Ali’i / Chiefs / Governance | Page 77

October 14, 2018 by Peter T Young Leave a Comment

Gifts from President Andrew Jackson

Captain Finch having chosen to avail himself of Mr. Bingham’s services as interpreter, requested him to take a seat at his side, and then rising, read to the king the following address : —

“King Tamehameha, The President of the United States has confided to my care a written communication for yourself, and such counsellors as you rely upon, accompanying it with various presents for each …”

“… in testimony of the good opinion he entertains of you individually, and to evince his desire for amity and confidence, in all intercourse that may subsist between your people and my countrymen.”

“That the genuineness of the letter may not be questioned, which might have been the case, if the transmission had been entrusted to casual conveyance, and to make it the more honourable to yourself, he has despatched a ship of war for this and other purposes …”

“… and it is enjoined upon me as the commander, to deliver it in person into your keeping, to reiterate the expressions of goodwill which it contains, and to exhibit, by my own deportment, the sincerity of the motives which has actuated him.”

“The friendly and kind reception afforded by your government to one other of our national ships, the Peacock, has been most favourably represented by her commander, and doubtless has conduced greatly to the visit which I now make.”

“The improved state of your people has also been so interestingly described by one of your friends, the Rev Mr. Stewart, now beside me, as to awaken among my countrymen at large, great benevolence of feeling towards you …”

“… and it will be my study, and I trust I shall be warranted on my return among them, to strengthen their prepossessions in your favour, and to confirm the accounts of the good traits of the character of our new acquaintances, the islanders subject to your authority.”

“With your leave, I will now acquit myself of the pleasing duty devolving upon me, by reading and handing the document adverted to, which illustrates the light in which the President wishes to hold your nation; and upon which you will, I hope, ponder often, deliberately, and fully.”

“The presents I also ask permission to distribute amongst those of your faithful friends for whom they are intended, trusting that they will tend to the enlargement of knowledge, invite to social and rational enjoyments, and further secure enduring recollections of the assurances which I give of the disinterested friendship of the President and government of the United States. W. C. B. Finch, October 14th, 1829.”

Mr. Bingham having read a translation of this in the Hawaiian tongue, Captain Finch proceeded in the perusal of the document from the government:

“To Tamehameha III. King of the Sandwich Islands.
“Navy Department of the United States of America, City of Washington, 20th January, A.D. 1829.”

“By the approbation and direction of the President of the United States, I address you this letter, and send it by the hands of Captain William Compton Bolton Finch, an officer in our navy, commanding the ship of war Vincennes.”

“Captain Finch also bears to you, from the President, certain small tokens of regard for yourself, and the chiefs who are near to you, and is commanded to express to you, in his name, the anxious desire which he feels for your prosperity and advancement in the arts of civilized life, and for the cultivation of harmony and good-will between your nation and the people of the United States.”

“He has heard, with interest and admiration, of the rapid progress which has been made by your people in acquiring a knowledge of letters and of the true religion – the religion of the Christian’s Bible.”

“These are the best, and the only means, by which the prosperity and happiness of nations can be advanced and continued; and the President, and all men every where who wish well to yourself and your people, earnestly hope that you will continue to cultivate them, and to protect and encourage those by whom they are brought to you.”

“The President also anxiously hopes, that peace, and kindness, and justice, will prevail between your people and those citizens of the United States who visit your islands, and that the regulations of your government will be such as to enforce them upon all.”

“Our citizens who violate your laws, or interfere with your regulations, violate at the same time their duty to their own government and country, and merit censure and punishment. We have heard with pain, that this has sometimes been the case, and we have sought to know and to punish those who are guilty.”

“Captain Finch is commanded diligently to inquire into the conduct of our citizens whom he may find at the islands, and, as far as he has the authority, to ensure proper conduct and deportment from them.”

“The President hopes, however, that there are very few who so act as to deserve censure or punishment, and, for all others, he solicits the kindness and protection of your government, that their interests may be promoted, and every facility given to them in the transaction of their business.”

