Peter T Young

June 15, 2017 by Peter T Young Leave a Comment

Sword of Kaluiki

The following are excerpts from Kalākaua’s ‘The Legends and Myths of Hawaii’ titled ‘Iron Knife.’ It speaks of early Japanese visitors to the Islands and the Japanese captain’s sword – the time frame is about the 1300s – it also includes an attempt “to consolidate under one general government the several islands of the Hawaiian group.”

“(A) Japanese vessel that had been dismantled by a typhoon, driven toward the North American coast until it encountered the northwest trade-winds, and then helplessly blown southward to the coast of Maui.”

“It was late in the afternoon that word had been brought to Wakalana that a strange vessel was approaching the coast. As it was high out of water and drifting broadside before the wind, it appeared to be of great size, and little disposition was shown by the people to go out in their canoes to meet the mysterious monster.”

“Wakalana hastened to the beach, and, after watching the vessel intently for some time, saw that it was drifting slowly toward the rocky coast to the westward. Seaman enough to know that certain destruction awaited it in that direction, Wakalana hastily manned a stout canoe and started out to sea in pursuit.”

“The waters were rough and his progress was slow, but he succeeded in reaching the vessel a few minutes after it struck the cliffs and was dashed in pieces. Seizing whatever they could find to assist them in floating, those on board leaped into the sea.”

“It was hazardous to approach the wreck too nearly, but Wakalana succeeded in rescuing from the waves and returning to Wailuku with five persons, but not before he saw the last fragment of the wreck disappear in the abyss of raging waters.”

“There is nothing in the names preserved, either of the vessel or its rescued passengers, to indicate their nationality. The name of the vessel is given as Mamala, which in the Hawaiian might mean a wreck or fragment.”

“The name of the captain was Kaluiki-a-Manu; the four others were called Neleike, Malaea, Haakoa and Hika – all names of Hawaiian construction. Two of them – Neleike and Malaea – were women, the former being the sister of the captain.”

“They landed almost without clothing, and the only novelties upon their persons were the rings and bracelets of the women, and a sword in the belt of the captain, with which he had thoughtlessly leaped into the sea from the sinking vessel.”

“They were half-famished and weak, and by gestures expressed their gratitude to Wakalana for his gallantry in rescuing them, and asked for food and water. Both were provided in abundance, and two houses were set apart for their occupation.”

“They attracted great attention, and people came from all parts of the island to see the white strangers. It was noted with astonishment by the natives that these men and women ate from the same vessels, and that nothing was especially tabu to either sex; but Wakalana explained that their gods doubtless permitted such freedom, and they should therefore not be rebuked for their apparent disregard of Hawaiian custom.”

“The comfort of the strangers was made the especial care of Wakalana, and they soon became not only reconciled but apparently content with their situation. But the kindness of the chief, however commendable, was not altogether unselfish.”

“He was charmed with the bright eyes and fair face of Neleike, the sister of the captain. He found a pleasure that was new to him in teaching her to speak his language, and almost the first use she made of oia was to say ‘yes’ with it when he asked her to become his wife.”

“Her marriage was followed by that of Malaea to a native chief, and of her brother and his two male companions to native women of good family. And here, as well as anywhere, it may be mentioned that, through her son Alooia …”

“… Neleike became the progenitor of a family which for generations showed the marks of her blood, and that the descendants of the others were plentiful thereafter, not only on Maui but in the neighborhood of Waimalo, on the island of Oahu.”

“The object of the rescued Japanese which attracted most attention was the sword accidentally preserved by the captain. No such terrible knife had ever before been seen or dreamed of by the natives.”

“They had pahoas, or daggers of wood or ivory, and knives of sharply broken flint and sharks’ teeth; they had stone adzes, axes, hatchets and hammers, with which they could fell trees, hollow canoes from tree-trunks, build houses, manufacture implements of war and industry, and hew stone of softer composition …”

“… they had spears and javelins with points of seasoned wood hard enough to splinter a bone; but iron and other metals had for ages been practically unknown to their race …”

“… and the long, sharp sword of the captain, harder than bone or seasoned wood, and from its polished surface throwing defiantly back the bright rays of the sun, engaged their ceaseless wonder and admiration.”

