Ali’i / Chiefs / Governance | Page 60

May 19, 2020 by Peter T Young Leave a Comment

Waimea Valley

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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May 16, 2020 by Peter T Young Leave a Comment

Kalaniʻōpuʻū

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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Kalaniopuu-John_Webber's_oil_painting_'A_Chief_of_the_Sandwich_Islands',_1787

Ahuula_from_Kalaniopuu_to_Captain_Cook-Jan_26,_1779

American_Revolution_Campaigns_1775_to_1781

Captain James Cook (1728-1779) *oil on canvas *127 x 101.6 cm *1775-1776

Concord_Expedition_and_Patriot_Messengers

Cook'sThirdVoyage-red_prior_to_Cook's_Death-blue_after_his_Death

Kalaniopuu, King of Hawaii, bringing presents to Captain Cook-John_Webber-1779

King_Kalaniopuu_Welcomes_Cook-Kealakekua-(HerbKane)

Mahiole_from_Kalaniopuu_to_Captain_Cook-Jan_26,_1779

Romanitcized_depiction_of_the_Battle_of_Lexington,_1775

Royal_Coat_of_Arms_of_the_Kingdom_of_Hawaii-1845

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May 9, 2020 by Peter T Young Leave a Comment

… and a Bottle of Rum

Rum is a beverage that seems to have had its origins on the 17th century Caribbean sugarcane plantations and by the 18th century its popularity had spread throughout world.

Rum is a distilled alcoholic beverage made from sugarcane byproducts such as molasses, or directly from sugarcane juice, by a process of fermentation and distillation; it is then usually aged in oak barrels.

The origin of the word “rum” is generally unclear. In an 1824 essay about the word’s origin, Samuel Morewood suggested the word ‘rum’ might be from the British slang term for “the best”, as in “having a rum time.”

“As spirits, extracted from molasses, could not well be ranked under the name whiskey, brandy, or arrack, it would be called rum, to denote its excellence or superior quality.” (Samuel Morewood, 1824)

Captain James Cook and the crews of the HMS Resolution and HMS Discovery first made landfall on Kauaʻi in 1778. It is believed that in the holds of both ships were barrels of rum.

According to Kamakau, “The first taste that Kamehameha and his people had of rum was at Kailua in 1791 or perhaps a little earlier, brought in by Captain Maxwell. Kamehameha went out to the ship with (John) Young and (Isaac) Davis when it was sighted off Keāhole Point and there they all drank rum. …. Then nothing would do but Ka-lani-moku must get some of this sparkling water, and he was the first chief to buy rum.”

Shortly thereafter, while in Waikīkī, after having tasted the “dancing water,” Kamehameha I gained the apparent honor of having spread the making of rum from Oʻahu to Hawaiʻi island. (Kanahele)

After he saw a foreigner make rum in Honolulu, he set up his own still. Spurred by his own appetite for rum, he soon made rum drinking common among chiefs and chiefesses as well as commoners. (Kanahele)

Many of the subsequent royalty and chiefs also drank alcoholic beverages (several overindulged.)

Within a decade or so, Island residents were producing liquor on a commercial basis. “It was while Kamehameha was on Oahu that rum was first distilled in the Hawaiian group,” wrote Kamakau.

“In 1809 rum was being distilled by the well-known foreigner, Oliver Holmes, at Kewalo, and later he and David Laho-loa distilled rum at Makaho.” Several small distilleries were in operation by the 1820s.

Although both Hawaiians and foreign residents had been drinking hard liquor – either bought from visiting ships or distilled locally – for many years, no mention of bars or saloons occurs in the historical record.

The early missionaries were not teetotalers – their departure from Boston Harbor was delayed because “on the passengers examining their stores, they found a short supply of that article at day light Capt. Blanchard went up to Boston at 11 am (October 24, 1819). Captain Blanchard returned from town with a supply of bread & spirits for the missionaries.” (James Hunnewell Log)

“(I)t was ascertained that our soft bread and crackers and all the ardent spirits were left behind. Consequently, a boat was sent off for Boston that night, which did not return until the next day towards night.” (Lucia Ruggles Holman Journal)

Once they arrived, Sybil Bingham noted in her diary, “(Anthony Allen) set upon the table decanters and glasses with wine and brandy to refresh us”. They ended dinner “with wine and melons”. (June 24, 1820, Sybil Bingham)

By November 1822, Honolulu had seventeen grog shops operated by foreigners. Drinking places were one of the earliest types of retail business established in the Islands.

Whalers – primarily American vessels – began arriving in Hawai’i in the early 19th century; they were hunting whales primarily for the whale oil for heating, lamps and in industrial machinery; they usually stopped as they crossed the Pacific twice a year to restock provisions, replenish their crews and transship their whale oil cargoes.