“Among others, he bespeaks your favour to those who have taken up their residence with you, to promote the cause of religion and learning in your islands.”

“He does not doubt that their motives are pure, and their objects most friendly to the happiness of your people, and that they will so con duct themselves as to merit the protecting kindness of your government.

“One of their number, the Rev. C. S. Stewart, who resided for some time with you, has received the favour of his government in an appointment to an office of religion in our navy, and will visit you in company with Captain Finch.”

“The President salutes you with respect, and wishes you peace, happiness, and prosperity. Saml. L. Southard, Secretary to the Navy.”

“This also was immediately made intelligible to the king and chiefs, by a translation in the native language, read by Mr. Bingham.”

“Both documents were listened to with intense interest. I never before saw Kaahumanu more excited. She seemed scarce able to command her feelings, and, before Mr. Southard’s letter was finished, her eyes were filled with tears.”

“‘Maitai—maitai no!’ ‘Good—good indeed!’ uttered with the quick tone in which he usually speaks when pleased, was the hasty comment of the king, while the females re-echoed the approbation, ‘Maitai no—maitai no!’”

“The servants having charge of the presents were now called, and these placed before the king. A pair of globes, celestial and terrestrial, and a large map of the United States, for himself …”

“… a silver vase, inscribed with the arms of the United States, and her name, for the regent; two silver goblets, with inscriptions of a similar character, for the princess; and two large maps of the world, one for Governor Boki, and the other for Governor Adams.” (Stewart)

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October 12, 2018 by Peter T Young Leave a Comment

Two Rival Houses

Kamā‘ule‘ule, later known as ‘Iliopunahele and eventually as Boki, was the child of Kekuamanohā and Kamakahukilani. Through his father he was a grandson of the Maui king. Kekaulike, and was a first cousin of Ka‘ahumanu.

Kamā‘ule‘ule, literally ‘the dispirited one’, was a reference to the fainting spells of Kahekili which were occurring around the time of Boki’s birth. As a close companion of Kamehameha he was called ‘Iliopunahele, or ‘favorite dog’.

His name was changed to Boki after Kamehameha met with a large American dog named Boss, the Hawaiian pronunciation of Boss, and was the name by which Kama’ule’ule was known throughout the rest of his history. (Nogelmeier)

During the missionaries’ first years in Hawai’i, Boki’s relationship with the mission was similar to that of his fellow chiefs. Although he and his brother, Kalanimoku, were already baptized prior to the arrival of the American Protestant mission, their involvement with the church was no more enthusiastic than that of the chiefs in general.

Boki provided land for the mission in Honolulu and erected houses for the use of the church, all in accordance with the king’s approval of their residence there. He attended occasional services and expressed interest in study of the bible, even agreeing to daily instruction for a time. (Nogelmeier)

Boki accompanied Liholiho and his entourage to England; Liholiho died, and they returned in 1825. “After an hour or two, the whole company proceeded to the residence of Karaimoku – who was too unwell to go out – near the Mission House: and shortly afterwards to the chapel, to attend prayers, and tender thanks to God for the interesting incident of the day.”

“Before leaving the chapel, Governor Boki delivered a short but excellent address, recommending, as the result of his observation and experience abroad, a renewed and devoted attention to the palapala and the pule—letters and religion.” (Stewart)

“This was a happy moment for Boki to make his report on the question most immediately connected with our business, or the trustworthiness of Christianity. In a short address he expressed his conviction of the truth of the Christian religion, and recommended attention to the palapala and the service of God.”