“As an ornament they regarded it with longing, and when they learned that it was a weapon of war .they felt that the arm that wielded it in battle must be unconquerable.”

“The captain did not see fit to disabuse the minds of the superstitious natives in their disposition to attribute a power of almost unlimited slaughter to the simple weapon. On the contrary, he rarely exhibited it except to distinguished chiefs, and in a few months it began to be mentioned as a sacred gift of the gods and pledge of victory to him who possessed it.”

“Nor was the knowledge of the existence of a talisman so wonderful long confined to the windward side of Maui. The fame of the terrible weapon spread from Hana to Ka‘anapali, and thence to the other islands of the group; …”

“… and if but few of the many who came to learn the truth of the report were favored with a view of the sword, all saw, at least, the strange people who were pointed out as the bearers of it from an unknown land, and the story of its powers was readily accepted.”

“But he who possessed it did not come as a conqueror, and, as he showed no disposition to use it offensively, the weapon ceased to be regarded with alarm.”

“(Hawai‘i Island ruling Chief) Kalaunui (Kalaunuiohua) and his army of conquest, last seen on their way to Maui in a fleet of two thousand canoes.”

“Wakalana had gone to the general defence with a force of eight hundred men, including Kaluiki, the Japanese captain, upon whose presence great reliance was placed by the warriors of Wailuku, if not by Wakalana himself.” But the Mauians, greatly outnumbered, were defeated and driven back to the hills.

“(Kualu, a young Chief from Hawai‘i Island)) hewed his way through the battling throng until he stood face to face with Kaluiki, the white captain, in whose hand was the shining blade which had so nerved the arms of the warriors of Wailuku.”

“With a blow of his battle-axe he struck the sword from the upraised hand of the strange warrior. As it fell to the earth he placed his foot upon it, and yielded no ground until the tide of battle swept around and past him, forcing to retreat the last to present a hostile front of the army of the captive king of Maui.”

“Left alone for a moment by the wild pursuit of the flying enemy, Kualu hurriedly stooped and thrust the sword into the earth, pressing it downward until the hilt was covered; then, placing a large rock upon the spot, he left the field, numbering, as he went, his paces to the wall behind which the Mauians had sought protection. … The victory was complete.”

Kuala later “removed the stone, and the next moment pulled from the earth and handed to Wa‘ahia the iron blade. She grasped it eagerly, and, with a hasty glance at its bright blade glistening in the starlight, wrapped it securely in a piece of kappa”.

“Elated with his successes (from Maui to Oahu,) and deeming himself invincible, Kalaunui next prepared for a descent upon Kauai and the conquest of the entire group.”

“The mō’ī of that island was Kukona, the fourth in descent from the great Laʻamaikahiki. Kalaunui recognized that the defensive resources of Kauai were not to be despised, but he as greatly underrated the military abilities of Kukona as he overrated his own, and therefore did not doubt the result.” Kalauniu’s forces were defeated and he was captured.

“Wa‘ahia announced that the price of the knife must be the liberation of Kalaunui, and was astonished at the promptness with which the terms were accepted.”

“A few hours later Wa‘ahia re-embarked for Kauai, taking with her, securely wrapped in a number of kapa folds, the sword of Kaluiki. She reached Kōloa within the time promised, and, proceeding to the palace, delivered to the king, in person and alone, the glittering blade which rumor had clothed with extraordinary sanctity and power.”

“The return of their captive king was joyously celebrated by the people of Hawaii, and a few days after Kapapa (daughter of Kalaunui) became the willing wife of Kualu.”

“The sword of Kaluiki, the ransom of a king, remained for some generations with the descendants of Kukona; but what became of it in the end tradition fails to tell.” (Kalākaua)

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June 14, 2017 by Peter T Young Leave a Comment

Waiawī

“King Liholiho ʻIolani (Kamehameha II) and his queen, Kamamalu, died in London while on a visit to see their ‘great and good friend’ George IV.”

