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June 5, 2026 by Peter T Young 1 Comment

Ka‘ahumanu’s Death

Almost 200 years ago, the American Protestant missionaries arrived in the Islands. Their leader was Reverend Hiram Bingham – Sybil … his wife of 2-weeks … joined him. They are my great-great-great grandparents.

They were preachers and teachers. It was important to them that Hawaiians had a personal experience reading the written “Word of the God of Heaven;” but back then, Hawaiian was only spoken, not written. That meant that each needed to learn to read.

So, Hiram and others developed an alphabet and formulated a written language, taught Hawaiians to be literate in their own language and translated the Bible for them to read. The missionaries learned the language, and were soon teaching their lessons in Hawaiian, rather than English.

As teaching expanded, the missionaries’ focus was on the Head, Heart and Hand. In addition to the rigorous academic drills (Head,) the schools provided religious and moral guidance (Heart,) and manual and vocational training (Hand.)

In collaboration with the aliʻi, Hiram and the other missionaries:
• Introduced Christianity to the Islands
• Created the written Hawaiian language and brought about widespread literacy
• Helped formulate a constitutional government
• Made Western medicine available, and
• Introduced a distinctive musical tradition with harmony and choral singing

About a year after Hiram arrived, Kaʻahumanu visited the mission and gave them supplies; it was the first time she showed interest in the teachings of the missionaries, and her first request for prayer. From that point on, Kaʻahumanu came into constant contact with the mission.

Hiram found a friend in Kaʻahumanu – she and other ali‘i visited often. In the wood frame house at Missions Houses, you can correctly say, “Kaʻahumanu slept here.”

A little side story on Hiram and Kaʻahumanu … shortly after arriving in the Islands, with a piece of driftwood, Hiram made a rocking chair for his wife – in describing it, Sybil said, “A box or trunk has been our only seat. My husband, I believe, was never a chair-maker before, but happy for me and the Mission family, that he is everything.”

On Sundays, the rocker was taken to the thatched Kawaiahaʻo church as a seat for Sybil, the pastor’s wife. Her wish was that when she died, she might be found in that chair … her wish was granted when she died in her rocker on February 27, 1848.

The rocker had its admirers, including Kaʻahumanu. She asked Hiram to make her one just like it – he did, it is one of the earliest known pieces of koa furniture in Hawaiʻi.

That was not the only gift Hiram gave Kaʻahumanu.

In 1825, Kaʻahumanu was baptized. Lucy Thurston noted, “She became distinguished for her humility, kindness and the affability of her deportment, regarded the missionaries as her own children, and treated them with the tenderness of maternal love.”

Lucy continued, “Her influence and authority had long been paramount and undisputed with the natives, and was now discreetly used for the benefit of the nation.”

In mid-1832, Kaʻahumanu became ill and was taken to her home in Mānoa. Hiram came to her bedside. “Her strength failed daily.”

Hiram noted, “About the last words she used were: ‘Here, here am I, O Jesus, … Grant me a gracious smile.’”

“A little after this she called (Hiram) to her and as (he) took her hand, she asked. ‘Is this Bingham?’ (He) replied, ‘It is I.’”

She finished, “‘I am going now.’” Hiram replied: “‘May Jesus go with you, go in peace.’”

Hiram noted, “The slow and solemn tolling of the bell struck on the pained ear as it had never done before in the Sandwich Islands.”

“In other bereavements, after the Gospel took effect, we had not only had the care and promise of our heavenly Father, but a queen-mother remaining, whose force, integrity, and kindness, could be relied on still.”

“But words can but feebly express the emotions that struggled in the bosoms of some who counted themselves mourners in those solemn hours; while memory glanced back through her most singular history, and faith followed her course onward far into the future.”

Her death took place at ten minutes past 3 o’clock on the morning of June 5, 1832, “after an illness of about 3 weeks in which she exhibited her unabated attachment to the Christian teachers and reliance on Christ, her Saviour.” (Hiram Bingham)

Hiram’s gift to Kaʻahumanu … and one that he shared with all Hawaiians across the Islands … was love … and hope … and guidance to the way of the Lord, salvation and eternal life.

