Ali’i / Chiefs / Governance | Page 79

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)

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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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September 15, 2018 by Peter T Young Leave a Comment

I aliʻi nō ke aliʻi i ke kānaka

A chief is a chief because of the people who serve him (Pukui 1983:125, verse 1150))

McGregor and MacKenzie (2014:96-105) provide a general description of governance at the Island, moku (district), ahupuaʻa and family scale.

“Although the ruling chiefs and their land stewards enjoyed certain appropriation rights over the land and the people, … this was a system of mutual obligation and benefit between the chiefs and the people.”

“The aliʻi nui (paramount chief) and aliʻi ʻai moku (district chiefs) controlled the land that was distributed among the makaʻāinana (common people).”

“The aliʻi nui (paramount chiefs) and aliʻi ʻai moku (district chiefs) were obligated to manage and oversee the production on the land in a manner that provided for the well-being of all the people through pono or balanced and judicious rule.”

“They regulated the use of scarce resources; apportioned these resources among the people according to principles of fair usage; regulated the use of water, which was the most valued resource of the land …”

“… assured that the irrigation systems were properly maintained; conducted proper rituals to the gods who embodied nature; and conserved the resources of the land through restriction and replacement policies.”

“In return, the families of commoners were obliged to provide labor service and products of the land to the aliʻi (chiefs) and konohiki (land stewards).”

“Functionally, the stratified structure for land utilization and stewardship followed this following basic hierarchy:
• aliʻi nui (paramount chief) of the island
• aliʻi ʻai moku (district chiefs) to oversee each moku
• aliʻi ʻai ahupuaʻa (land division chiefs) overseeing the ahupuaʻa
• konohiki (land chief, headman) who resided in the ahupuaʻa
• luna (and stewards) who assisted with specific issues (i.e. luna wai was responsible for the fresh water flow and irrigation system)
• makaʻāinana (common people) never owned or ruled land”

“While Native Hawaiian oral traditions record cases of arbitrary, irresponsible, and self-serving ruling chiefs who abused the people, they were clearly exceptional cases and such chiefs were quickly replaced with responsible chiefs who cared for the well-being of the people.”

The Hawaiian proverb (‘ōlelo no‘eau), “I aliʻi no ke aliʻi i ke kānaka,” “A chief is a chief because of the people who serve him,” reflects the Hawaiian attitude that the greatness of a chief was judged according to the welfare of the people under him. (McGregor 2007:29)

The Hawaiian historian David Malo wrote, “In former times, before Kamehameha, the chiefs took great care of their people. That was their appropriate business, to seek the comfort and welfare of the people, for a chief was called great in proportion to the number of his people”.

As the Native Hawaiian society became more stratified, kapu (sacred restrictions) were employed to elevate and separate the aliʻi nui (paramount chiefs) from the lesser aliʻi (chiefs) and the makaʻāinana (commoners). (Art by Herb Kane.)

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September 12, 2018 by Peter T Young Leave a Comment

Kapuāiwa Building

In the late-1860s, plans were underway for a Government Building and the need for this building was even more urgent than that for a palace.

Officials were scattered in rented offices around the town, the legislature had no home and the courts had long since outgrown their quarters in the old coral Court House on Queen Street.

Suggestions were made to develop a government center on the Esplanade at the foot of Fort Street, on recently reclaimed land owned by the government.

This area, it was urged, was close to the business interests of Honolulu, and with the government printing office nearby, would make a convenient civic center, Kamehameha V, however, envisioned a civic center around the palace, and plans were made to purchase the Mililani premises on King Street, ‘a long and fatiguing journey (away) over the dustiest street in the city.’

In 1871, King Kamehameha V commissioned two architects in Sydney, Australia, through the Hawaiian Consul there, to submit plans for a new royal palace in Honolulu. (HABS)

Rather than a palace, the cornerstone of Ali‘iolani Hale to serve as a Government Building was laid on February 19, 1872 with full Masonic ceremony. The new building was of concrete block, a technique first used in 1870 when the government built the Post Office building.

Kamehameha V never saw the completion of the Government Building; nor did they build his new Palace. The Government Building officially opened by the Legislature on April 30, 1874.

‘Ali‘iolani House’ is the name by which the new Government house is to be hereafter known, by command of His Majesty (Kalākaua.) “‘Ali‘iolani’ was one of the titles given to Kamehameha V at his birth, and is now appropriately applied to the building which was projected under his reign.” (Pacific Commercial Advertiser, May 2, 1874)

In 1882, the Legislature appropriated funds for the construction of a fireproof building to house important government documents and other records. In March 1884, work finally started on the new building in the ’Ali‘iolani Hale Yard.’

It was one of the structures in Kamehameha V’s projected civic center and was given one of the Monarch’s personal names, Kapuāiwa. When completed late in the year, it provided quarters for the Surveyor General, Superintendent of Public Works and Tax Collector.

The original two-story building was constructed by George Lucas in 1884 to house official government documents but was immediately put to use housing government offices instead.

The Kapuāiwa Building is a simpler version of Ali‘iolani Hale which has been described as an ‘English inspired ideal of Italian Renaissance Architecture.’

Architecturally, the Kapuāiwa Building is significant to the Civic Center Complex in Honolulu. It was the third structure in Kamehameha V’s projected civic center and was given one of the Monarch’s personal names, Kapuāiwa. (HHF)

In 1927, Kapuāiwa, by then known as the Board of Health Building because of its long-term occupant, was extensively repaired. In 1930, the Waikiki wing was added in the same character and detail as the original. Extensive renovation to the existing structure was also performed.

Another downtown building carries Kapuāiwa’s names; in 1871, the Kamehameha V Post Office at the corner of Merchant and Bethel Streets was constructed.