For Hawaiian ports, especially Honolulu and Lāhaina, the whaling fleet was the crux of the economy for 20-years or more. More than 100-ships stopped in Hawaiian ports in 1824. Over the next two decades, the Pacific whaling fleet nearly quadrupled in size and in the record year of 1846, 736-whaling ships arrived in Hawai’i.

With these ships and sailors came more rum; it became one of the sought-after items the Hawaiians traded for with the Westerners.

“For some years after the arrival of missionaries at the islands it was not uncommon in going to the enclosure of the king, or some other place of resort, to find after a previous night’s revelry, exhausted cases of ardent spirits standing exposed and the emptied bottles strewn about in confusion amidst the disgusting bodies of men, women and children lying promiscuously in the deep sleep of drunkenness.” (Dibble)

Fort Kekuanohu along Honolulu Harbor served as a jail for breaches of etiquette by sailors on liberty – disorderly sailors could find themselves lodged in the Fort pending redemption at $30 a head.

In 1874, a legislative act was passed that allowed distillation of rum on sugar plantations. According to a report in ‘The Friend,’ “the only planter in the Legislature voted three times against the passage of the Act.”

The first export of Hawaiian rum was made on May 15, 1875 – the product of Heʻeia Plantation.

The post WW II years saw new rum concoctions. Reportedly, Harry Yee invented the Blue Hawaii cocktail and dropped in a tiny Japanese parasol and Vic Bergeron created the Mai Tai and opened Trader Vic’s, America’s first theme restaurant that featured the art, decor and food of Polynesia.

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Rum Ration

RUM RATION ABOARD HMS KING GEORGE V, 1940 (A 1777) Below deck, a line of seamen queue to collect the daily rum ration for their mess. Each man is holding a jug or bucket. The rum is being issued from a large barrel with ‘THE KING – GOD BLESS HIM’ on it. Royal Marines issue the rum with measuring jugs while a Royal Navy Petty Officer and Sub-Lieutenant observe. Copyright: © IWM. Original Source: http://www.iwm.org.uk/collections/item/object/205185139

Rum Ration

Victor_Bergeron-Trader_Vic’s_Invents_Mai_Tai-1944

Trader_Vic’s_Opens_First_Franchise_in_Hawaii-1950

Trader_Vic’s_Matchbook_cover

Trader_Vic’s_International_Marketplace

Trader_Vic’s_Denver

Trader Vic’s International Market Place

May 8, 2020 by Peter T Young Leave a Comment

Only The Stars Of The Heavens Know

Kamehameha I died May 8, 1819 at Kamakahonu at Kailua-Kona.

“His bones, in accordance with traditions afforded high kings, were separated from his flesh and placed in a kaʻai, a basket woven of sennet cordage.” (Bill Maiʻoho, Mauna Ala Kahu (caretaker,) Star-Bulletin)

“Mother of pearl was inlaid for the eyes and the king’s own teeth formed the mouth; his flesh was thrown far out to sea.” (Maiʻoho)

“Kamehameha was a planner, so he talked to Hoapili and Hoʻolulu about where his iwi should be hidden,” noting Kamehameha wanted his bones protected from desecration not only from rival chiefs, but from westerners who were sailing into the islands and sacking sacred sites. (Maiʻoho)

Hoapili (originally known as Ulumāheihei) (c. 1775–1840) and Hoʻolulu (1794–1865) were brothers. Both were trusted advisors to Kamehameha.

Their father, High Chief Kameʻeiamoku, was one of the “royal twins” who helped Kamehameha I come to power – the twins are on the Islands’ coat of arms – Kameʻeiamoku is on the right (bearing a kahili,) his brother, Kamanawa is on the left, holding a spear.

When the days of purification were ended and the platform for the body was covered with kapa and a girdle of leaves had been placed, then the high priest finished his ceremonies within the temple house where he had been praying that the spirit of the dead might be given life and welcomed to the company of the good spirits to dwell with Wākea. (Thrum)

When these ceremonies were finished, Hoapili and Hoʻolulu prepared to obey the command given them by Kamehameha to take care of his body and thoroughly secrete it. (Thrum)

The chief’s bones belonged by right to the family of Keawe-a-heulu and to the hidden burial places of its members from Kiolakaʻa and Waiʻōhinu in Kāʻu, but Kamehameha doubted whether this family could keep the place secret, for the place where the bones of their father, Keōua, were hidden was pointed out on the cliffs of Kaʻawaloa. (Kamakau)

Kamehameha had therefore entrusted his bones to Hoapili and Hoʻolulu, with instructions to put them in a place which would never be pointed out to anyone.