“In order to show its respect for the royal pair who had travelled so far and who had come to such an untimely end, the British government sent their remains back to Honolulu in the Blonde frigate ….”

“The Horticultural Society of London, hearing of the intended departure of the Blonde for the Sandwich Islands, and wishing to help the natives of that group, obtained permission to send on the Blonde a fine collection of plants, considered suitable for the climate of ‘Owhyee’ under the charge of James Macrae, a young Scotsman, trained as plant collector and horticulturist.”

“The plants were to be distributed as a gift among the chiefs of the islands. By the same opportunity, John Wilkinson, a skilled agriculturist, was induced, evidently through promises held out to him by Boki … to come out to Honolulu with the intention of starting some kind of tropical farm on land to be given him by Boki.” (Wilson)

The common guava was introduced into the islands in the early-1800s by the sea-faring Spanish botanist, Don Francisco Marin. Live plants of Waiawī (strawberry guava – a native to southeastern Brazil) were probably introduced into the islands from England on board the ‘Blonde’ in 1825. Shortly after their introduction, both species became wild. (HEAR)

Strawberry guava has been intentionally introduced in nearly all of the countries in which it is currently found. Its attractive fruit and leaves are generally desired more as an ornamental than a fruit crop. It was originally transported from its native range in Brazil to China at an ‘early period,’ presumably by the Portuguese. Seeds were taken to Europe in 1818. (Wessels)

“Of the thousands of plants that have been introduced into Hawaiʻi over the past 225 years since the arrival of Captain James Cook, the strawberry guava has to be one of the worst invasive plants in Hawaiʻi’s mesic to wet forests.” (Miyashiro)

While not an aggressive plant in its native environment, in Hawai‘i and most other places it has been introduced to, strawberry guava is a vigorous invader of native plant communities.

It is able to occupy and tolerate a broad range of environmental conditions (23 different vegetation types ranging from dry grassland to tall, native forest.)

Shade tolerance is an attribute that allows for the seeds to germinate and establish themselves in areas otherwise unavailable, thus increasing the habitats it is able to occupy. (KRCP)

In the early 1900s this plant, along with many others now recognized as invasive species, were planted intentionally by forestry workers on mountain slopes denuded by grazing cattle. The idea was to plant fast-growing and easily naturalizing plants to control the mass amounts of soil being lost to erosion on the barren mountain sides.

It is now common on all of the major Hawaiian Islands between sea level and 4,000 feet in elevation, especially in landscapes that receive moderate to high amounts of rainfall.

Strawberry guava engulfs everything in its path under a tangle of roots and sprouting trunks that steal light, water, and nutrients from native plants and destroy habitat for native birds and invertebrates. At current pace, it could replace entire native ecosystems and endangered species habitat.

The tree spreads by both shoots and seeds and grows fast in Hawaii, owing in part to the absence of the predators and diseases found in its native Brazil.

Strawberry guava crowds out the understory plants that protect our soils, increasing soil erosion and runoff into our streams, nearshore waters, and coral reefs.

Dense thickets of strawberry guava are impossible to penetrate, blocking access to the native forests and popular trails for hikers, hunters, birders, and subsistence gatherers. (Conservation Council for Hawai‘i)

Strawberry guava is fast growing and bears a substantial amount of fruit which translates to a substantial amount of seeds. Some counts from different sites on Hawai‘i Island found fruit containing 25-70 seeds per fruit.

Guava relies heavily on dispersal via animals, especially feral pigs. The fruit is eaten by pigs and birds, passed through their digestive system and deposited back into the earth where seeds germinate and grow.

Allelopathy is another technique used by strawberry guava to maximize its potential. This is a process where the plant releases certain biochemical (likely from its roots) that suppresses the germination and growth of species around it.

Strawberry guava’s robust growth contributes to its persistence and difficulty to control. Cutting branches and even the entire stump just causes many new shoots to emerge, barely harming the tree. (KRCP)

Strawberry guava is one of the greatest threats to native Hawaiian forest birds. It displaces native plants that feed and shelter native birds, and invades their essential foraging and nesting habitat.

