Images of Old Hawaiʻi

by Peter T Young Leave a Comment

Universal Remedy

“For ka poʻe kahiko (the people of old) the sea was the remedy upon which all relied, from Hawaiʻi to Kauai.”

“When people took sick with stomach upsets (ʻinoʻino ma ka ʻopu), griping stomach aches (nahu), fever (wela), grayish pallor (hailepo), squeamishness (nanue na ʻopu), nausea (polouea), or dizziness (niua,) …”

“… the usual ailments caused by a change of regular diet from sweet potatoes to taro – or from taro to sweet potatoes – a drink of sea water was the universal remedy employed.”

“Those who live on lands that grow sweet potatoes have foul stools (ua ʻeka ko lakou lepo) when they change to taro lands, and are subject to worms (ua ulu ka ilo maloko.)”

“It is the same with those from lands where taro is grown when they go to lands where sweet potatoes are grown. Their custom therefore was to drink sea water.”

“In the early morning they lighted an imu for sweet potatoes and put them in to bake with a chicken and a dried fish.”

“Then they fetched a large container full of sea water, a container of fresh water to wash away the salty taste, and a bunch of sugar cane.”

“They would drink two to four cupfuls of sea water, then a cupful of fresh water, and then chew the sugar cane.”

“The sea water loosened the bowels, and it kept on working until the yellowish and greenish discharges came forth (puka pu no ka lena a me ke pakaiea.)”

“Then the imu was opened, and the sweet potatoes and other foods eaten (without resulting discomfort.) The stomach felt fine, and the body of the elderly or the aged was made comfortable.”

“Another good use for sea water was to secure forgiveness (huikala.) When someone in the family broke an oath sworn against another (hoʻohiki ʻino) – a man against his wife, a mother against her children, relatives against relatives, “cousins” against “cousins” (hoahanau), and so on …”

“… then the pikai, or sprinkling with salt water, was the remedy to remove (the repercussions from the breaking of the oath.)”

“This is how it was done. A basin or bowl of real sea water, or of water to which salt had been added, in which were laced ʻawa rootlets (huluhulu ʻawa) and olena, was the water to absolve and cleanse (kalahala e huikala) the family for the defilement (haumia) caused by the one who had broken his oath.”

“Any defilement pertaining to the house, to fishing, tapa printing, tapa beating, farming, or wauke cultivation, from which trouble had resulted, could be cleansed with pikai; it purified and caused an end to defilement. Implements of labor could also be cleansed of their defilement by pikai.”

“Another way to purify the family was this. In the evening, after dark, a ‘canoe procession’ was formed (waʻa huakaʻi, in which the participants lined up in single file, as in a canoe.)”

“The person at the head of the procession had a pig, another had tapa garments and ninikea tapas, and another held in his hands bunches of kohekohe grass.”

“The last person in the line offered the prayers for forgiveness and carried the basin for the ritual procession to cleanse the defilement (ka poʻi kaʻi huikala.)”

“The ritual procession (kaʻi) had to be perfect, with the voices responding in unison in the prayers for forgiveness and purification, and their steps exactly alike as they went in the procession and entered the mua, the ‘family chapel.’”

“They lighted the imu for the pig and continued their praying until the pig was cooked and eaten.”

“The rewards (uku) they received were health, blessings, material prosperity, and other benefits of this kind to them all…” (Kamakau)

Seawater is 96.5% water by weight. The remaining 3.5% is composed of salts; there are small amounts of organic material and microorganisms.

It could be classified as a medicinal mineral water due to its content of mineral ions such as Na+, Cl-, Mg++, Ca++, and K+, which are present as salts and attached to organic molecules.

With current technology a total of 95 elements have been found in seawater, including trace elements such as I, Fe, Cu, and Zn. About a third of these elements have also been detected in the human body; regardless of the amount, most of them are essential elements. (Valencia) (The image is Surfer Magazine’s photo of the year, 2011.)

© 2026 Hoʻokuleana LLC

by Peter T Young 1 Comment

Russell Hubbard

Russell Hubbard was born in Hamden (then part of New Haven,) Connecticut on October 18, 1784, the eldest son of Deacon and General John and Martha Hubbard, of Hamden, Connecticut (and grandson of the Rev. John Hubbard of Meriden.)