Different stories suggest different places where Kamehameha’s bones are located: to an undersea cave that could only be accessed at low tide; over the rough lava plains of Puʻuokaloa to Kaloko in Kekaha; within Kaloko fishpond and others. All stories note he was buried in secret under the cover of darkness.

The ceremonial burial of iwi kupuna (ancestral Native Hawaiian remains) and moepū (funerary objects) involves great secrecy in order to protect the burial site and ensure the peace and sanctity of ancestors who have passed away, as well as the spiritual, physical, and psychological well-being of their descendants. (He Ho‘olaha, OHA)

Kamehameha’s final resting place and his bones have never been found; a saying related to that site notes: ‘Only the stars of the heavens know the resting place of Kamehameha.’

For Hawaiians, burial locations were one of the most secretive traditions in a culture over a thousand years old, and proper handling of ancient burial remains uncovered today; continue to be a highly sensitive cultural concern. (Yardley)

State law (§6E) addresses dealing with burials; §6E-43 Prehistoric and historic burial sites – at any site, other than a known, maintained, actively used cemetery where human skeletal remains are discovered or are known to be buried and appear to be over fifty years old, the remains and their associated burial goods shall not be moved without the department’s approval.

§6E-43.5 Island burial councils; creation; appointment; composition; duties. (a) The department shall establish island burial councils for Hawaii, Maui/Lanai, Molokai, Oahu, and Kauai/Niihau, to implement section 6E-43.

The councils shall: Determine the preservation or relocation of previously identified native Hawaiian burial sites; Assist the department in the inventory and identification of native Hawaiian burial sites; Make recommendations regarding appropriate treatment and protection of native Hawaiian burial sites, and on any other matters relating to native Hawaiian burial sites.

Reportedly, upon the death of Ka‘ahumanu, the favorite wife of Kamehameha, Kuakini, with the help of Hoapili and Ho‘olulu (who had previously hidden the bones of Kamehameha) took the bones of Ka‘ahumanu and put hers with his, so she would be with Kamehameha forever. (Mellen)

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May 5, 2020 by Peter T Young Leave a Comment

Haʻalilio

Timothy (Timoteo) Haʻalilio was born in 1808, at Koʻolau, Oʻahu. His parents were of respectable rank, and much esteemed.

His father died while he was quite young, and his widowed mother subsequently married the Governor of Molokai (after his death, she retained the authority of the island, and acted as Governess for the period of some fifteen years.)

At the age of eight years, Haʻalilio moved to Hilo where he was adopted into the family and became one of the playmates of the young prince Kauikeaouli (later, King Kamehameha III.) He travelled around the Islands with the prince and remained one of the most intimate companions and associates of the King.

At the age of about thirteen, he learned to read, and was a pleasant pupil and made great proficiency. There were then no regularly established schools, and, consistent with the wish of Kamehameha III, he was a private pupil of Hiram and Sybil Bingham.

In April or May, 1821, the King and the chiefs gathered in Honolulu and selected teachers to assist Mr. Bingham. James Kahuhu, John ʻĪʻi, Haʻalilio, Prince Kauikeaouli were among those who learned English. (Kamakau)

In addition to English, Haʻalilio learned to read Hawaiian and was taught arithmetic and penmanship, and was soon employed by the King to do his writing – not as an official secretary, but as a clerk.

On June 7, 1826, Haʻalilio married Hannah Hooper (Hana Hopua;) wedding entertainment was served at the house of Kīnaʻu, at which several of the members of the mission were present. (Chamberlain)

In 1831, the Lahainaluna School was founded, and Haʻalilio continued his education there.

During the brief conflict with Captain Cyrille-Pierre-Theodore Laplace and his fifty-two-gun frigate L’Artemise to Hawaiʻi in July, 1839 – where Laplace issued a ‘Manifesto’ “to put an end either by force or by persuasion to the ill-treatment of which the French are the victims at the Sandwich Islands” – Haʻalilio was taken hostage by the French. He was later exchanged for John ʻĪʻi who went on board the L’Artemise.

“The Kings and Chiefs could not fail to see the real value of such a man (Haʻalilio,) and they therefore promoted him to offices to which his birth would not, according to the old system, have entitled him.”

“He was properly the Lieutenant Governor of the Island of Oahu, and regularly acted as Governor during the absence of the incumbent. He was also elected a member of the council of Nobles.” (Polynesian, March 29, 1845)

When the Hawaiian government needed to raise funds, as early as 1842, certain government lands were set aside to produce revenue for government needs.

To support this, a Treasury Board was formed, Haʻalilio severed on the Board with Dr. Gerrit Judd and John ʻĪʻi; they accepted taxes paid into the treasury. (Van Dyke)

King Kamehameha III recognized the need for his kingdom to be recognized internationally and he decided to send abroad a first-class delegation composed of Haʻalilio and William Richards.

