Ali’i / Chiefs / Governance | Page 125

September 29, 2016 by Peter T Young 1 Comment

Lili‘uokalani to Remarry?

“There will be a marriage before long of two distinguished personages of widely separated islands in the vast Pacific ocean. One of these personages is former Queen Lili‘uokalani of Hawaii and the other is Paea Salman, prince of Tahiti.”

“When asked as to the truth of the report that he would soon claim the former Hawaiian queen as a bride a broad smile enveloped the features of the prince – it was a happy smile, and there was love in his eyes, too.”

“He hesitated a moment before replying, and his mind seemed during that brief period to be occupied with pleasant thoughts of the queen. He toyed with a piece of twine and, almost bashfully said, ‘Now, really, l don’t like to discuss the matter. It is not for me to say. Affairs of the heart are not for the public. Do you think so?’” (San Francisco Call, September 29, 1907)

Two days later, Lili‘uokalani’s response was “couched in the single, sniffy word ‘No’ and Queen Lil had not the grace to cable herself. It was signed by her secretary.” (San Francisco Call, October 1, 1907)

Whoa; let’s look back …

Alexander Ariipaea Salmon (sometimes Salman,) known as ‘Pa‘ea,’ was the son of the Jewish Englishman Alexander Salmon, or Solomon, who had been Secretary to Tahiti’s Queen Pomare. His was from a rich and influential Tahitian family.

His mother, the ari‘i Taimai, was a historic personality in her own right. His sister Marau was the current queen of Tahiti, wife of their cousin King Pomare v. (Fischer)

By all accounts he was sincere, dedicated, honest and keenly interested in the Rapanui people – although his main concern, as a businessman, was always turning a profit.

Because of his native English and Tahitian, was well as rudimentary Rapanui, he served as principal informant for the British and Germans in 1882 and for the Americans in 1886. Pa‘ea Salmon would remain on Rapanui for a full decade.

Salmon inherited his father’s business interests and became co-owner with Brander of the Maison Brander copra and coconut oil plantations in Tahiti, the Marquesas and the Cooks. (Fischer)

“Prince Salman is a remarkably large man. He stands six feet two inches ‘in his stockings’, and weighs 300 pounds, all of which lie carries splendidly. He stands erect as any soldier, and, notwithstanding his great bulk, gets about as actively as a healthy youth of 18.”

“At his Island home, far away in the south seas, the prince, who has an abundance of riches and who owns extensive lands, is most popular. He is known as a ‘good fellow’ and probably the most easy-going of all the big chieftains of the islands.” (San Francisco Call, September 29, 1907)

“(W)hen the same prince visited Honolulu many years ago he made a very fine impression on the royal family as well as on local society in general.”

“His portrait, still preserved among the royal household treasures, shows him as a fine specimen of manhood. He must now be well above middle age and, from all accounts, is well preserved as well as abundantly wealthy and much traveled.”

“All Honolulu will join in the wish that his much reported intention of visiting Queen Liliuokalani may prove real through his arrival at an early date.” (Advertiser, March 3, 1907)

“The incident that occasioned the Queen the most inconvenience was when the Mariposa, running between San Francisco and Papeete, put in here for fuel oil.”

“A young man close to the Washington Place household, amidst an exciting misapprehension before the Mariposa docked that the steamer had been chartered to land the prince here, sent a wireless telegram to Lahaina to Queen Liliuokalani then there informing her of the prince’s arrival as a fact. She hastened to Honolulu only to find that it was all a mistake.”

“When the Queen was first apprised of the intended visit of the prince she began to make elaborate preparations, with no stint of expense, for his entertainment.”

“Her Waikiki beach villa was renovated and repainted from top to bottom, as well as improvements to the grounds made, the cost amounting to two thousand dollars or more.”