© 2024 Hoʻokuleana LLC

Kaahumanu,_retouched_image_by_J._J._Williams_after_Louis_Choris
Kaahumanu,_retouched_image_by_J._J._Williams_after_Louis_Choris

Filed Under: Ali'i / Chiefs / Governance, Missionaries / Churches / Religious Buildings Tagged With: Hawaii, Missionaries, Kaahumanu, Queen Kaahumanu, Hiram Bingham, American Protestant Missionaries

June 3, 2026 by Peter T Young Leave a Comment

Manokalanipō

Poetically Kauai is reportedly called, “Manokalanipō”, or “Kauai a Mano” after the ancient chief who was largely responsible for elevating Kauai’s ancient society to sophisticated heights of advancement and productivity. (NativeKauai)

Independent chiefdoms were ruled by a supreme chief, or aliʻi ʻaimoku (chief possessing an island or district); at times referred to as aliʻi-nui (great chief) to distinguish him from lesser chiefs.

Typically this position was attained by inheritance, as holder of highest rank among the nobility; however it could also be gained by force by a relative, lesser chief or outside invader.

The aliʻi-nui had complete control over his lands and production, as well as the lives of his subjects. He derived these rights from his familial relationship with the Hawaiian gods.

Poʻipū, Kauai was a Royal Center for the southern shoreline of Kauai. Here resided high chiefs Kukona (7th aliʻi ʻaimoku) and Manokalanipō (8th) when on the south-side; and they were kept in paramount chiefly control until the last Prince Keliiahonui, son of Kaumualiʻi (23rd) in the 1830s.

Manokalanipō has the characteristic honor of having had his name as a nickname to the island over which he ruled, and in epical and diplomatic language it was ever after known as “Kauai-a-Manokalanipō.”

Manokalanipō was noted for the energy and wisdom with which he encouraged agriculture and industry, executed long and difficult works of irrigation, and thus brought fields of wilderness under cultivation. The wife of Manokalanipō was Naekapulani. He was son of Kukona.

Kukona (7th aliʻi ʻaimoku (high chief or king) of Kauai), whose name in Hawaiʻi became a symbol of the very highest ideals of chivalry in battle, was born in Kōloa and fought his defining battle at Poʻipū. His year of birth is estimated at around 1405.

In the first part of the 15th century, Kalaunuiohua, the ambitious chief of Hawaiʻi who had already conquered three other islands, tried to seize Kauai. He was accompanied into battle by the combined armies and chiefs of Maui, Molokai and Oʻahu. The war is known as the War of Ka-welewele.

When the armada of Kalaunuiohua, touched the shores of Kauai, they were met by an army of only 500 men who were the defenders of Kauai.

Kukona had not even bothered to attend; he sent Manokalanipō. A small and greatly outnumbered force of Kauai warriors had decisively beaten the combined armies of all of the other islands. (Fornander)

Kukona captured all four chiefs of Hawaiʻi, Oʻahu, Maui and Molokai.

He had the opportunity to kill them all and assume leadership over the islands. However, he preferred peace and allowed them to return safely home with a promise that they never again make war on Kauai.

As noted by Fornander: “The war with the Hawaiʻi chief, and the terrible defeat and capture of the latter, as well as Kukona’s generous conduct towards the four chiefs who fell into his hands after the battle, brought Kauai back into the family circle of the other islands, and with an éclat and superiority which it maintained to the last of its independence.”

This peace lasted for four hundred years; the peace was called ka lai loa ia Kamaluohua (The Long Peace of Kamaluohua – named for the captured Maui chief who, while Kukona was sleeping, stated to the others, “Let us do no hurt to Kukona, because he has been kind to us. Here we are in his hands, but he has not put us to death. Let us then treat him kindly.” (Malo))

No foreign wars disturbed Kukona’s nor Manokalanipō’s reign, and it is remembered in the legends as the golden age of that island. (Fornander)

Today, people of Kauai proudly proclaim that their island was never conquered over the centuries, even when larger armies attempted to do so.