“In a more free conversation in the evening, he said the ‘King of Beritania,’ with whom he was honored to have a personal interview, after the death of the king and queen, told him to give good attention to the missionaries at the islands, for they were sent to enlighten them and do them good, and make them acquainted with the good Word of God.” (Bingham)

Boki’s ties to the British and his involvement in trade placed him in conflict with his fellow chiefs’ growing acceptance of the American Protestant Christianity. (Nogelmeier)

After his return from England (when Liholiho and his wife died), Boki appeared to fit harmoniously with the changes that were taking place. His experiences on the journey to England and King George’s support for Christianity had made a strong impression on him. He called for prayer immediately on landing at Maui and attended service again at O‘ahu. (Nogelmeier)

“In May, 1827, she charged Boki, Liliha and several members of the king’s train with misconduct, intemperance, fornication, and adultery, and had them fined—just a few days after the facile Boki had told Levi Chamberlain that he wanted to turn to the pono (the good) and that the king had acquired a Christian teacher.” (Daws)

In spite of his stormy relationships with Ka‘ahumanu and his alienation from the church, Boki cooperated on projects that he felt was for the betterment of his people.

He provided support for the missionaries in the way of buildings, land and labor, long after he had become disgruntled with their religion. He collaborated on the provision of schools for the populace, in his own districts of ‘Ewa and Wai‘anae and throughout the island. (Nogelmeier)

“Among the Hawaiian aristocracy there are two rival families, like the houses of York and Lancaster. Governor Boki represents the claims of one, and our good queen the other.”

“Both claim the guardianship of the young king, Kauikeaouli, and are equally anxious for paramount influence, but with widely different views”

“The governor has visited foreign lands. He is ambitious to gain the influence of the resident foreign traders, and the captains of ships to his party.” (Judd)

“Using his position as governor of Oahu to conscript labour, he plunged into the sandalwood trade. Later, he speculated in local and foreign trade, sugar-making, tavern-keeping, and commercialised prostitution. None of these businesses except the last was profitable.” (Daws)

“Ka‘ahumanu, on the other hand, is anxious to lighten the burdens of the people. She makes frequent tours around the islands, assembling them at each hamlet, exhorting them to forsake every heathen custom, learn to read, and listen to the teachings of God’s word and law.”

“She watches the young king with the solicitude of a tender mother, weeping and rejoicing alternately, as he yields to, or resists, temptation to wrong-doing.” (Judd)

“By 1829, both (Boki) and his country were deeply in debt to foreigners. Always a gambler, Boki made a desperate throw to redeem his fortunes by taking an expedition to the Southwest Pacific to search for sandalwood.” (Daws)

Boki attempted to recover by assembling a group of followers and set out for a newly discovered island with sandalwood in the New Hebrides. Boki fitted out two ships, the Kamehameha and the Becket, put on board some five hundred of his followers, and sailed south. Boki and two hundred and fifty of his men apparently died at sea.

Boki’s disappearance, along with hundreds of his supporters, did weaken and eventually bring about a complete closure to the only remaining indigenous opposition to the puritan government of Ka‘ahumanu and her missionary advisors. The changes that followed his disappearance led to an entrenchment of mission interests and American ties. (Nogelmeier)

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Two Rival Houses-Kaahumanu-Boki

October 5, 2018 by Peter T Young Leave a Comment

299-Year Lease

“(T)he heirs of Kaahumanu – whoever they may happen to be in the year of our Lord 2125 – will come into the reversion of a very pretty property – if the world stands …” (Saturday Press, October 22, 1881)

Whoa … let’s look back …

April 25, 1825, Richard Charlton arrived in the Islands to serve as the first British consul. A former sea captain and trader, he was already familiar with the islands of the Pacific and had promoted them in England for their commercial potential (he worked for the East India Company in the Pacific as early as 1821.)

Charlton had been in London during Kamehameha II’s visit in 1824 and secured an introduction to the king and his entourage. By the time he arrived in Hawai‘i in 1825, instructions had already arrived from Kamehameha II …

… that Charlton was to be allowed to build a house, or houses, any place he wished and should be made comfortable. This apparently was due to favors Charlton had done for the royal party. (Hawaiʻi State Archives)

Charlton didn’t play well with others. A report by Thrum noted, “July 13th (1827) – Last evening the English consul, in conversation with Boki told him he would cut Kaahumanu’s head off and all the residents were ready to join in it.”