“It was Lili‘uokalani’s purpose to place the whole establishment at the prince’s disposal throughout his sojourn, or, if he preferred, the entire second floor of Washington Place in town which was also especially prepared for the purpose. (Advertiser, March 3, 1907)

“… of the courtship of Prince Salmon. It will, we hope, point a vigorous moral lesson on the dangers of overconfidence, the premature announcement that you have a thing cinched, or, to draw upon the old fable, of counting chickens before they have emerged from the shell.”

“So Prince Salmon, not conceiving how the queen could refuse an honorable offer from himself, which in the uniting of South Sea blood would not be without its political significance, announced that he was going to Honolulu, not to propose marriage, but in fact to marry the Queen.”

“He said nothing about it to her … but merely made a bid for an invitation to her Honolulu home.” (Town Talk, San Francisco Daily Times, October 26, 1907)

“Investigation, however, showed her that the prince had nothing in his own right; that his expedition in search for a wife had been financed by his friends.”

“Fearing that their prince might die and leave none of his blood to perpetuate the traditions of the island’s ruling house, certain of the prince’s faithful subjects … have banded themselves together to furnish funds by which a matrimonial campaign might be launched and carried on by the fat princeling.”

“He abandoned his suit to win ex-Queen Liliuokalani and laid his plans to capture the heart and fortune of a daughter of the Golden West, living in Berkeley. These plans came to nothing, however, through the opposition of the parents of the young woman, and sorrowfully the prince had to report another failure. His backers became furious.”

“Then came the troubles which have of late been crowding the smile from the broad, brown countenance of his majesty. The prince had been spending the money of his leal subjects as a prince should …”

“… for dinners to prima donnas, entertainments to chorus girls by the chorus full, rental of automobiles at $5 an hour, the best of everything and lots of it. It was but the due of a scion of such an illustrious house. Only the crash was fearful when it did come.”

“Beginning with the cashing of a worthless check in payment for a dinner at the Cafe Francisco, the downfall of his royal highness has been swift.”

“Fleeing from this city to Oakland to escape the jail which the proprietor of the cafe vowed should be his, the prince sent a messenger back to the hotel to fetch his clothes. But the hotel clerk refused to permit the royal garments to be moved ‘until the prince paid his bill.’” (San Francisco Call, November 11, 1907)

Shortly after, the paper noted, “Royal Suitor Languishing in a Prison Cell … Tahitian Prince Who Would Marry Hawai‘i’s Queen Goes to Jail … (and) has been sued for hotel and automobile bills.” (Pacific Commercial Advertiser, November 22, 1907)

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SFO Call-Sept 29 1907

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Prince_Kuhio_with_Alexander_Ariipaea_Salmon_(PP-97-1-048)

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September 28, 2016 by Peter T Young Leave a Comment

Kona’s Royal Centers

The ‘Peopling of the Pacific’ began about 40,000 years ago with movement from Asia; by BC 1250, people were settling in the eastern Pacific. (Kirch) By BC 800, Polynesians settled in Samoa. (PVS)

Using stratigraphic archaeology and refinements in radiocarbon dating, studies suggest it was about 900-1000 AD that “Polynesian explorers first made their remarkable voyage from central Eastern Polynesia Islands, across the doldrums and into the North Pacific, to discover Hawai‘i.” (Kirch)

“(I)n the earliest times all the people were alii … it was only after the lapse of several generations that a division was made into commoners and chiefs”. (Malo)

Kamakau noted, in early Hawaiʻi “The parents were masters over their own family group … No man was made chief over another.” Essentially, the extended family was the socio, biological, economic and political unit.

Because each ʻohana (family) was served by a parental haku (master, overseer) and each family was self-sufficient and capable of satisfying its own needs, there was no need for a hierarchal structure.

As the population increased and wants and needs increased in variety and complexity (and it became too difficult to satisfy them with finite resources,) the need for chiefly rule became apparent.

As chiefdoms developed, the simple pecking order of titles and status likely evolved into a more complex and stratified structure.

Eventually, a highly stratified society evolved consisting of the aliʻi (ruling class,) kahuna (priestly and expert class of craftsmen, fishers and professionals) and makaʻainana (commoner class.)