Although neither individual was a professionally trained or experienced diplomat, both were men of the highest intelligence and trustworthiness who had the unequivocal backing and confidence of the King.

The importance placed on this diplomatic mission by Kamehameha III was apparent in his choice of Haʻalilio, whose integrity and lofty reputation among native Hawaiians gave enormous respectability and political clout to the monarchy’s latest international endeavor. (Crapol)

Haʻalilio was a man of intelligence, of good judgment, of pleasing manners, and respectable business habits. Few men are more attentive to neatness and order, at home, on shipboard, or in foreign climes, than he; and few public officers possess integrity more trustworthy. (Bingham)

The other half of Kamehameha’s frontline team was William Richards, the American missionary who was the primary architect of the Hawaiian monarchy’s campaign for legitimacy and international acceptance. Prior to this mission, in recognition of talents and service to the Crown, Richards was chosen in 1838 to be the principal counselor to the King and his chiefs. (Crapol)

Haʻalilio had acquired a very full knowledge of the political relations of the country. He was a strenuous advocate for a constitutional and representative government. He was well acquainted with the practical influence of the former system of government, and considered a change necessary to the welfare of the nation. (Richards)

“In the month of April 1842, (Haʻalilio) was appointed a joint Commissioner with Mr. Richards to the Courts of the USA, England and France. (He and Richards sailed from Lāhainā, July 18, 1842, and arrived in Washington on the fifth of December.) …”

“After spending a month at Washington, and having accomplished the main objects of embassy there (and subsequent US recognition of the independence of the Hawaiian Kingdom,) he proceeded to the north.” (Polynesian, March 29, 1845)

While on the continent, a newspaper noted a note Haʻalilio passed to a friend: “We are happy that our Christian friends have so much reason to congratulate us on our success in the prosecution of our official business at Washington.”

“May the cause of righteousness and of liberty, and the cause of Christ every where be prospered. (Signed) T. Haalilio, William Richards.” Boston Harbor, Feb. 2. (The Middlebury People’s Press, Vermont, February 15, 1843)

On February 18, 1843, Haʻalilio arrived in London and within six weeks “after accomplishing the object of his embassy to England, he proceeded to France, where he was received in the same manner as in England, and …”

“… succeeded in obtaining from the French Government, not only a recognition of independence, but also a mutual guarantee from England and France that that independence should be respected. (Similar responses were made from Belgium.)” (Polynesian, March 29, 1845)

While in London, Haʻalilio commissioned the College of Arms in London to prepare the Hawaiʻi Coat of Arms (following his design;) a May 31, 1845 story in the Polynesian newspaper reported that the National Coat of Arms was adopted by the Legislative Assembly.

Haʻalilio was a man of intelligence and judgment, of agreeable manners, and respectable business habits. While employed on his embassy, he read his Hawaiian Bible through twice.

The proofs of his piety appeared in his love for the Scriptures, for secret and social prayer, for the Sabbath, and for the worship of the sanctuary. He was gratified by what he saw of the regard for the Lord’s day in the United States and England, and was shocked in view of its desecration in France and Belgium. (Anderson)

After fifteen months in Europe, he returned to the USA and prepared to return to the Islands.

“On his arrival in the western part of Massachusetts, was attacked by a severe cold, brought on by inclemencies of the weather, followed by a change in the thermometer of about sixty degrees in twenty-four hours. Here was probably laid the foundation of that disease by which his short but eventful life has been so afflictingly closed.” (Polynesian, March 29, 1845)

“On Sabbath evening, just before his death, he said; ‘This is the happiest day of my life. My work is done. I am ready to go.’ Then he prayed; ‘O, my Father, thou hast not granted my desire to see once more the land of my birth, and my friends that dwell there; but I entreat Thee refuse not my petition to see thy kingdom, and my friends who are dwelling with Thee.’” (Anderson)

Timothy Haʻalilio died at sea December 3, 1844 from tuberculosis. He was 36 years old.

“Great hopes had been entertained both among Hawaiians and foreigners, of the good results that would ensue to the kingdom from the addition of its councils of one of so intelligent a mind, stores as it was with the fruits of observant travel, and the advantages derived from long and familiar intercourse in the best circles of Europe and the United States. … (Upon news of his death) every attention affection or sympathy could suggest was afforded the deceased.” (Polynesian, March 29, 1845)

“Let us not forget that Haalilio was permitted to live to accomplish the great objects of his mission, that he had represented his country with honor, and with a dignity which had inspired respect for him abroad both as an individual and as the Representative of (Kamehameha III.) …”

“In his death the nation has ample cause for mourning, and has met with a heavy loss, which time cannot repair.” (The Polynesian, April 12, 1845) (Lots of information from Polynesian, Richards, Chamberlain, Crapol and Kamakau.)

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