“Guards were ordered out in all parts of the village. Mr. Charlton may be ready to take up arms against the chief but few, if any, I believe would follow or join with him.” (Thrum)

In spite of that, Charlton did receive land for his home and for Consular offices. The records suggest that the land under the present Washington Place premises were part of a grant from the chiefs to Charlton in 1825-26 to provide a permanent location for a British Consulate. (HABS)

(Charlton later sold that property to Captain John Dominis (December 26, 1840,) who later built Washington Place. … By the way, Beretania Street was so named because of the British Consulate there.)

Charlton claimed this and other lands as his personal property. He also claimed land down by the waterfront. There was no disagreement over a small parcel, Wailele, but the larger adjoining parcel he claimed (Pūlaholaho) had been occupied since 1826 by retainers and heirs of Kaʻahumanu.

The Pūlaholaho/Charlton Square block is bounded by Nu‘uanu, Merchant, Ka‘ahumanu (now the breezeway in the Harbor Court condo building) and Queen Streets, and “comprises a large portion of the most valuable business sites of the city” (Bennett, 1869:36)

In making his claim for Pūlaholaho, Charlton showed a 299-lease dated October 5, 1826 issued to him by Kalanimōku. That claim, made in 1840, however, was made after Kalanimōku and Kaʻahumanu had died.

Following Charlton’s presentation of his claim to rights of the entire land section of Pūlaholaho, Kamehameha III sought a means of providing security for the native residents on the land, and claimed that Pūlaholaho belonged to the crown. (Maly)

In rejecting Charlton’s claim, Kamehameha III cited the fact that Kalanimōku did not have the authority to grant the lease. At the time the lease was made, Kaʻahumanu was Kuhina Nui, and only she and the king could make such grants. The land was Kaʻahumanu’s in the first place, and Kalanimōku certainly could not give it away. (Hawaiʻi State Archives) The dispute dragged on for years.

This, and other grievances purported by Charlton and the British community in Hawai‘i, led to the landing of George Paulet on February 11, 1843 “for the purpose of affording protection to British subjects, as likewise to support the position of Her Britannic Majesty’s representative here”.

Following this, King Kamehameha III ceded the Islands and Paulet took control. After five months of British rule, Queen Victoria, on learning the injustice done, immediately sent Rear Admiral Richard Darton Thomas to the islands to restore sovereignty to its rightful rulers.

“On the 25th [July] the King arrived at Honolulu, and on the 26th, H.B. M’s line-of-battle Ship, the Dublin, Rear Admiral Thomas, arrived from Valparaiso…”

“Shortly after the Dublin had anchored, a note was dispatched from the Admiral to the King, requesting an interview, and on the 27th and 28th, long conferences were held, in which the Admiral manifested very kindly and friendly feelings towards the King, and no demands were made that the latter could not cheerfully comply with.”

“The conferences terminated by the expression of desire on the part of the Admiral, that the Hawaiian flag should be restored, and Monday, July 31st, was appointed for the formal and public act of restoration…” (Bennett)

The 31st of July was a great day for the Hawaiians. On the plain of Waikiki, tents were erected for the accommodation of the King and the Admiral and their suites, and the foreigners and their ladies…

On July 31, 1843 the Hawaiian flag was raised. The ceremony was held in area known as Kulaokahuʻa; the site of the ceremony was turned into a park, Thomas Square.

The settlement of this issue and return of rule to Kamehameha III resolved most issues between the kingdom and Great Britain, but the matter of Charlton’s claim to the 299 year leasehold rights at Pūlaholaho remained.

Following Admiral Thomas’ actions Charlton remained on the land, and in 1845, Carlton evicted the native Hawaiian tenants — many of whom had been tied to Ka‘ahumanu’s household — from the land of Pūlaholaho. (Maly)

“Difficulties with England continued for several years, mostly because of the demands of Mr. Charlton and the British consul. The law advisors of the crown of Great Britain decided in favor of the Hawaiian government on every point except the Charlton land claim.”