© 2026 Hoʻokuleana LLC

Filed Under: Ali'i / Chiefs / Governance, Place Names Tagged With: Hawaii, Kauai, Manokalanipo

May 31, 2026 by Peter T Young Leave a Comment

Tax Maps

The earliest known tax records, dating from approximately six thousand years B.C., are in the form of clay tablets found in the ancient city-state of Lagash in modern day Iraq, just northwest of the Tigris and Euphrates Rivers.

The king used a tax system called bala, which meant “rotation.” The assessors would focus on one area of the city-state, assessing and taxing one area each month, thereby breaking down the arduous task into more manageable components.

Ancient Egypt had a thriving culture that began around 5,000 B.C. and lasted thousands of years. Taxes were levied against the value of grain, cattle, oil, beer and land. (Carlson)

Hawaiʻi is geographically an archipelago. It consists of eight main islands, plus a chain of islands extending 1,100-miles to the northwest. Johnston Atoll (Kalama), Palmyra Island and Kingman Reef to the south of Hawaiʻi were part of the Kingdom of Hawaiʻi, but the Admission Act excluded these from the geographical boundaries of the State of Hawaiʻi. (Van Dyke)

Papahānaumokuākea (Northwestern Hawaiian Islands) consists of all islands, atolls, reefs and shoals in the Hawaiian Archipelago northwest of Kauaʻi and Niʻihau.

All islands, atolls, reefs and shoals in the Hawaiian Archipelago, except for the Midway Islands, are included in the State of Hawaiʻi under the Admission Act, the State Constitution and the Hawaiʻi Revised Statutes.

The origin of county government within the American context is found in the Organic Act (June 14, 1900) which created the Territory of Hawaiʻi and which gave it the authority to establish municipalities.

The Territorial Legislature made a first attempt at creation of the four counties in 1903 (Act 31;) however, in 1904, the Territorial Supreme Court voided that effort on procedural grounds. The Legislature’s second attempt in 1905, “The County Act” (Act 39,) was successful, though it required an override of a veto by the Territorial Governor. (Konishi)

The City and County of Honolulu consists of the island of Oʻahu, all other islands not included in any other county and adjacent waters thereto. (Legislative Reference Bureau) Essentially, this means the City and County of Honolulu (“Honolulu”) covers all of Oʻahu (and its surrounding islets) plus the Northwestern Hawaiian Islands (except Midway.)

A mapping effort was initiated in 1917 with the appropriation Act. A Branch was created for the purpose of making maps for the use of the tax assessors.

In 1932, a comprehensive plan for a coordinated mapping system was adopted. Its project included the mapping of the entire land area of the Islands, drawing all tax maps on sheets of uniform size and the creation of a key system.

The key system provided for the accounting of all properties based on location, boundaries, area and ownership identified through its Tax Map Key. (In Hawaiʻi roads are not given Tax Map Key (TMK) designations.) (kauai-gov)

The state was divided and numbered into four tax districts (effectively each County) – First: City & County of Honolulu (Island of Oʻahu;) Second: Maui County, including Molokai, Lānaʻi, Kahoʻolawe (Kalawao County, though a County, is not recognized as a tax Division;) Third: Hawaiʻi County; and Fourth: Kauai County, including Niʻihau, Lehua, Kaula. (Only the main Hawaiian Islands have Tax Maps.)

Each district is divided and numbered into zones (there are up to 9 zones in each district;) tax map zones are divided into sections (there are up to 9 sections in each zone – earlier mapping had the section represented by respective ahupuaʻa;) sections are divided into plats; finally, individual parcels are identified in each plat. (Soehren)

Generally, there is a pattern that the zone numbering follows relative to each Island. For instance in Hawaiʻi County, the zone numbering starts in Puna (Zone 1,) and the numbering is counter-clockwise around the perimeter of the Island (Zone 2 is South Hilo, Zone 3 is North Hilo, Zone 4 is Hāmākua, etc.)

