s, sand was trucked from Waimea Bay Beach to replenish eroding sand at Waikīkī. Reportedly, over 200,000-tons of sand at Waimea Bay was removed to fill beaches in Waikīkī and elsewhere; there was so much sand that if you would have tried to jump off Pōhaku Lele, Jump Rock, you would have jumped about six feet down into the sand below.

From the 1970s through mid-1990s, Bishop Corporation (no affiliation with Bishop Estate) purchased Waimea and established Waimea Falls Park. For a 25-year period under the ownership of the Pietsch family, the valley was a commercial park with a restaurant and entertainment.

With financially faltering, the property was conveyed to New York investor and theme-park developer Christian Wolffer who envisioned an “adventure park,” which also failed. He later proposed a commercial attractions park and residential subdivision; the City Council gave preliminary approval to the deal. People complained.

The City & County of Honolulu later proceeded with a condemnation process to purchase the property. On June 30, 2006, the valley was purchased by a partnership of OHA, City & County of Honolulu, State Department of Land and Natural Resources, US Army and National Audubon Society.

Title passed to OHA; the remaining entities retained conservation easements over the property. I was happy to have represented the State in the arbitration negotiations on behalf of the State (after first putting $1.5-million of State funds into the pot, at the very last minute, the State made up a shortfall of $100,000, solidifying the closing of the deal.)

OHA formed Hiʻipaka LLC to own and operate Waimea Valley (kamaʻāina rates for admission are offered.) It’s a casual walk on a paved path through our World Class Botanical Gardens and Historical Sites up to our Waterfall area. The walk is ¾-mile one way or 1½-miles round trip. Visit their website: www.waimeavalley.net

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May 18, 2020 by Peter T Young Leave a Comment

Hawaiian Mission Children’s Society (HMCS)

“The name ‘Cousins’ Society’ was given by Mr. Orramel Gulick, who said that as the fathers and mothers spoke constantly of each other as ‘brother’ and ‘sister,’ their children were cousins – hence ‘Cousins’ Society’ became the common name.”

“The children of missionaries on these islands have formed an association among themselves which they call the ‘Cousin’s Society.’” (Anderson)

“The society was organized on June 5, 1852, by the young people of Honolulu. These young folk had assembled informally two weeks before, on May 22, at the old adobe school house – still in Kawaiaha‘o Lane”. (Andrews, Mid-Pacific Magazine, December 1913)

It Started as a Social Society

In 1852, the initial Constitution of the organization noted in its preamble, “We the children of the American Protestant Mission to the Hawaiian Islands, desiring to strengthen the bond of union that naturally exists among us, and to cultivate the missionary spirit among ourselves … do hereby organize ourselves into a Social Missionary Society …”

That initial constitution noted that, “The design of this Society is to cherish and promote union among its members, to cultivate in them an active missionary spirit; to stir them up to good works, and more especially to assist in the support of those children of Missionaries who may go forth from these islands on Christian Missions.”

“At the time our Society was organized June 5, 1852, there were no places of entertainment, for social enjoyments or organized mission work, or any society for the missionary children, no uplifting influences at their disposal. The family rules were strict.”

“Native prayer meetings at five o’clock in the morning and long Sunday services, mostly in Hawaiian, were the only change the poor children had, and the formation of the HMCS was a beautiful and wise undertaking. It has done its work faithfully and well.” (Cooke, 1900)

“Meetings were appointed for ‘the last Saturday evening of each month,’ which time was soon changed to ‘the Saturday evening of each month nearest the full moon.’”

“These meetings were opened by prayer and singing, and closed with the missionary hymn, ‘Waft, waft ye winds His story,’ and a collection for their missionary was taken up. Otherwise the meetings were social, literary and musical.”

“The first entertainment consisted of essays … The social attractions were perhaps even greater than the literary, as the ‘veranda brigade,’ men and women now in middle life, then belonging to the younger set, can aver. Lifelong friendships were made, and at least one marriage, that of OH Gulick and Annie Clark occurred at a ‘cousins’ meeting’ in that same adobe schoolhouse …”

“At the time of the organization of this society there were perhaps not more than twenty white families outside the mission circle. As the monthly ‘cousins’ meeting’ was about the only social function in Honolulu society, other people of refinement were very glad to receive invitations to these meetings.”