It infests hundreds of thousands of acres across our state. It produces billions of seeds annually and spreads at exponential pace – often into steep or remote terrain. (Conservation Council for Hawai‘i)

Though it yields fruit and wood, strawberry guava is one of the most serious threats facing Hawaii’s native forests. Research shows that strawberry guava can ultimately invade almost half of the land area of Hawaii Island, degrading nearly 300,000 acres of conservation lands on that island alone. Remaining rainforests on other islands are similarly threatened.

“Water loss from the invaded strawberry guava forest in Hawai‘i Volcanoes National Park is 27% higher than that from the native forest on average. This is a huge loss of water from our soils, streams, and groundwater systems.” Thomas Giambelluca, Professor, Dept. of Geography, University of Hawai‘i)

Strawberry guava has not been identified as a potential biofuel in any serious commercial proposal in Hawai‘i. The areas where we most want to control its growth would be difficult if not impossible to access for commercial purposes. (Conservation Council for Hawai‘i)

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Strawberry-guava-stand-OISC

Waiawi_thicket_JJeffrey

Strawberry_guava

Strawberry Guava

Strawberry Guava_infestation

Strawberry guava forms dense thickets that overwhelm and choke out native species-FEA_Biocontrol

HikingWaahilaRidge

June 13, 2017 by Peter T Young Leave a Comment

Three Events that Prepared the Way

“The fiftieth anniversary of the introduction Christianity into these Islands will be celebrated this year as a jubilee”. (Pacific Commercial Advertiser, June 4, 1870) “(T)he king (Kamehameha V) proclaimed Wednesday, June 15th, a national holiday …”

“… as it was to be observed in commemoration of ‘the introduction of Christianity into this kingdom, under the auspices and direction of the American Board of Commissioners for Foreign Missions.’” (Christian Work, September 1, 1870)

“The present week having been designated for the observance of the fiftieth anniversary of the landing of the first American Missionaries on Hawaii, in April 1820, the exercises have partaken of a character designed to celebrate the event.”

“The very idea of such a festival stirred up great enthusiasm among the native population, who have been eager to manifest their appreciation of the efforts of the missionaries, and their joy at the improved state …”

“… and nearly five hundred dollars were contributed by them during April to aid in the celebration. The exercises opened on Sunday morning, when both the native congregations in this city united at Kawaiahaʻo Church to hear.” (Pacific Commercial Advertiser, June 18, 1870)

Later, a “collation was spread for six or seven thousand people, such as had never before been seen on those Islands. His Majesty the King (Kamehameha V), and Queen Emma, honored the feast by their presence for a brief space. The king had previously contributed two thousand pounds of poi, with meat and fish, and afterwards he gave a hundred dollars towards expenses.” (Anderson)

“On Sabbath morning June 12th, the two native congregations in Honolulu united, in the Kawaiaha‘o or great Stone Church, to hear the Rev. Mr. Kuaea, the distinguished native pastor, preach the Jubilee sermon.” (Anderson)

“It was of course in the Hawaiian language. Every seat in the church was occupied, and benches were brought in till all available space was filled. As many as twenty-five hundred persons were seated.”

“In the evening, members of the royal family, government officials, and foreign ministers, assembled to hear an interesting historical discourse by the Rev. Dr. Damon.”

“The speaker noticed the occurrences which led to the coming of missionaries to the Islands, the remarkable results achieved, and expressed the opinion that the Chinese in time would take the place of the present people, who seem to be declining.” (Christian Work, September 1, 1870)

Damon spoke, in part, about three events that formed the foundation for the success of the Hawaiian Islands Mission – and the reason for celebration of the Jubilee.

He noted, “During the forty-two years after the Islands were discovered by Cook, or during a longer period than one whole generation, the inhabitants of these Islands lived and died unvisited by Gospel Missionaries, or unblessed with the light of Divine Revelation. …”

“The introduction of Christianity among the in habitants of any nation, savage, semi-civilized, or civilized, is a great event. The case of the Hawaiians forms no exception to this remark. It has appeared becoming to commemorate this event by a Jubilee gathering, and other anniversary meetings and exercises …”

“In a careful review of the history of the Hawaiian nation previous to 1820, I think there are three great and leading events which prepared the way for the new order of things, viz.:….”