Likewise, generally, the sections follow a numbering pattern starting with Section 1 at zone boundary nearest the prior numbered zone and section numbers sequentially increase across the zone to the next zone common boundary.

The Tax Map Key is a sequence of numbers representing the respective district – zone – section – plat and parcel (with subsequent legislation and creation of condominiums, these are followed by the assigned condominium unit number.)

While driving in rural areas, you might notice the multiple digits in hyphenated street addresses – two digits, a hyphen separator, followed by up to four digits.

The preceding 2-digits represent the zone and section (respectively) of the tax map that the property is situated in. I grew up at 44-453 Kāneʻohe Bay Drive on Oʻahu – that means the property is in zone 4, section 4 of the First District.

The property Tax Map Key is typically written as: (1) 4-4-006:014 (District 1; Zone 4; Section 4; Plat 6; Parcel 14 – if this was a condominium, the sequence would be followed by the assigned tax map unit number.)

© 2026 Hoʻokuleana LLC

Filed Under: General, Ali'i / Chiefs / Governance, Economy Tagged With: Tax Map, Hawaii

May 27, 2026 by Peter T Young 1 Comment

Claims to the Crown Lands

Under King Kamehameha III, the most important event in the reformation of the land system in Hawai‘i was the separation of the rights of the King, the Chiefs, the Konohiki (land agents) and makaʻāinana (the native tenants.)

More than 240 of the highest ranking Chiefs and Konohiki in the Kingdom joined Kamehameha III in this task (generally referred to as the Great Māhele.) The first māhele, or division, of lands was signed on January 27, 1848; the last māhele was signed on March 7, 1848.

Each māhele was in effect a quitclaim agreement; in each māhele for lands for the King, the Chief or the Konohiki signed an agreement: “I hereby agree that this division is good. The lands above written are for the King. I have no more rights therein.”

The King retained all of his private lands as his individual property; one third of the remaining land was to be for the Hawaiian Government; one third for the Chiefs and Konohiki; and one third to be set aside for the tenants, the actual possessors and cultivators of the soil.

The high Chiefs and the lesser Konohiki were required to present their claims before the Land Commission to receive awards for the lands. Until an award for these lands was issued by the Land Commission, title to such lands remained with the government.

In the Māhele, of the approximate 10,000 awards, around 1,000,000-acres were reserved by King Kamehameha III as “Crown” lands, 1,500,000-acres were given by the King (as “Government” lands) to the ‘government and people’, approximately 1,500,000-acres were set aside for the Chiefs (as “Konohiki” lands) and less than 30,000-acres of land were awarded to the native tenants (Kuleana lands.)

Kamehameha III divided the lands he reserved for himself into two separate parts; the smaller portion he retained for his personal use (“Crown” lands); the larger portion he gave ‘to the Chiefs and people’ (“Government” lands.)

On June 7, 1848, Kamehameha III approved a Law, passed at the Council House, that listed respective ahupua‘a and ili that were “the private lands of His Majesty Kamehameha III … and said lands shall be regulated and disposed according to his royal will and pleasure subject to the rights of native tenants.”

Another long list of ahupua‘a and ili were noted as “the lands of the Hawaiian Government.” A shorter list of O‘ahu lands were “set apart for the use of the Fort in Honolulu, to be cultivated by soldiers and other tenants under the direction of the Governor of O‘ahu”. (An Act Relating to the Lands of His Majesty the King and the Government, 1848)

For a while, the ‘Crown’ lands were viewed and handled “to be the private lands of His Majesty Kamehameha III, to have and to hold to himself, his heirs and successors forever”. (An Act To Relieve The Royal Domain From Encumbrances, And To Render The Same Inalienable, 1865)

Kamehameha IV administered his land in much the same way as his uncle (as if it was his own private property.) In dispositions, Queen Emma joined him, waiving her right of dower in such lands.

Queen Emma was the first to make a claim to the Crown Lands as private property, with the death of Kamehameha IV.