Most of the makaʻainana were farmers, a few were fishermen. Tenants cultivated smaller crops for family consumption, to supply the needs of chiefs and provide tributes.

The aliʻi attained high social rank in several ways: by heredity, by appointment to political office, by marriage or by right of conquest. The first was determined at birth, the others by the outcomes of war and political process.

Power and prestige, and thus class divisions, were defined in terms of mana. Although the gods were the full embodiment of this sacredness, the royalty possessed it to a high degree because of their close genealogical ties to those deities.

The kahuna ratified this relationship by conducting ceremonies of appeasement and dedication on behalf of the chiefs, which also provided ideological security for the commoners who believed the gods were the power behind natural forces.

With the stratified social system, it was important to retain the division between aliʻi and makaʻainana. This was done through a physical separation, such as the Royal Centers that were restricted to only the aliʻi and kahuna.

Royal Centers were where the aliʻi resided; aliʻi often moved between several residences throughout the year. The Royal Centers were selected for their abundance of resources and recreation opportunities, with good surfing and canoe-landing sites being favored.

When working on a planning project in Kona, we came across references to “Royal Centers.” In the centuries prior to 1778, seven large and densely-populated Royal Centers were located along the shoreline between Kailua and Hōnaunau.

The compounds were areas selected by the ali‘i for their residences; ali‘i often moved between several residences throughout the year. The Royal Centers were selected for their abundance of resources and recreation opportunities, with good surfing and canoe-landing sites being favored.

The Hawaiian court was mobile within the districts the aliʻi controlled. A Chief’s attendants might consist of as many as 700 to 1000-followers, made of kahuna and political advisors; servants which included craftsmen, guards, stewards; relatives and others. (NPS)

Aliʻi often moved between several residences throughout the year. There was no regular schedule for movement between Royal Centers. In part, periodic moves served to ensure that district chiefs did not remain isolated, or unsupervised long enough to gather support for a revolt. (NPS)

Kamakahonu – At Kailua Bay, this was occupied by Kamehameha I between 1813 and 1819. This was Kamehameha’s compound after unifying the islands under single rule. The first missionaries landed here, just after the death of Kamehameha I.
Hōlualoa – Three major occupation sequences: Keolonāhihi, A.D. 1300; Keakamahana (mother) and Keakealaniwahine (daughter,) A.D. 1600; and Kamehameha I, A.D. 1780. It was split into two complexes when Ali‘i Drive was constructed in the 1800s: makai (seaward and west) designated Keolonāhihi State Historical Park; mauka (inland and east) is referred to as Keakealaniwahine’s Residence.
Kahaluʻu – Complex of Lonoikamakahiki ca. 1640-1660, and the oral histories specifically note its use by Alapa‘inui, Kalani‘ōpu‘u and Kamehameha — successive rulers from mid-1740s. The focus of this center was Kahalu‘u Bay, a sand fringed bay, with a complex of multiple heiau (many recently restored.)
Keauhou – Noted for the largest hōlua slide in Hawai‘i (the volume of stone used in its construction dwarfs that of the largest known temple platforms, making it the largest surviving structure from ancient Hawai‘i.) This is also the birthplace of Kauikeaouli; stillborn, revived and went on to become Kamehameha III (ca. 1814-1854), last son of Kamehameha I to rule Hawai‘i.
Kaʻawaloa – Home of Kalani‘ōpu‘u, ruling chief in power when Captain Cook sailed into Kealakekua Bay. Between Ka‘awaloa and Napo‘opo‘o is Pali Kapu O Keōua, a 600′ pali (cliff). Named for the ali‘i Keōua, who ruled in the mid-1700s, the pali was kapu (off limits) as a sacred burial area.
Kealakekua – Hikiʻau Heiau was dedicated to Lono (god of agriculture and prosperity.) Kamehameha rededicated Hikiau, “the most important heiau in the district of Kona.” This is where Opukahaʻia had trained to be a kahuna after being orphaned in Kamehameha’s wars. Opukahaʻia fled Hawaiʻi, spent nine years in New England and inspired the first missionaries to come to Hawaiʻi (he died before being able to return with the missionaries to Hawaiʻi.) When Captain James Cook landed in Kealakekua, he was received by the Hawaiians and honored as the returning god Lono.
Honaunau – Early in the area’s prehistory, a portion of land on the southwest side of the bay was declared a pu‘uhonua (sanctuary protected by the gods – almost every district in the islands had at least one pu‘uhonua in it.) There kapu breakers, defeated warriors and criminals could find safety when their lives were threatened if they could reach the enclosure before their pursuers caught them. This way of life began disappearing with Cook’s arrival in 1778 and, ultimately, Liholiho (Kamehameha II) abolished the kapu system in 1819.