“… The conquest of the Islands by Kamehameha I, and the consolidation of the government under one ruler; the visit to the United States of Obookiah (‘Ōpūkaha’ia) and his Hawaiian associates, Thomas Hopu and others; the abolition of idolatry, and the utter renunciation of the old tabu system.”

“These three events, I deem of vast moment, if a person, would take a clear, calm, and philosophical view of the great event, which we are gathered to commemorate. The Hawaiians were led through a period of forty years’ wanderings, even after their existence was known to the civilized world, before they were permitted to enter the Land of Promise.”

“(F)or seventy years (the Kamehameha Dynasty) has stood as firmly, and exercised its functions as efficiently for the welfare of the people of these Islands, as that of any other government on earth. A glance at other nations would disclose the existence of wars, turmoils and revolutions, far more disastrous than have existed here during the past seventy years.”

“I do not hesitate to regard the establishment of a regularly ordered and firmly administered government, although despotic, by Kamehameha I, as a very necessary and important step towards the successful spread of the Christian religion, when the time came for the arrival of the American Mission.”

“It has been reported by some, that Vancouver was instructed by Kamehameha I to send Missionaries from England to these Islands, but the project failed from causes now unknown.”

“The visit of that great English navigator has ever been regarded as among the memorable events in the early history of these Islands, but that was of trifling moment compared with the influence which Obookiah and Lis associates exerted in behalf of this Kingdom and people.”

“He was educated for a priest, to an idol temple, but the Great Ruler of nations led him to forsake his home, embark on board an American ship, by which he reached the United States, in 1809. … “

“The arrival or Obookiah led the Rev. SJ Mills Jr, thus to write to his friend, Gordon Hall ‘What does this mean? brother Hall, do you understand it? Shall he be sent back unsupported to reclaim his countrymen? …”

“… Shall we not rather consider these Southern Islands a proper place for the establishment of a mission?’ This is the first allusion to the subject or a christian mission to the Islands, which I have met with in any American publication.”

“His subsequent career for ten years was identified with the Cornwall Foreign Mission school, in Connecticut, and with efforts to awaken an interest In behalf of the Hawaiian Islands as a mission field.”

“Persons who have not carefully reviewed the rise of the Foreign Missionary enterprise In New England, from 1810 to 1820, can with difficulty realize how prominently Obookiah stood before the religious community in America”

“He travelled through the New England States addressing large assemblies. His name became as familiarly known among the churches as that of the most prominent minister of the Gospel.”

“(D)estruction of Idolatry and the abolition of the Tabu system … is one of the most remarkable events not only in the history of the Hawaiian but of the world. It is without a parallel, either in ancient or modern times.”

“It was altogether an unheard of event in the history of idolatrous nation, for any one to cast aside its Idols, unless others were adopted in their place, or their idols were cast aside for the people to embrace Christianity.”

“Hawaiians cast aside theirs, and did not take others In their place, nor were Influenced thereto by the messengers of gospel truth, for as yet the missionaries had not landed on these shores, and it was not known that they were on voyage hither.”

“‘Hath a nation changed their gods, which are as yet no gods?’ asks the prophet Jeremiah. He did not ask, ‘Hath a nation cast aside their gods?’”

“We have now arrived at a point in our historical review, when it is fitting we should carefully consider, the special event which gives significance to this Jubilee Day. The Anniversary of the landing of the Pioneer Missionaries”.

“Soon after the landing of the pioneer band of Missionaries, stations were taken on Hawaii, Oahu, and Kauai. The King and Chiefs were led to adopt a most liberal and enlightened policy in regard to grants of land and other privileges.”

“The history of no Christian Mission, in ancient or modern times, reveals a more cordial welcome to the messengers of the Gospel. For the most part, that policy has been uniformly continued through the entire half-century which has since elapsed.”