“In regard to this last they required that Mr. Charlton, having first produced the original deed and shown it to be genuine, should be put in possession of the land by the government.”

“Previously Charlton had leased a small portion of this land for consular offices. The king wrote Charlton that the proper time for presenting the large claim was past. Those who had contracted the business and the witnesses were all dead. Thirteen years had elapsed. Twenty-three persons had built houses and were living on the land.”

“Moreover the king stated only Kaahumanu had the right to lease the crown land. In 1845 Charlton, nevertheless, razed the twenty-three houses on the land, homes of 156 Hawaiians, and took possession.”

“A long “Palace Investigation” convened in October 1845, at which almost without exception the evidence of chiefs and missionaries questioned was that the signatures of Kalanimoku and the witnesses, John Ii and Don Marin, were not genuine.” (Alexander; Maly)

“The British Consul General and British Naval Commanders had made this claim a subject of demand on the Hawaiian Government, and it was one of the principal ones urged by Lord George Paulet at the time of the forced cession of the sovereignty of the Islands in 1843.”

“In 1847, after a long correspondence with the British Consul, and repeated and protracted investigations, the particulars of which with the voluminous correspondence were all printed, the whole matter was submitted to the decision of the Law Officer of the British Government.”

“In so doing the King and his Government testified both the confidence they reposed in the justice of their own case and their reliance upon the fairness of the Queen’s Government.”

“The particulars of the investigation in London were never known here, but no little surprise was felt when the decision was received confirming the claim of Charlton – or rather of his representatives, for he had long since sold out his rights in the land.”

“It was very generally believed here at that time that the claim was a fraudulent one – the late R. C. Wyllie, who was quite familiar with the subject from beginning to end, was outspoken in his opinion”. (Saturday Press, October 22, 1881)

“General Miller, acting consul for Great Britain, had limited the question to the genuineness of the handwriting. But he evidently considered it a mere matter of form. Charlton kept the land.” (Alexander; Maly)

“(It) has come to my knowledge on these island; and in this case the heirs of Kaahumanu – whoever they may happen to be in the year of our Lord 2125 – will come into the reversion of a very pretty property – if the world stands…” (Sheldon; Saturday Press, October 22, 1881)

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299 year lease for the land, granted to Charlton by Kalanimoku in 1826 (402-2-21)

299 year lease for the land, granted to Charlton by Kalanimoku in 1826 Charlton Agreement (402-2-21)

Charlton_Land_Claim-HHS-map

September 29, 2018 by Peter T Young 1 Comment

Puhina o Lono Heiau

Cook had first arrived in Hawai’i in 1778, stopping off at Kauai; however, his return the following year coincided with the annual Makahiki, the season that honored Lono with tribute offerings, feasting, competitive games, and hula performances. Traditionally warfare was taboo during this period.

The emblem of Lono was an upright pole with crossbeam and hanging tapa cloth, which the Hawaiians likened to the mast and sails of the European ships.

During this visit to Hawai’i Island, Cook performed the first Christian ceremony at Hikiau Heiau, a funeral service for a crew member who had died January 28, 1779.

Within days, Cook’s ships departed and all would have gone well, but fate ordained otherwise. A broken mast forced Cook’s return to Kealakekua Bay for repairs.

By then the Makahiki had ended and attitudes had changed. There followed a skirmish at the water’s edge fronting Ka’awaloa village (a residence of ruling Chief Kalani‘ōpu‘u), and Captain Cook was slain.

Cook’s body was then taken to nearby Puhina o Lono Heiau for traditional Hawaiian rites that included cooking and cleaning flesh from his bones, an honor afforded to only the highest and most sacred Hawaiian chiefs. (Ala Kahakai)

“Some of Cook’s bones, considered sacred, were deposited in a heiau (temple) dedicated to Rono, on the opposite side of the island.”

“There religious homage was paid to them, and from thence they were annually carried in procession to several other temples, or borne by the priests around the island, to collect the offerings of the people for the support of the worship of the god Rono.”