“Many of them became annual members, and some secured a life membership and became, and are still, as devoted adopted cousins, as loyal as are those born into the mission.” (Andrews, Mid-Pacific Magazine)

HMCS Transitioned into an Educational Institution

“But the years went by. The original members were scattered. A new generation arose. Society’s demands were many and moonlit Saturday nights were wanted for other meetings. … The society seemed to have outgrown the purpose for which it had been organized, and there was talk of disbanding. (Andrews, Mid-Pacific Magazine, December 1913)

In the 1900 annual meeting of the HMCS, retiring President, AF (Amos Francis Cooke, known as A Frank) Cooke gave his ‘To Be Or Not To Be’ address. In it, he challenged, “Having fulfilled its original design, let us now form a new society with broader aim, and with a more extended scope for membership, and plan to become a historical centre for all missionary efforts in the wide Pacific.”

“A historical or commemorative society offering occasion for missionary intelligence and personal reminiscences of the lives of our fathers and mothers on special or appointed days, would give to us and to our children and to the Christian world, a most valuable record and much history might be preserved that would otherwise remain unknown.

In 1904, the Constitution was changed, and the purpose expanded, “The design of the Society shall be to perpetuate the memory of the missionary fathers and mothers who brought Christianity to these Islands, also to promote union among its members, to cultivate in them an active missionary spirit, stir them up to good deeds, and to assist in the support of Christian work.” (Noted in the HMCS Annual Report 1904)

“Today (amended in 2015) the Society, preserves the memory and spirit of the original mission, promoting union among its members, stirring them up to good deeds, assisting in the support of Christian work, collecting, preserving, and interpreting archival and library materials, buildings, objects, historic fencing, and the grounds …”

“… at a historic site and library relating to the history of American Protestant Missionaries to Hawai`i and their descendants and relationships with the peoples of Hawai`i, and caring for, regulating and preserving the Mission Cemetery at Kawaiaha‘o.” (HMCS Constitutional Provisions 2015)

Hawaiian Mission Houses Historic Site and Archives

A 501(c)3 non-profit educational institution, Hawaiian Mission Children’s Society was founded in 1852, incorporated in 1907, and has no religious affiliation. It acquired the 1821 Mission House in 1906, restored and opened it in 1908. (HMCS now operates as Hawaiian Mission Houses Historic Site and Archives.)

Mission Houses Museum was established in 1920, and in 1974, the museum was granted full accreditation by the American Association of Museums (AAM). The property was designated as a National Historic Landmark in 1965.

The historic site, one acre in the middle of downtown Honolulu, includes Hawai‘i’s two oldest houses, the 1821 Mission House and the 1831 Chamberlain House, a bedroom annex interpreted as the Print Shop (1841), the Mission Memorial Cemetery, and a building which houses collections and archives, a reading room, a visitors’ store and staff offices.

A coral and grass stage, Kahua Ho‘okipa, was added in 2011; addition of a reconstructed grass dwelling is in permitting process. This was the headquarters for the American protestant Sandwich Island Mission established here from 1820 through 1863.

The organization developed a professional staff in 1970 and named the public program component Mission Houses Museum. An extensive strategic planning process culminated in early 2012 with a new name, Hawaiian Mission Houses Historic Site and Archives.

The archival collections include more than 12,000 books, manuscripts, original letters, diaries, journals, illustrations, and Hawaiian church records.

Hawaiian Mission Houses owns the largest collection of Hawaiian language books in the world, and the second largest collection of letters written by the ali‘i. The size and scope of these collections make Hawaiian Mission Houses one of the foremost repositories for nineteenth century Hawaiian history.

Visit the website at www.missionhouses.org

Click HERE to View/Download more on Hawaiian Mission Houses.

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Mission Houses

May 17, 2020 by Peter T Young Leave a Comment

Kaimiloa

The Royal Hawaiian Navy was created solely as a result of King Kalākaua’s plan for a confederation of Polynesian nations. This was an era of kingdom-building, and alliances were in vogue.

King Kalākaua had been in office since 1874, overseeing his small independent country. Influenced by his recent trip around the world, he looked forward to developing alliances with other Polynesian countries, seeing Hawaii in the center position. By 1883, commissioners had visited the Gilbert Islands and the New Hebrides, without success. (Kauai Historical Society)

The High Commissioner was a special Hawaiian envoy tasked with traveling to the various island nations of the Pacific to enlist them into the confederation.

In anticipation of the High Commissioner’s transportation needs, the Hawaiian government purchased a three-masted steamship named the “Explorer.” The ship was refitted as a gunboat and armed with Gatling guns and cannons. The name “Explorer” was translated into Hawaiian and the ship was renamed the “Kaimiloa”. The ship’s captain was George E Gresley Jackson.

His Hawaiian Majesty’s Ship Kaimiloa was commissioned on March 28, 1887, for the naval service of the Kingdom and comprised the whole of the Hawaiian Navy. (ksbe)

HHMS Kaimiloa was the first and only ship of the Hawaiian Royal Navy. The ship was a 170-ton Explorer gunboat, made in Britain in 1871. King Kalākaua bought the ship for $20,000 and added the rigging.