She “claimed that all the property possessed by her late royal husband was his private property” and made claim of dower to one-half of the Crown Lands in the royal domain; the Attorney General opposed her claim, noting they constituted “a Royal Domain annexed to the Hawaiian Crown”.

Kamehameha V responded that he, as “hereditary successor to the throne, shall inherit the entire estate, both real and personal derived from his Majesty Kamehameha III, at his decease, and held by Kamehameha IV, the King lately deceased.”

The Hawai‘i Supreme Court, in deciding the Estate of Kamehameha IV noted, “In 1840 (Kamehameha III) granted the first Constitution by which he declared and established the equality before the law of all his subjects, chiefs, and people alike.”

“By that Constitution, he voluntarily divested himself of some of his powers and attributes as an absolute Ruler, and conferred certain political rights upon his subjects, admitting them to a share with himself in legislation and government. This was the beginning of a government as contradistinguished from the person of the King …”

“… who was thenceforth to be regarded rather as the executive chief and political head of the nation than its absolute governor. Certain kinds of public property began to be recognized as Government property, and not as the King’s.”

The Court noted, “These lands are to be in the perpetual keeping of the Legislative Council (Nobles and Representatives) or in that of the superintendents of said lands, appointed by them from time to time, and shall be regulated, leased, or sold, in accordance with the will of said Nobles and Representatives, for the good of the Hawaiian Government, and to promote the dignity of the Hawaiian Crown.”

The Court found, “while it was clearly the intention of Kamehameha III to protect the lands which he reserved to himself out of the domain which had been acquired by his family through the prowess and skill of his father, the conqueror, from the danger of being treated as public domain or Government property …”

“… it was also his intention to provide that those lands should descend to his heirs and successors, the future wearers of the crown which the conquerer had won; and we understand the act of 7th June, 1848, as having secured both those objects.” (Supreme Court Decision in the Matter of the Estate of Kamehameha IV, 1864)

The Crown Land stayed with the government and dower was acknowledged with Queen Emma, however there was a “settlement of a permanent annuity upon Queen Emma in lieu of her claim of dower in the royal domain.” (Alexander)

This litigation led to legislation which affirmed the decision of the court; on January 3, 1865, Kamehameha V approved an Act of the Legislative Assembly that initially noted …

“the history of said lands shows that they were vested in the King for the purpose of maintaining the Royal State and Dignity; and it is therefore disadvantageous to the public interest that the said lands should be alienated, or the said Royal Domain diminished.”

That 1865 law noted the Crown Lands “shall be henceforth inalienable, and shall descend to the heirs and successors of the Hawaiian Crown forever”.

The Act also noted that, “during the two late reigns, the said Royal Domain has been greatly diminished, and is now charged with mortgages to secure considerable sums of money” – the Law converted the mortgages to bonds. (An Act To Relieve The Royal Domain From Encumbrances, And To Render The Same Inalienable, 1865)

On the death of Kamehameha V, his half-sister, Ruth Keʻelikōlani, inherited his private lands, but the Crown Lands were held by the commissioners for the benefit of his successors.

Later (September 13, 1880,) Claus Spreckels purchased from Ruth Keʻelikōlani all her interest or claim in and to the Crown Lands. Rather than taking the issue to court, a compromise and an act was carried through the Legislature of 1882, where Spreckels received the ahupua‘a of Wailuku with ili and quitclaimed any interest in other Crown Lands. (Alexander)

Queen Lili‘uokalani made a claim to Crown Lands as her personal property. Noting, “Her cause of action is predicated upon an alleged ‘vested equitable life interest’ to certain lands described in the petition, known as ‘crown lands,’ of which interest she was divested by the defendants.”

However, the US Court of Claims noted, “It may not be unworthy of remark that it is very unusual, even in cases of conquest, for the conqueror to do more than to displace the sovereign and assume dominion over the country.”

The Court concluded, “The crown lands were the resourceful methods of income to sustain, in part at least, the dignity of the office to which they were inseparably attached. When the office ceased to exist they became as other lands of the Sovereignty and passed to the defendants as part and parcel of the public domain.”