“The bones were preserved in a small basket of wickerwork completely covered over with red feathers, which in those days were considered to be symbols of kingship or godship, and were the most valuable articles the natives possessed.”

Ellis stated that since the time of his arrival in the islands, in company with the deputation from the London Missionary Society in 1822, every endeavour had been made to learn, though without success, whether Cook’s bones were still kept, and their location.

All the Hawaiians of whom inquiry had been made had asserted that they were formerly kept by the priests of Rono, and worshipped as sacred objects.

“Whenever we have asked the king, or Hevaheva, the chief priest, or any of the chiefs, they have either told us they were under the care of those who had themselves said they knew nothing about them, or that they were now lost.”

“The best conclusion we may form is that part of Captain Cook’s bones were preserved by the priests, and were considered sacred by the people probably till the abolition of idolatry in 1819; that, at that period they were committed to the secret care of some chief, or deposited by the priests who had charge of them, in a cave, unknown to all besides themselves.”

“The manner in which they were then disposed of will, it is presumed, remain a secret, till the knowledge of it is entirely lost.” (Lack)

“At about one mile from the shore on the hill is a monument, erected in 1825 by Lord Byron, Captain of his Britannic majesty’s frigate ‘Blond,’ to the memory of Captain Cook. It consists of a simple wall of lava about five feet high, embracing a square of twenty feet, in the centre of which is a cedar post, twelve feet in height, and near the top a copper plate, with this inscription:”

“‘In memory of Captain James Cook, R. N., Who discovered these Islands, in the year of our Lord, 1778. This humble monument is erected by his fellow countrymen, in the year of our Lord, 1825.’”

“This post is completely covered with the initials of persons who have from time to time visited the spot, chiefly the masters, officers, and crews of vessels”. (Townsend)

Puhina o Lono (literally meaning ‘to burn Lono’, also sometimes referred to as “Cook’s Heiau”) was succinctly first described by archaeologists as “an enclosure where the bones of Captain Cook were extracted”.

There are two written accounts of visits to Puhina o Lono in the years immediately following the abolition of traditional religion in 1819, one by the missionary William Ellis and the other by the English naturalist Andrew Bloxam.

In 1823, Ellis travelled along the coast of Kealakekua Bay and gives a second-hand account of the upcountry site of Puhina o Lono:

“… Mr. Goodrich ascended a neighboring height, and visited the spot where the body of the unfortunate Captain Cook was cut to pieces, and the flesh, after being separated from the bones, was burnt.”

“It is a small enclosure, about fifteen feet square, surrounded by a wall five feet high; within is a kind of hearth, raised about eighteen inches from the ground, and encircled by a curb of rude stones. Here the fire was kindled on the above occasion; and the place is still strewed with charcoal. (Ellis)

A second visit to the site on July 15, 1825 is recounted in the journal of Andrew Bloxam. Bloxam describes a small group of British
Sailors – including himself, Lord George Anson Byron and other members of crew of the HMS Blonde …

… who were taken to the site by a local chief named Naihe (also referred to as Nahi) and told that this was the “spot where Captain Cook’s body was taken and cut up immediately after he was killed”.

Bloxam does, go into great detail in his description of the creation of a monument to Cook consisting of a “stone pyramid” with a wooden post holding a brass plaque:

In the center of this [enclosure] Lord Byron, Mr. Ball, Davis and I laid the first four stones of a pyramid to form the base of a monument to his memory.

A large post was fixed in the middle of this, and on the top was nailed a brass plate, with the following words engraved upon it: To the memory of Captain James Cook, R.N., who discovered these islands in the year of our Lord 1778. This humble monument was erected by his fellow countrymen in the year of our Lord 1825. (Flexner & McCoy)

The layout of the site and its surrounding features suggest that this was not a simple or small structure, a fact that in our view makes it unlikely it was specially built in the short time that elapsed between Captain Cook’s death and when his body was partially returned to his crew.