“Fully to appreciate those labors, the observer must review the nation’s history prior to the arrival of those judicial and legal gentlemen who have labored in conducting this people from their Feudal state and system, to the adoption of a Constitutional Monarchy.”

“The whole time allotted for this discourse might be fully employed in repeating the narrative of American, French and English aggressions.”

“The only wonder is, that the nation now remains free and independent, when we reflect upon the strong tide of revolution which has raged, and which has swept away the native governments of the Society Islands, New Zealand, Fiji, and other Polynesian groups.”

“While I acknowledge the jealousies of rival Great Powers has had something to do in this matter, I will not ignore the fact, that from 1820 to 1870, the American Missionaries on these Islands have uniformly combined to form a strong conservative element to uphold the throne.”

“Democratic or Republican by birth and education, they have rallied for the support of the Hawaiian Government, represented by the Kamehameha Dynasty.”

“The fact is patent, that from the landing of the Missionaries to the present time, they have exerted a greater or less influence upon the general policy and administration of the government. I make no attempt to ignore or conceal this fact …”

“… but I challenge the world, to show that this influence, direct or indirect, has not been good, salutary, and conservative. I can point to the Bill of Rights … as embodying those principles which the Missionaries had taught the Rulers of these Islands, and you will find them in harmony with the Magna Chart of England, and the Declaration of American Independence. …”

“We do not thus assemble because the results of Missionaries and philanthropic labor reflect so much honor upon man or any human agency, as upon God the Great Head of Church. The work has been God’s work. As we have seen, He prepared the way, for the introduction of the Christian religion. God’s mighty power has ever been recognized and acknowledged.”

Samuel-Chenery-Damon

June 11, 2017 by Peter T Young Leave a Comment

La Ho‘o-mana‘o O Kamehameha I

Kamehameha Day was first celebrated in 1871 by Kamehameha V as a day to honor his grandfather, Kamehameha I (however, it was first celebrated on December 11 of that year.)

Here’s a little background on the celebration (Kepā Maly gave me information from SM Kamakau) and the reasoning why we now celebrate Kamehameha Day on June 11.

“The celebration of Kamehameha Day on June 11 came about in the following way.”

“On December 11, 1871, the birthday of Kamehameha V who was at that time ruling king, a public celebration was held with horse-riding and other sports.”

“It was agreed to make this celebration an annual event, but because of the uncertain weather in December to change the date to June.”

“Kamehameha V died soon after, and the holiday remained as a “Day in Commemoration of Kamehameha I,” (La Ho‘o-mana‘o o Kamehameha I.)”

So, while linked to Kamehameha V’s birth date (December 11,) because the weather is better in the summer, the decision was made to have the Kamehameha I celebration six months from the King Kamehameha V’s birthday (i.e. June 11 – the date has no direct significance to Kamehameha I.)

The 1896 legislature declared it a national holiday.

“Kamehameha Day was generally observed by the people. Elaborate preparations were made for the celebration of the day, with sumptuous feasts and sports, and every effort was brought to bear in order to insure the success of the occasion.”

“It might well be said that, in the language of the poet, its observance was usually attended with:
‘The boast of heraldry, the pomp of power,
And all that beaut’, all that wealth e’er gave.’”

“The celebration itself was characterized by a cheerful spirit and good-fellowshlp. “Aloha,” the watchword that opened every heart and brightened every soul, was greeted on every side, and hospitality, unalloyed and unbounded, was displayed at every door. There was no distinction in race, color or creed.” (John C Lane, Mayor, 1916)

In 1939, Hawaiʻi Revised Statutes under the Territorial Legislature of Hawai‘i created the King Kamehameha Celebration Commission – that law remains in effect, today.

State law notes: §8-5 King Kamehameha celebration commission … “The commission shall have charge of all arrangements for the celebration each year generally observed throughout Hawai‘i Nei on June 11, to commemorate the memory of the great Polynesian Hawaiian warrior and statesman King Kamehameha I, who united the Hawaiian Islands into the Kingdom of Hawai‘i”.