It sailed from Hawaiʻi to Samoa and other Pacific islands in an effort by Kalākaua to form a confederation of Polynesian states to counteract European imperialism.

The mission was facing an uphill climb in its endeavors. Imperial Germany was already in discussion with Samoa, and both Britain and the United States were interested in the structure of power within the region.

This important region was of interest to most of the European powers – two years after this voyage, the warships of the United States, England, and Germany were all at anchor in Apia Bay, as Germany had asserted a right to possession. (Kauai Historical Society) Talks did not progress well.

Capt. Jackson was a former British naval officer, and more recently, the former head of a reform school. Members of the crew were former students. On board was John E Bush, as the King’s embassy; the crew was Hawaiian. (Kauai Historical Society)

With only one month of training, the youths were put to the test when the Kaimiloa was ordered to transport the Secretary of Foreign Affairs to Samoa. The ship departed Honolulu on May 18, 1887, and arrived in Samoa 29 days later. (ksbe)

Historical accounts indicate that from the beginning there were problems with the officers and the crew. Upon arrival in Samoa on June 15th, the festivities were problematic as well. (Kauai Historical Society)

Robert Louis Stevenson, then a resident of Samoa, is quoted regarding a reception at the Hawaii embassy: “Malietoa, always decent, withdrew at an early hour. By those that remained, all decency appears to have been forgotten.”

In the morning, he added, the revelers were aroused from a drunken stupor and sent home. King Malietoa is reported to have said: “If you came here to teach my people to drink, I wish you had stayed away”. (Kauai Historical Society)

Due to the music program which was in effect at the reform school, some of these crew members were also members of a military band. They were led by Charles Palikapu Kaleikoa.

While the Kaimiloa was in Samoa, the Cadet Band performed concerts in Apia, the capital city, and around Samoa. The Hawaiian Consul reported (August 23, 1887:) Her (Kaimiloa’s) cadet band also became popular and their concerts were an appreciated treat to the Samoans. (ksbe)

The Hawaiian Consul in Samoa, also impressed with their exemplary conduct, reported in a letter: “I must say a word in praise of the Reform School boys. It was a matter of surprise to me to observe how well they behaved on shore and aboard, and how well they performed their duties.” (ksbe)

Under the direction of Lorrin A Thurston, the Kaimiloa was recalled. She returned to Honolulu Harbor on September 23, 1887; this appears to be her only voyage for the state. (Kauai Historical Society)

The crew was disbanded and the ship was decommissioned. After this, Kaleikoa joined the Royal Hawaiian Band and continued to play in it until his retirement 40 years later and retired as assistant band leader. (ksbe)

After it was decommissioned, the Kaimiloa was still used as a quarantine ship, but in 1888 she was sold and used as a transportation vessel between the Hawaiian Islands.

For a while, she was used for interisland shipping, transporting coal and oil. After a period in dry dock, her engines were removed (and used to turn wheels in a sugar mill operation) and in 1910, the hull was burned. (Kauai Historical Society)

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King_Malietoa_Laupepa_aboard_Kaimiloa,_1887

Kalakaua_aboard_Kaimiloa-(HSA)-PP-96-13-013-1887

HHMS_Kaimiloa_anchored_at_Honolulu_Harbor

Hawaiian-Samoan_meeting_aboard_Kaimiloa_1887

May 16, 2020 by Peter T Young Leave a Comment

Kalaniʻōpuʻū

At the time of Captain Cook’s arrival (1778-1779), the Hawaiian Islands were divided into four kingdoms: (1) the island of Hawaiʻi under the rule of Kalaniʻōpuʻu, who also had possession of the Hāna district of east Maui; (2) Maui (except the Hāna district,) Molokaʻi, Lānaʻi and Kahoʻolawe, ruled by Kahekili; (3) Oʻahu, under the rule of Kahahana; and (4) Kauaʻi and Niʻihau, Kamakahelei was ruler.

Kalaniʻōpuʻu was born about 1729, the son of Kalaninuiamamao and his wife Kamakaimoku. He died at Waioahukini, Kaʻū, in April 1782. His brother was Keōua; his son was Kiwalaʻō; he was the grandfather of Keōpūolani.