It is oriented to the local landform, rather than to a particular sacred direction; northeast being expected if it were dedicated to Lono. Further, there is documentary evidence to support the notion that at the time of contact the site was not used as a heiau.

An 1883 Hawaiian Government survey map of Kealakekua Bay shows the site as a rectangular enclosure labelled as Puhina o “Lono”.

While other sites on the 1883 map were identified as “Old Heiau”, Puhina o Lono was not. Other early references to Puhina o Lono also do not refer to it as a heiau. The site only begins to be referred to as a heiau in the 20th century, first as Puhina o Lono Heiau (USGS 1928) and later as Cook’s Heiau (USGS 1959).

If the site of Puhina o Lono was not purpose-built to process Cook’s body, and is also not a good fit for the architectural forms of heiau, there are a number of other possible roles it could have played in the ritual landscape.

“One scenario that we see as likely is that this structure was used in the preparation of high chiefs for burial. The close proximity of burial caves, and its placement outside both the primary coastal and upland residential zones, is circumstantial evidence supporting this interpretation.”

“(I)t would appear that Cook’s remains may have been treated in much the same fashion as a high chief, rather than requiring some new hitherto unknown and exceptional religious ritual apparatus.”

“While this is far from definitively settling the ‘apotheosis or not’ debate regarding Cook, it pushes us to think about how sites of religious ritual were being used in the earliest days of the post-contact period.”

“The timing of the HMS Blonde’s visit to Ka‘awaloa, so closely following the abolition of traditional religion is certainly a factor; but far more important to understanding this event is the purpose of the HMS Blonde’s visit to Hawai‘i.”

“Almost exactly a year earlier, Liholiho (King Kamehameha II) and his wife Queen Kamāmalu died from measles on a visit to the UK. The HMS Blonde returned the royal bodies to O‘ahu, then proceeded to Ka‘awaloa with the explicit purpose of creating a monument to Cook.”

“The placement of the monument in the centre of the enclosure, the same location as the hearth where Cook’s body was burnt, may have been deemed correct (pono) for the crew who had played a pivotal role in bringing the king and queen back to Hawai‘i for burial.”

“In sum, the monument’s construction does not necessarily indicate that the site was de-sacralised in a material expression of the wholesale replacement of one set of beliefs and values with another.”

“Rather, the specific historical context suggests the re-use of building materials in a continuously sacred, if transformed, architecture.” (Flexner & McCoy)

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Puhina o Lono Sketch-McCoy

1883-map-of-Kealakekua-Bay-shows-Puhina-o-Lono

kealakekua_bay_USGS_map

September 21, 2018 by Peter T Young 1 Comment

James Walker Austin

James Walker Austin (1829-1895) was born in Charlestown, Massachusetts, January 8, 1829, son of William Austin (1778- 1841) and Lucy Jones (1802-1853).

“My father died in my boyhood (in Charlestown, June 27, 1841), and now, after nearly fifty years, his pleasant smile, his kind heart, and the light of his countenance are still living memories.” (James Walker Austin)

James was prepared for college in the schools of Charlestown and at the Chauncy Hall School, Boston, and was graduated from Harvard College in 1849, and from the Law School two years later, and was admitted to the Suffolk Bar in 1851.

He went in 1851 to California, and thence to the Hawaiian Islands. He was attracted by the beauty and fertility of the islands, and he determined to settle there.

Austin arrived in Hawaii and was quickly thereafter enlisted by Kamehameha III for his legal services. He served the monarchy in that capacity through the reigns of Kamehameha III, Kamehameha IV and Kamehameha V.

On July 18, 1857, he married Ariana Elizabeth Smith Sleeper (1829-1911) who was the daughter of John Sherborn Sleeper (1794-1878) and Mary Folsom Noble (1798-1885). They were the parents of five children.

He rose rapidly in the public esteem, and was soon chosen to places of trust and honor. In rapid succession he was made District Attorney, Member of Parliament, Speaker of the House, and a Justice of the Supreme Court.