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Kamakahonu map by Rockwood based on Ii-Rechtman

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Holualoa Royal Center

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Kealakekua Bay from the village of Kaʻawaloa in the 1820s, from Hiram Bingham I’s book

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Kaawaloa, Kealakekua Bay. A copperplate engraving from a drawing by Lucy or Persis Thurston about 1835

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Honaunau, engraving by J. Archer after Rev. William Ellis, 1822-1823. Built by Keaweikekahialiʻiokamoku.

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September 25, 2016 by Peter T Young 1 Comment

Windows into a Time

Puakea Nogelmeier gave a talk at Mission Houses related to the translation project he worked on associated with letters from the ali‘i to missionaries. The following is a transcript of portions of his talk. He speaks of the missionaries and the ali‘i and their relationship ….

“The missionary effort is more successful in Hawaii than probably anywhere in the world, in the impact that it has on the character and the form of a nation. And so, that history is incredible; but history gets so blurry …”

“The missionary success cover decades and decades becomes sort of this huge force where people feel like the missionaries got off the boat barking orders … where they just kind of came in and took over. They got off the boat and said ‘stop dancing,’ ‘put on clothes,’ don’t sleep around.’”

“And it’s so not the case ….”

“The missionaries arrived here, and they’re a really remarkable bunch of people. They are scholars, they have got a dignity that goes with religious enterprise that the Hawaiians recognized immediately. …”

“The Hawaiians had been playing with the rest of the world for forty-years by the time the missionaries came here. The missionaries are not the first to the buffet and most people had messed up the food already.”

“And the missionaries, that first bunch on the Thaddeus almost didn’t get to land. I am sure many of you know the story that Kamehameha had said, ‘yes send missionaries from England,’ so when they arrived from America, his son almost said, ‘no, we’ll wait for the pizza we ordered … this isn’t the group we asked for.’”

“But, they end up staying and the impact is immediate. They are the first outside group that doesn’t want to take advantage of you, one way or the other, get ahold of their goods, their food, or your daughter.”

“They cowered three really important things; they come with a set of skills that Hawaiians are really impressed with. Literacy, they had been waiting for it for forty years, basically. And so for forty years Hawaiians wanted everything on every ship that came. And they could get it; it was pretty easy to get. Two pigs and … a place to live, you could trade for almost anything.”

“But, they couldn’t get literacy. It was intangible, they wanted to learn to read and write, and there is proof they did. Kamehameha sets up a school for his sons in 1810. It doesn’t work very well because (his sons) aren’t particularly good students. So it lasts for only about a week or two.”

“Kamehameha tries, he signs his name to letters … they wanted, but nobody can really settle it down.”

“The missionaries were the first group of a scholarly background, but they also had the patience and endurance. So that’s part of the skill sets. … That’s really the more important things that are attracted first.”

“But the second thing is they are pono.”

“They have an interaction that is intentionally not taking advantage. It’s not crude. They don’t get drunk and throw up on the street … and they don’t take advantage and they don’t make a profit. So that pono actually is more attractive than religion.”

“They start in on the skill set and the pono, and those two that lead Hawaiians into religion.”

“But I have students who say the missionaries brainwashed the Hawaiians. Well then, how dumb were the Hawaiians?”