In 1978 the legislature renamed this holiday King Kamehameha I Day.

Almost from its first observance this day was celebrated chiefly by horse races in Kapi‘olani Park; but the races eventually gave way to today’s parades of floats and pāʻū riders.

On February 14, 1883, the Kamehameha statue was unveiled at Aliʻiōlani Hale during the coronation ceremonies for King Kalākaua.

The stance of the statue, with spear in left hand and right outstretched with open palm, showed the “successful warrior inviting the people … to accept the peace and order he had secured.”

There are now five different statues of Kamehameha:
• The first replica stands prominently in front of Aliʻiolani Hale in Honolulu
• The initial (repaired) casting of the statue is at Kapaʻau, North Kohala
• Another replica is in US Capitol’s visitor center in Washington DC
• Another statue is at the Wailoa River State Recreation Area in Hilo
• A statute, created by Herb Kane, is at the Grand Wailea Resort Hotel & Spa on Maui

The customary draping of the Kamehameha Statue with lei dates back to 1901. The image shows the lei-draped statue of Kamehameha in Honolulu. (wongsto)

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Kamehameha Day-2015-(wongsto)

June 10, 2017 by Peter T Young Leave a Comment

Prior to the Hawaiian Constitution

Collaboration between Ali‘i and the American Protestant missionaries resulted in, among other things, the introduction of Christianity, the creation of the Hawaiian written language, widespread literacy, making Western medicine available, and the evolution of a new and distinctive musical tradition with harmony and choral singing.

In addition, the missionaries collaborated with the Chiefs on the promulgation of a constitutional government. William Richards, a member of the Second Company of American Protestant missionaries was instrumental in transforming Hawaiian governance, through a constitution with individual rights.

In a March 15, 1841 letter from Richards to Captain Charles Wilkes, he gives his general observations on Hawaiian culture and description of economic and political conditions leading up to Declaration of Rights (1839) and Hawai‘i’s first constitution (1840.) The following are excerpts from that letter:

“As far as there was a regular government it was mainly of a feodal character and vested in the various ranks of landlords from the king down. The power of each particular lord was generally supreme or nearly so, over his own vassals, nor was that power entirely confined to personal dependants.”

“There was so much politeness, or respect, or fear, whatever it might be called, existing between the different chiefs, that any one chief might call on the dependants without much danger of giving offence.”

“Thus the people were often compelled to serve many masters, and often too out of the regular line of landlords landholders &c …. As a general thing however each chief had his particular lands, & tenants, and agents and servants, and ruled his own little kingdom according to his own laws, being himself however entirely subject to his superior, as his own agents were to him.”

“Civil rights were very little respected, nor were they scarcely known to exist. There were some general rules however a kind of common law, which when violated, the offender was often and perhaps generally punished, particularly if the crime was of an aggravated kind.”

“Kamehameha I in repeated instances punished murder by death. Grand larceny was a capitol offence if the injured person had power to execute what was considered to be law, and the chiefs and even the king not unfrequently espoused the cause of the injured party, and inflicted punishment for flagrant crimes.”

“As far as there was any real system to the government, it was deeply interwoven with their religious tabus, as well as with their feodal tenures, and a full account of the government therefore, would embrace an entire history of the tabu & also of the feudal system.”

“From the earliest periods of Hawaiian history, it appears that the tenure by which the lands have been held has in most respects been feodal, and the origin of the feuds was nearly the same as among the Goths, the Huns, the Vandals, and other northern nations of Europe.”

“A chieftain who could collect a sufficient number of followers to conquer a district or an Island, as soon as he had accomplished his object collected his victorious army about him for the purpose of dividing the spoil, or what they called ‘Cutting up the lands.’”

“The leader or king took his choice among the best of the lands, and on these lands placed some of his own particular servants, as agents to superintend the cultivation for himself.”

“The originall tenants who were on the farms at the time they were seized by the invading army usually remained under the new conquerers, at least many or most of them, and by these the land was cultivated for the king under such new agents as he saw fit to appoint.”