“Since 1865, so far as the record before us discloses, the character of the crown lands has not been changed; they have passed to the succeeding monarch. The income, less expense of management, has been used to support the royal office and treated as belonging to the Crown. All other property of the King has uniformly passed to his heirs regardless of his royal successor.”

The Court further noted, “The constitution of the Republic of Hawai‘i, as respects the crown lands, provided as follows: ‘That portion of the public domain heretofore known as crown land is hereby declared to have been heretofore, and now to be, the property of the Hawaiian Government …” (Lili‘uokalani v The United States, 1910)

Today, abstracting (researching title) government lands is fundamentally different from abstracting private lands. For private lands, owners have a deed that evidences ownership and a title company can trace the ‘chain of title’ at the Bureau of Conveyances by researching the transfers of the land from owner to owner via legal documents.

Instead of a deed or other legal document, the State owns the majority of former crown and government land through passage of laws. Public land title is passed by ‘operation of law.’

Today, there is no paper title for the majority of public lands, i.e., there is no deed showing the State owns it. There is no ‘chain of title’ for the majority of former Crown and Government Lands, since the lands were never conveyed out of the government.

We now generally refer to the Crown and Government Lands as ‘ceded’ lands. Under the Admission Act, about 1.2-million acres are to “be held by (the) State as a public trust” to promote one or more of five purposes:
1. support of the public schools and other public educational institutions
2. betterment of the conditions of native Hawaiians (per the Hawaiian Homes Act, 1920)
3. development of farm and home ownership on as widespread a basis as possible
4. making of public improvements
5. provision of lands for public use

As noted in the earlier discussion of Crown and Government Lands above, these lands, though under the control of changing sovereigns and governments (Kingdom to Provisional Government to Republic to Territory to State,) were in and continue to remain in the ‘public domain’ for the public good.

© 2026 Hoʻokuleana LLC

Filed Under: Ali'i / Chiefs / Governance Tagged With: Kamehameha III, Provisional Government, Crown Lands, State, Kamehameha V, Hawaii, Territory, Queen Liliuokalani, Republic of Hawaii, Kamehameha IV, Great Mahele, Queen Emma, Kauikeaouli

May 8, 2026 by Peter T Young 3 Comments

Kamehameha Death

“E oni wale no ‘oukou i ku‘u pono ‘a‘ole e pau.”
“Endless is the good that I have given you to enjoy.”
(Kamehameha)

Don Francisco de Paula Marin made numerous notations in his diary from 1818 to 1825 of the epidemics of colds and flu among the Hawaiians and reported, ‘many people died.’ (Van Dyke) Both Kamehameha and Ka’ahumanu may have come down with it. (Parker)

It was Kamehameha’s intention to remain on O‘ahu until his death, but he became suspicious of conspiracies among the younger chiefs. Even if they were sons of his old advisors, and they took the place of their fathers on the council, he was not confident in their loyalty.

They were gaining more and more agricultural land and followers in the districts allotted them. Trading with the foreigners also increased their personal arsenals. This power shifting alarmed the great chief and so in the year 1812 he decided to move his capitol back to Kona with him.

Kamehameha required all weapons to be placed on his own western vessel, the Keoua (formerly the Fair American) for transport to Hawaii Island. The chiefs were allowed two attendants each and were told to follow his vessel in separate vessels. (Parker)

“The view of the king’s camp was concealed only by a narrow tongue of land, consisting of naked rocks, but when we had sailed round we were surprised at the sight of the most beautiful landscape.”

“We found ourselves in a small sandy bay of the smoothest water, protected against the waves of the sea; on the bank was a pleasant wood of palm-trees, under whose shade were built several straw houses …”

“… to the right, between the green leaves of the banana-trees, peeped two snow-white houses, built of stone after the European fashion, on which account this place has the mixed appearance of a European and Owhyee village”.