“This project really opens up the move from learning to read and write, which was really a big gun, and advancing the pono, which is the new sort of virtue – that everybody should be held to a standard. That led Hawaiians on a one-by-one.”

“This is not a brainwashing; it’s, as people bought in, they became Christian.”

“Not all of them did. You’ll notice that in 1840, twenty years into the project, the missionaries are still complaining about all the people who didn’t convert. So, if it was a brainwashing effort, it wasn’t that effective.”

“But, reading and writing starts immediately. And, of course, the missionaries can only teach in English. So they are teaching English reading and writing. We’re still playing with trying to open up that little window; there’s a very short window of probably a couple of months where those who have learned to read and write in English suddenly start to … write Hawaiian.…”

“The remarkable success here is that Hawaiians are given a new technology and what they started to put out in writing, they are transitioning from a … very sophisticated stone age culture into a very, very modern world. And now they’re empowered to write all that, and document it.”

“So the first ones who knew how to write are writing down history that had been held orally for hundreds of years. And then, writing becomes a national endeavor.…”

“Hawaii becomes more literate than America or England because the two things, actually Liholiho starts it Kauikeaouli takes it off and says ‘mine will be a nation of literacy.’ When he said that he could already read and write in both languages.”

“It’s not that he’s saying we should learn to read and write.’ He’s saying ‘let my people,’ and he made schools and he made teachers and he made a teachers’ college….”

“That notion that they appreciated the skill set and they appreciated the pono, and that led to appreciation of Christianity….”

An example is found in a letter written by Kalanimōku in 1826 to Hiram Bingham, in part, that letter translates to, “Greetings Mr Bingham. Here is my message to all of you, our missionary teachers.”

“I am telling you that I have not seen your wrong doing. If I had seen you to be wrong, I would tell you all. No, you must all be good.”

“Give us literacy and we will teach it. And, give us the word of God and we will heed it. Our women are prohibited, for we have learned the word of God.”

“Then foreigners come doing damage to our land. Foreigners of American and Britain. But don’t be angry, for we are to blame for you being faulted. And it is not you foreigners, the other foreigners.”

“Here’s my message according to the words of Jehovah, I have given my heart to God and my body and my spirit. I have devoted myself to the church and Jesus Christ.”

“Have a look at this letter of mine, Mr Bingham and company. And if you see it and wish to send my message on to America to our chief (President,) that is up to you. Greetings to the chief of America. Regards to you all, Kalanimōku.”

Here’s the audio of Puakea Nogelmeier’s presentation:

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Departure_of_the_Second_Company_from_the_American_Board_of_Commissioners_for_Foreign_Missions_to_Hawaii

Hiram Bingham I preaching to Queen at Waimea, Kauai, in 1826

The Mission Seminary at Lahainaluna on Maui in the 1830s

View of Hilo, Mauna Kea and Mauna Loa in the 1820s

View of Kealakekua Bay from the village of Kaʻawaloa in the 1820s

View of southern Oʻahu from ʻEwa in the 1820

Waimea, Kauai in the 1820s

Kawaiahao_Church_at_Honolulu_illustration-Bingham

September 22, 2016 by Peter T Young Leave a Comment

Surfing in Britain

“Surf riding after the Hawaiian fashion is extremely simple when performed with pen and ink, but the swimmer who tries it at Waikiki when there is any sort of sea tumbling in from the south is either overwhelmed in the roller …”

“… or parts company with his board to learn the adamantine solidity of beach sand when a would-be rider essays to plow it up with any portion of his anatomy.” (Paducah Daily Sun, AK, August 18, 1898)

Edward, Prince of Wales (Later King Edward VIII) visited Hawai‘i in April 1920 and enjoyed a three-day surf trip with Earl Mountbatten (future Admiral of the Fleet.) He was so thrilled with the experience that he ordered his ship, the HMS Renown, to return for three days so he could surf again.

But it’s not the surfing of British royals in Hawai‘i that is the focus of this summary, this is about Hawaiian royals in Britain, surfing off the British coast.