He was also placed on two important Commissions, — one for revising the Civil Code, the other for revising the Criminal Code of the Kingdom. (Edes; Colonial Society of MA, 1895)

In honor of his work for Kamehameha V, James Walker Austin was given the land upon which Kapualei Ranch sits on July 10, 1868. (Kapualei Ranch)

He was admitted to the Bar in that country, and was appointed district attorney. He was elected to the Hawaiian Parliament, and reelected for three sessions. He was speaker of the House one session.

He was the guardian a number of years, of Lunalilo, heir to the throne. “Prince Bill had many fine qualities. In spite of his many fine qualities he was overcome by one weakness. He became addicted to liquor.”

“In 1858 Kanaʻina, out of love and concern for his son, petitioned the court to appoint guardians for him. Prince Bill agreed to this idea even though he was twenty-three years old. So the court appointed his father and two others, Dr. Richard Armstrong and James W Austin, as guardians.” (Galuteria)

In 1868 Austin was appointed judge of the Supreme Court by a special act of the Legislature, and he was chosen to revise the criminal code of the islands, in connection with two other judges of the Supreme Court.

He had been a member of the commission to revise the civil code two years before. These codes were modeled on those of the State of Massachusetts.

He returned to the United States in 1872 for the education of his children. The Austins made 9 Arlington in Boston their home. Their children lived with them: Herbert Austin, who would become an iron and steel dealer; Walter Austin, who would become an attorney and author; William Francis Austin; and Edith Austin.

“Judge Austin was a man of strong character, and of many accomplishments. His integrity was unimpeachable. He had a large circle of friends at the islands, where he had much to do in building up a vigorous and well-ordered community.”

“He was highly esteemed for his many noble qualities. His rugged honesty of opinion and positive ideas were sometimes veiled by his gentle manner; but they never lacked vigorous expression upon all proper occasions, and he always had the courage of his convictions.”

“Frankness, purity of mind and of heart, loyalty to every duty and to friends, and sincerity were marked traits of his character. His sympathies were as tender and quick as a woman’s. Censoriousness had no place in his fine nature; and when he could not approve the actions of others, he cultivated that silence which is golden.”

“He was as generous in his judgments of others as in his gifts to many worthy objects; and in all the relations of life he furnished an example deserving emulation.” (Edes; Colonial Society of MA, 1895)

Austin went to Europe the last year of his life, with his wife and daughter, and they were with him at the time of his death. He died in Southampton, England, October 15, 1895. (New England Historic Genealogical Society)

“In every relation of his long and active life he was an example to be imitated and followed. Sincerity, truthfulness, and frankness spoke in every accent of his voice, in the pressure of his hand, in his manly and gentle spirit.”

“His affections, when once placed, were deep and lasting. His charity of thought and feeling and act seemed instinctive, but it rested on solid and enduring principles.”

“No one who knew him intimately in public or in social life could ever doubt that he was a man of positive opinions, or that he had any hesitancy, when occasion required, in expressing them; but he never unduly pressed his own views, and was eminently tolerant of the opinions, and even the prejudices, of his associates.”

“No man loathed selfishness, deceit, or treachery more than he; but while he condemned the act he pitied the offender. He avoided controversy, and strove to be a peace-maker.”

“After more than twenty years of acquaintanceship – for many years seeing him almost daily – the writer of these lines does not recall an instance of hearing Judge Austin utter a censorious remark upon any man or woman.”

“And it is said that this temper and manner characterized him through his entire career, – in his boyhood days, at the university, at the bar, on the bench, and in all the various associations of his life, – public, social, and domestic.”

“But who can adequately express in words the prompt and unfailing sympathy he manifested for every form of woe and suffering? To many hearts surcharged with sorrow his ready and tender ministries have been a source of hope and courage, of comfort and of strength.

“He was, indeed, a rare man, and the world is poorer now that he has left us.” (Hoyt; New England Historic Genealogical Society)

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