“(T)o the left, close to the water, on an artificial elevation, stood the morai (heiau) of the king, surrounded by large wooden statues of his gods, representing caricatures of the human figure.” (Kotzebue, visiting in 1816)

‘I‘i describes that the “King erected three houses thatched with dried ti leaves,” a sleeping house (hale moe) and separate men’s (hale mua) and women’s (hale ‘āina) eating houses.”

Kamehameha first moved into the former residence of Keawe a Mahi. He then built another house on the seaward side of that residence, that was referred to as hale nana mahina ‘ai.

This house was built high on stones and faced directly upland toward the planting fields of Kūāhewa. Like an observation post this house afforded a view of the farm lands and was also a good vantage point to see canoes coming from South Kona and from the Kailua vicinity. (Rechtman)

Fishing was the occupation of Kamehameha’s old age at Kailua. He would often go out with his fishermen and when there had been a great catch of aku or ‘ahi he would give it away to the chiefs and people, the cultivators and canoe makers. (Kamakau)

At the onset of his illness, Kamehameha was treated by his kahuna. When the illness would not yield to their treatment, a ship was sent to Honolulu for Marin, a Spaniard who had no formal medical training, but had some basic Western medical knowledge.

Marin, noted in his diary, April 15, that a ship arrived at Honolulu that day from Hawaii seeking him ‘to cure the king;’ Marin reached Kailua four days later and stayed there until after the death of the king; his services proved ineffectual. (Kuykendall)

During Kamehamehaʻs illness the kahuna had suggested human sacrifices to appease, or pacify, the gods so that they might prolong Kamehamehaʻs life. To this Kamehameha said, “No! The men are kapu [sacred] for the king!” By king he meant his son and heir, Liholiho. (Williams)

About ten o’clock he took a mouthful of food and a swallow of water. Ka-iki-o-‘ewa then asked him for a last word, saying. “We are all here, your younger brothers, your chiefs, your foreigner (Young.) Give us a word.”

“For what purpose?’ asked the chief. “As a saying for us” (I hua na makou.) “E oni wale no ‘oukou i ku‘u pono ‘a‘ole e pau (Endless is the good that I have given you to enjoy.”)

Nearby, crouched sadly in silence, were John Young, his friend for almost thirty years; High Chief Hoapili; High Chief Kalanimōku; Queen Ka‘ahumanu; the heir Liholiho and others close to the king. Hours later, at two o’clock on the morning of May 8, 1819, Kamehameha passed away at Kamakahonu, Kailua-Kona. (Williams)

Fourteen years Kamehameha fought to unite the islands and he ruled twenty-three years. When he died his body was still strong. his eyes were not dimmed, his head unbowed, nor did he lean upon a cane; it was only by his gray hair that one could tell his age. (Kamakau)

The period of mourning began in Kailua-Kona. It lasted about ten days and was called kūmākena (‘to mourn loudly for the dead.’) When the people learned that Kamehameha I was dead, many fell to their knees, crying and wailing. They became hysterical and expressed their grief in painful ways.

The kapu was not enforced at this time so there was not only sadness and grief but disorder and confusion, as well. The kapu normally governed what the people could and could not do. (Williams)

Immediately after the death of the Kamehameha, his son Liholiho, heir to the throne, went away with his personal attendants to Kawaihae, Kohala, where he remained until Kailua, defiled by death, had been purified. After about a week, he returned for the purpose of being proclaimed king. (Kuykendall) (Image by Brook Parker.)

© 2024 Hoʻokuleana LLC

Filed Under: Ali'i / Chiefs / Governance Tagged With: Kamehameha, Hawaii, Hawaii Island, Kailua-Kona, Kamakahonu

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Images of Old Hawaiʻi

People, places, and events in Hawaiʻi’s past come alive through text and media in “Images of Old Hawaiʻi.” These posts are informal historic summaries presented for personal, non-commercial, and educational purposes.

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Hoʻokuleana LLC

Hoʻokuleana LLC is a Planning and Consulting firm assisting property owners with Land Use Planning efforts, including Environmental Review, Entitlement Process, Permitting, Community Outreach, etc. We are uniquely positioned to assist you in a variety of needs.

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