While Duke Kahanamoku introduced and promoted surfing to the rest of the world (making him the ‘Father of International Surfing,’) the year he was born (1890,) a couple Hawaiian Princes were riding the waves at Bridlington, Yorkshire in Britain.

Brothers David Kawānanakoa (Koa) and Kūhiō, orphaned after their father died in 1880 and mother in 1884, were adopted by King David Kalākaua’s wife, Queen Kapiʻolani, who was their maternal aunt.

Both were sent on Kalākaua’s ‘studies abroad program.’ They travelled with a guardian arriving in London on November 27, 1889. At first, it was thought that David might work for Hawaii Consul Armstrong in London.

There were 13 Hawaiian Consuls throughout England, indicative of the two countries important trade relations. As for Kuhio, “(he) is not sure if he wants to stay or leave. He thinks he’ll leave, (because) it is very cold here.” (Hall)

On September 22, 1890 Prince Kūhiō could not restrain his enthusiasm in his letter to the Hawaiian Consul Armstrong about their experience of surfing at Bridlington:

“We enjoy the seaside very much and are out swimming every day. The weather has been very windy these few days and we like it very much for we like the sea to be rough so that we are able to have surf riding. We enjoy surf riding very much and surprise the people to see us riding on the surf.”

“Even (John) Wrightson (their tutor) is learning surf riding and will be able to ride as well as we can in a few days more. He likes this very much for it is a very good sport.” (Museum of British Surfing)

Their Bridlington surfboards would most likely have been planks purchased from a boat‐builder. There were extensive regional forests plus readily available foreign timber. A local wood expert’s best guess is that the wood was ash, sycamore or lime. (Hall)

This wasn’t the first international surfing experience for the princely brothers. In 1885, the Koa and Kūhiō (and their other brother Edward, who later died in 1887) were schooled at St Matthew’s Hall in San Mateo, California; they were placed under the care of Antoinette Swan, one of the ‘Pioneers’ of Santa Cruz and daughter of Don Francisco de Paula Marin.

When the Swan home became too crowded, the princes boarded at the nearby Wilkins House, located half a block away, on Pacific and Cathcart streets. (Dunn & Stoner)

The three princes are noted in the first account of surfing anywhere in the Americas: “The young Hawaiian princes were in the water, enjoying it hugely and giving interesting exhibitions of surf-board swimming as practiced in their native islands.” (Santa Cruz Daily Surf, July 20, 1885; Divine)

Another Hawaiian royal may also have added to the international surfing experience. It is suggested that when Princess Kaʻiulani, a cousin of Koa and Kūhiō, also surfed in England (in 1892.)

“She may have been the first female surfer in Britain, … a letter in which she wrote that she enjoyed ‘being on the water again’ at Brighton.”

“Kaʻiulani liked swimming and surfing. She was a high-spirited girl, who when she returned to Hawaii, liked to sneak out past midnight to go swimming in the moonlight with girlfriends.” (Hall)

Reportedly, “The tall foreign dignitary stood erect on a thin board with her hair blowing in the wind and rode the chilly waters.” (British Surfing Museum; Boal)

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David Kawananakoa (1868-1908) Edward Keliiahonui (1869-1887) and Jonah Kuhio Kalanianaole (1871-1922)-PP-97-17-008

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Prince Kuhio letter to the Hawaiian consul Mr Armstrong in London-Sep_22,_1890-2-MuseumOfBritishSurfing

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September 17, 2016 by Peter T Young Leave a Comment

Kālaimoku

“(I)n the earliest times all the people were alii … it was only after the lapse of several generations that a division was made into commoners and chiefs” (Malo)

Kamakau states that there were no chiefs in the earliest period of settlement but that they came “several hundred years afterward … when men became numerous.”

As the population increased and wants and needs increased in variety and complexity (and it became too difficult to satisfy them with finite resources,) the need for chiefly rule became apparent.

The actual number of chiefs was few, but their retainers attached to the courts (advisors, konohiki, priests, warriors, etc) were many.