Kapuāiwa died on his 42nd birthday (December 11, 1830 – December 11, 1872.) He was given the Christian name Lot and the Hawaiian name Kapuāiwa, which means ‘mysterious kapu’ (taboo) or ‘the sacred one protected by supernatural powers.’ (ksbe)

His mother was Kīnaʻu, a daughter of Kamehameha I (she became the Kuhina nui, in 1832.) His father was Mataio Kekūanāoʻa, a descendent of the Chiefs of the Island of Oʻahu (he was governor of Oʻahu, as well as a member of the House of Nobles and the Privy Council.)

Lot was most often called Lot Kamehameha and that is how he signed his letters and other writings. (ksbe) He had three brothers and a sister (David Kamehameha, Moses Kekūāiwa, Alexander Liholiho and Victoria Kamāmalu, the youngest of the children. (David died in 1835 at the age of seven. Moses was nineteen years old when he died in 1848.) (ksbe)

Lot Kapuāiwa was hānai to Chief Hoapili of Lahaina and Princess Nahiʻenaʻena (daughter of Kamehameha I and Keōpūolani; she was sister to Liholiho and Kauikeaouli (they were later Kamehameha II and III.)) Lot ascended to the throne as Kamehameha V on November 30, 1863, on the death of his younger brother.

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September 11, 2018 by Peter T Young Leave a Comment

Kekauʻōnohi

“The Queen dowager (Kaʻahumanu), the favourite of Tammeamah (Kamehameha), was stretched out on some very fine mats, and wrapped up in a beautiful piece of cloth of Lavalliere colour.”

“A young man, very well made, and remarkably clean, waved before her an elegant fan made of birds’ feathers; and a young woman brought to her at intervals, a small vase made of the calebash, as a spitting-dish; it was half filled with flowers, and covered with a handkerchief tied about it.”

“This vase was also offered to the other Princesses; but it was evident that all the care, and the greater part of the attentions were devoted to the favourite, whose name was Tammeamaroo (Kamamalu).”

“There were five of these Queens (wives of Liholiho); and she of whom I speak, who weighed at least thirty stone, was the smallest. The others were rather shapeless masses of flesh than human figures.”

“Their room was small, and crowded with calebashes, mats, little boxes from China, and with pieces of English and country cloths, all lying about in every corner.”

“The entrance was obstructed by a great crowd round the door, and there was a guard placed close by, to watch over the safety of the Princesses.”

“On enquiring what kind of amusements they had, and how they passed their time, we were informed that they were occupied in keeping death at a distance; which must be admitted to be rather difficult, considering the ability of the physician whom I have described to you. Happy are those who can do without him! and still happier those who require no other!”

“Our officious interpreter however having returned, we went with him to the King, who received us in the brilliant costume of which I have already spoken, but with such a stiff air, that we immediately supposed his limbs had been accustomed to greater freedom.”

“I sketched his portrait along with that of his wife, and included in the picture his principal officers, lying at his feet, and his two life-guards with birds-feather cloaks, who, with drawn swords, appeared ready to defend him.”

“We presented the Sovereigns with an Indian shawl, and a pair of handsome ear-rings; but we had the mortification to see that they received our presents with indifference, and without appearing to attach the slightest value to them.”

“Before we retired, our master of the ceremonies asked me to perform a few sleight-of-hand tricks in the presence of the court, and the King gave me a pack of French cards: I readily complied, and, novice as I am in this art, I was very much amused at the surprise of the officers, and particularly at the unmeaning look of the King.”

“His wife requested me in the most polite manner to teach her some of the tricks; I consented, and had the pleasure of seeing her practise some of them with great dexterity.”

“This young lady is the sister of her husband. In her manners she has something childish, soft, and even simple; which is, however, in her not unbecoming. The presence of the King puts no restraint on the demonstrations of her affection, or on her tender caresses. …”

“I would strongly recommend to strangers who go to Owhyhee, and wish to pass some agreeable moments there, to get acquainted with this interesting female.”

“Her name is Kaou-Onoe (Kekauʻōnohi): she is about five feet six inches high; her shoulders are broad, her bosom small, and her eyes amorous; her limbs are plump and well formed, and her hands and feet extremely delicate.”

“She is remarkably clean in her person. On her body are some round marks, caused by the burns she inflicted on herself on the death of her father; but I observed with pleasure that not a single tooth had been extracted.”

“King Riouriou (Liholiho) has four other wives (Kamāmalu, Kīnaʻu, Kekāuluohi and Pauahi); but it is very evident that he loves Kaou-Onoe the best of any of them. Things which appear most extraordinary in the eyes of Europeans are here quite natural; and we are often astonished or shocked at customs, which the Sandwich islanders regard as of no consequence.”

“For example, the present King has married one of his father’s widows, out of love, we were told, for the deceased. If Kaou-Onoe ever has a rival, I do not believe she will be one of the present Princesses; one of whom, however, is tolerably pretty and agreeable.”

“At our first visit, only Kaou-Onoe was in the King’s apartment. The other Princesses were in a neighbouring hut, into which they invited us; and where we witnessed a very interesting scene.”

“The favourite’s brother, who had just returned from Woahoo, came in, labouring under evident emotion. Kaou-Onoe, who had accompanied us, embraced him with the greatest affection …”

“… and while we were remarking the difference between her tender caresses and those of other female sovereigns, our attention was arrested by the sobs and groans of a multitude of women, squatted on their heels at the further end of the room.”

“For some moments a religious silence was preserved – the recollection of the virtues of the great Tammeamah was doubtless the occasion of their lamentations. A people cannot be wicked, who shed so many tears to the memory of a good Prince.”

“In embracing one another here, the people place their noses together and breathe strongly. If we may believe however what we heard, they began to understand the European mode of salutation.” (Arago; portions of Letter CXIII, August 1819)

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