When Keōua, the father of Kamehameha, died, he commended his son to the care of Kalaniʻōpuʻu, who received him, and treated him as his own child. (Dibble)

Kiwalaʻo, a real son of Kalaniʻōpuʻu, occasioned much trouble to his father, and in several instances proceeded so far as to engage in open revolt. Kamehameha seems always to have been obedient and to have possessed the good will of Kalaniʻōpuʻu. (Dibble)

At the death of Alapaʻinui, about 1754, a bloody civil war followed, the result of which was that Alapaʻi’s son Keaweopala was killed, and Kalaniʻōpuʻu, descended from the old dynasty, became king of Hawaiʻi. (Alexander)

Kalaniʻōpuʻu, from the very beginning of his reign, made repeated attempts to conquer the neighboring island of Maui. He held portions of the Hāna district and the Kaʻuiki fort in 1775, when, in the war between Hawaiʻi and Maui, he commanded a raid in the Kaupō district. (Thrum)

While Kalaniʻōpuʻu was at Hāna he sent his warriors to plunder the Kaupō people. Kahekili was king of Maui at that time, when Kahekili’s warriors met those of Kalaniʻōpuʻu at Kaupō, a battle developed between the two sides. It was known as the Battle of Kalaeokaʻīlio; Kalaniʻōpuʻu’s army was routed and returned to Hāna.

Then, at the same time as the American Revolution, Kalaniʻōpuʻu promised revenge and, in 1776, he again went to battle against Kahekili. This battle (known as the Battle of Sand Hills or Ahalau Ka Piʻipiʻi O Kakaniluʻa) was recorded as one of the most bloody.

Unfortunately, Kalaniʻōpuʻu was not aware of the alliance between Kahekili and the O‘ahu warriors under Kahahana, the young O‘ahu chief, and these numerous warriors were stationed at the sand dunes of Waikapū and also at a place close to those sand dunes seaward of Wailuku.

Kalaniʻōpuʻu’s army was annihilated as they entered the sand hills of Wailuku. In a desperate act to save what was left, Kalaniʻōpuʻu requested that his wife, Kalola, plead for peace from her brother Kahekili.

However, knowing that Kahekili would not look upon her with favor, Kalola suggested their son, Kiwalaʻo be sent instead. Kahekili welcomed Kiwala‘ō; for a time, after the great Sand Hills battle in Wailuku, peace and tranquility returned.

Although often defeated, Kalaniʻōpuʻu managed to hold the famous fort of Kaʻuiki in Hāna for more than twenty years. (Alexander)

At the time of Captain Cook’s arrival (1778-1779), Kalaniʻōpuʻu was on the island of Maui. Kalaniʻōpuʻu returned to Hawaiʻi and met with Cook on January 26, 1779, exchanging gifts, including an ʻahuʻula (feathered cloak) and mahiole (ceremonial feather helmet.) Cook also received pieces of kapa, feathers, hogs and vegetables.

In return, Cook gave Kalaniʻōpuʻu a linen shirt and a sword; later on, Cook gave other presents to Kalaniʻōpuʻu, among which one of the journals mentions “a complete Tool Chest.”

After the departure of the Resolution and Discovery, Kalaniʻōpuʻu left the bay and passed to Kaʻū, the southern district of Hawaiʻi, having in his charge the young Kaʻahumanu. (Bingham)

In about 1781, Kahekili was able, by a well-planned campaign, to regain possession of the Hāna district and this marked the beginning of the disintegration of Kalaniʻōpuʻu’s kingdom. (Kuykendall)

Kalaniʻōpuʻu died shortly thereafter (1782.) Before his death, Kalaniʻōpuʻu gave an injunction to Kiwalaʻo and Kamehameha, and to all the chiefs, thus: “Boys, listen, both of you. The heir to the kingdom of Hawaii nei, comprising the three divisions of land, Kaʻū, Kona and Kohala, shall be the chief Kiwalaʻo. He is the heir to the lands.” (Fornander)

“As regarding you, Kamehameha, there is no land or property for you; but your land and your endowment shall be the god Kaili (Kūkaʻilimoku.)”

“If, during life, your lord should molest you, take possession of the kingdom; but if the molestation be on your part, you will be deprived of the god.” These words of Kalaniʻōpuʻu were fulfilled in the days of their youth, and his injunction was realized. (Fornander)

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

Kiwalaʻō and his chiefs were dissatisfied with subsequent redistricting of the lands; civil war ensued between Kīwalaʻō’s forces and the various chiefs under the leadership of Kamehameha (his cousin.)

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

With the death of Kiwalaʻo, the victory made Kamehameha chief of the districts of Kona, Kohala and Hāmākua, while Keōua, the brother of Kiwalaʻo, controlled Kaʻū and Puna, and Keawemauhili declared himself independent of both in Hilo. (Kalākaua)

Kamehameha, through the assistance of the Kona “Uncles” (Keʻeaumoku, Keaweaheulu, Kameʻeiamoku & Kamanawa (the latter two ended up on the Island’s coat of arms,)) succeeded, after a struggle of more than ten years, in securing to himself the supreme authority over that island (and later, the entire Hawaiian Islands chain.)

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