In addition to the expanded demand to provide food for the courts, commoners were also obliged to make new lines of products for the chiefs – feather cloaks, capes, helmets, images and ornaments.

Once King Kamehameha I gained control of the major Hawaiian Islands, he reestablished the ancestral custom of the ʻaha aliʻi (council of chiefs,) first to provide advice and ensure the proper governance of the islands without reliance on warfare.

The council of chiefs supervised the division and management of land, the management of fisheries, the sandalwood trade and the annual collection of taxes.

Kamehameha also appointed governors for each island, in recognition of the relative autonomy of each island in relation to local affairs and as an accommodation to the federated nature of the governance of the unified Kingdom.

The council provided a constraint on the power of the mōʻī (head of state) and was an early indicator of the democratic direction in which governance of the nation was moving. (MacKenzie)

There were two strong forces, or parties, in the government; one the kahunas, who attended to the idol-worship, the other the kālaimoku, or king’s chief councilor (counselor, prime minister, high official; to perform such office. Lit., manage island, (Ulukau.)) These two were the ones who controlled the government, and led its head, the king, as they thought best. (Malo)

The word kālaimoku related to the civil polity, or government, of the land. The government was supposed to have one body (kino.) As the body of a man is one, provided with a head, with hands, feet and numerous smaller members, so the government has many parts, but one organization. (Malo)

The kālaimoku’s manner of procedure was as follows: He first made secret inquiries of the keepers of the genealogies – poe kuauhau – and informed himself as to the pedigree of all the chiefs.

Because the kālaimoku believed that the king was to be compared to a house. A house indeed stands of itself, but its pa or stockade, is its defense. So it was with the king; the chiefs below him and the common people throughout the whole country were his defense.

Aliʻi nui would carefully consider the advice of his council, and would be hesitant to go against it. Kālaimoku and kahuna kiʻi played different roles in their process of governing.

The kālaimoku advised on the material processes of government: political affairs, war, and taking care of makaʻāinana; the kahuna kiʻi focused on the spiritual and metaphysical and was the aliʻi nui contact t the gods. (Beamer)

If the head of the government declined to follow their advice, the government went to another, on account of the fault of its head, that is the king. The high priest – kahuna o nā kiʻi – controlled the king in matters of religion – haipule- (He was keeper of the king’s conscience.)

The kālaimoku, chief councilor or prime minister, guided him in regulating the affairs of administration, and in all that related to the common people. (Malo)

The principal duties of the kālaimoku’s office were comprised under two heads; to look after the king’s interests and to look after the people’s interests. The one who filled the office of kālaimoku made it his first business to counsel the king in the regulation of these two departments. (Malo)

One thing which the kālaimoku impressed upon the king was to protect the property of the chiefs as well as that of the common people; not to rob them, not to appropriate wantonly the crops of the common people. (Malo)

The kālaimoku’s manner of procedure was as follows: He first made secret inquiries of the keepers of the genealogies – poe kuauhau – and informed himself as to the pedigree of all the chiefs.

There were two great reasons why a kālaimoku had superior ability as a counselor to others. In the first place, they were instructed in the traditional wisdom of former kālaimoku, and in the second place their whole lives were spent with kings.

When one king died, they lived with his successor until his death, and so on. Thus they became well acquainted with the methods adopted by different kings, also with those used by the kings of ancient times.

These kālaimoku were a class of people who did not care much for luxury and display, nor for distinction, wealth, or land. They had no desire for great rewards from the king. They were only intent on serving the king by their secret councils.

A notable Kālaimoku was Kalanimōkū was a trusted and loyal advisor to Kamehameha I, Liholiho (Kamehameha II) and Kauikeaouli (Kamehameha III.)

He adopted the name William Pitt, because of his great admiration for the British Prime Minister, William Pitt the Younger. He was frequently addressed as Mr. Pitt or Billy Pitt. (Lots of information here from Malo.)

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William Pitt Kalanimoku (c. 1768–1827) was a military and civil leader of the Kingdom of Hawaii-Pellion