“After the king had taken his choice, he then divided out the whole conquered territory among the leaders of his army, giving the most valuable portions to those who had acted the most distinguished part.”

“In doing this, the king had full opportunity to show his skill & wisdom, for it was no easy task to give satisfaction in the division of the lands. Before the work was finished, difficulties often arose, and not unfrequently rebellions and new wars.”

“Every receiver of lands or feudatory was bound to his particular benefactor in the same manner as the first ranks were to the king, and thus a perfect feodal connexion was established between the king and his lowest subject through the various ranks of lords and tenants.”

“By this means, the chiefs secured and retained their authority over the people—and the rich over the poor. The authority and controll was almost perfect. It was the only system of governing with which the Hawaiians have been acquainted, and even to the present day, it is next to impossible to convince the elder chiefs that authority and subordinations can be maintained by any other means.”

“An old chief said to me, ‘If we can not take away their lands, what will they care for us? They will be as rich as we.’”

“The consequence of this system was that the common laborers did not themselves receive probably on an average more than one third of the avails of their labors, while the different orders of chiefs received the remaining two thirds.”

“The great amount however taken by the superiors was not the worst feature of this oppressive system. The remaining one third was not safe. Or rather there was no distinct dividing line by which the tenent might know and hold his own.”

“If a man by uncommon industry, brought his farm to a higher state of cultivation than his neighbor, he was not thereby sure of having more for his own use, and he could not distinctly lay his hand on any article of value and say that was his own.”

“But notwithstanding all these advantages which the superiors enjoyed over their inferiors, yet favoritism, jealousy, but more than all natural fickleness of character were so universal, that no landholder considered himself safe in his possessions, and therefore even ridiculed the idea of making extensive improvements.”

“So insecure did the people feel themselves to be in the possession of their lands, that the more reflecting class always tried to obtain and often did obtain a small division under different chiefs, so that when they were dispossessed of one, they might be saved from starvation by the produce of the other.”

“There were however customs, rules, and an acknowledged propriety of conduct in relation to taxation and dispossessions of lands. But there being no fixed law, nor courts of justice, or source of appeal, the people were in effect tenants at will, each particular class to their direct landlords.”

“And what was more, it was usually the case that when a man was dispossessed of his lands, he was usually dispossessed of most, if not all of his personal estate which had been acquired either directly or indirectly from the lands he had possessed.”

“The greatest changes took place at the death of the landlords, when the right to the feuds descended to their heirs. These heirs almost as a matter of course would have a different class of favorites from their predecessors, and therefore would dispossess the old tenants, and put their personal favorites in their places.”

“When the king deceased, great changes in every part of his dominions was the consequence. If a chief either of higher or lower rank deceased, then all the estates in his particular feoffment, and those only, were affected.”

“But among all the better classes it was considered improper to eject the direct cultivaters of the land and hence it was often the case that all the different ranks of chiefs were dispossessed, while the last dependants, the cultivaters of the soil, were continued in their possessions. Had this always been the case it would have greatly mitigated the evils of the system.”

“This feodal tenure under the present system of government has not entirely ceased to exist, but it is greatly modified. Indeed in principle it has nearly ceased, but in practice it continues to a very considerable extent.”

“The new laws define the rights of the different classes, and prescribe the rules by which each class shall be governed. Officers are also appointed to see that the rules are observed, and assess damages according (to) law where the rights of one class are invaded by the people of another class.”

“No tax whatever can be laid and no property seized, not even by the king, except by express provision of law. No landlord can disposs(ess) his tenants of their fiefs for the right of the tenants is declared perpetual.”

“The tenure therefore by which the lands are now held may be considered that of perpetual lease, subject to forfeiture for non payment of rent, the amount of which is regulated by laws in which the people have a voice and no new tax can be laid without the assent of their representatives.”

“The principle evils which no[w] remain to weaken the tenure by which lands are held, are the ignorance of the officers of the new system, and their fear of acting against the interests of chiefs and persons of rank. These evils however are fast diminishing.”

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Miloli‘i Valley, showing two grass-thatched houses-19th_century-(Carpenter)