He is said to have studied for the ministry after graduation from Yale, but a fondness for travel drove him abroad. (Dexter, Yale)

Hubbard had gone to sea following his graduation in 1806, hoping that a change of air and climate could resolve some unspecific health concerns.

In 1807, Hubbard, aboard the Triumph (Captained by Caleb Brintnall) anchored in Kealakekua Bay. There, ʻŌpūkahaʻia, a Hawaiian who had recently lost his parents in the island war that was waging, was contemplating his future.

“For some time I began to think about leaving that country, to go to some other part of the world. I did not care where I shall go to. I thought to myself that if I should get away, and go to some other country, probably I may find some comfort, more than to live there, without father and mother.”

“About this time there was a ship come from New York; – Captain Brintnall the master of the ship. As soon as it got into the harbour, in the very place where I lived, I thought of no more but to take the best chance I had, and if the captain have no objection, to take me as one of his own servants and to obey his word.”

“After supper the captain made some inquiry to see if we were willing to come to America; and soon I made a motion with my head that I was willing to go. This man was very agreeable, and his kindness was much delighted in my heart, as if I was his own son, and he was my own father. Thus I still continue thankful for his kindness towards me.”

“My parting with them (grandmother, aunt & uncle) was disagreeable to them and to me, but I was willing to leave all my relations, friends and acquaintance; expected to see them no more in this world.”

“We set out on our journey …” (ʻŌpūkahaʻia)

“Among these men I found a very desirable young man, by name Russell Hubbard, a son of Gen H of New Haven. This Mr Hubbard was a member of Yale College.”

“He was a friend of Christ. Christ was with him when I saw him, but I knew it not. ‘Happy is the man that put his trust in God!’ Mr Hubbard was very kind to me on our passage, and taught me the letters in English spelling-book.” (ʻŌpūkahaʻia)

After travelling to the American North West, then to China, they landed in New York in 1809. They continued to New Haven, Connecticut. ʻŌpūkahaʻia was eager to study and learn – seeking to be a student at Yale.

“In this place I become acquainted with many students belonging to the College. By these pious students I was told more about God than what I had heard before … Many times I wished to hear more about God, but find no body to interpret it to me.”

“I attended many meetings on the sabbath, but find difficulty to understand the minister. I could understand or speak, but very little of the English language.” (ʻŌpūkahaʻia)

ʻŌpūkahaʻia “was sitting on the steps of a Yale building, weeping. A solicitous student stopped to inquire what was wrong, and Obookiah (the spelling of his name, based on its sound) said, ‘No one will give me learning.’”

The student was Edwin Dwight, distant cousin of the college president. “(W)hen the question was put him, ‘Do you wish to learn?’ his countenance began to brighten and … he served it with eagerness.” (Haley)

ʻŌpūkahaʻia latched upon the Christian religion, converted to Christianity in 1815 and in 1817 became the first student at the Foreign Mission School established at Cornwall, by the American Board of Commissioners for Foreign Missions.

Unfortunately, ʻŌpūkahaʻia died in 1818. A story of his life was written (“Memoirs of Henry Obookiah”.) This book was put together by Edwin Dwight (after ʻŌpūkahaʻia died.) It was an edited collection of ʻŌpūkahaʻia’s letters and journals/diaries. This book inspired the New England missionaries to volunteer to carry his message to the Sandwich Islands (Hawaiʻi.)

ʻŌpūkahaʻia is also associated with another book. It is believed ʻŌpūkahaʻia classmates (and future missionaries,) Samuel Ruggles and James Ely, after ʻŌpūkahaʻia’s death, went over his papers and began to prepare material on the Hawaiian language to be taken to Hawaiʻi and used in missionary work.

The work was written by Ruggles and assembled into a book – by Herman Daggett, principal of the Foreign Mission School – and credit for the work goes to ʻŌpūkahaʻia.

Just as Russell Hubbard used an English spelling book to start ʻŌpūkahaʻia with his studies aboard the Triumph, ʻŌpūkahaʻia’s “work served as the basis for the foreign language materials prepared by American and Hawaiian students at the Foreign Mission School in Cornwall, Connecticut, in the months prior to the departure of the first company of missionaries to Hawai’i in October 1819.” (Rumford)

In his journal, ʻŌpūkahaʻia first mentions grammar in his account of the summer of 1813: “A part of the time (I) was trying to translate a few verses of the Scriptures into my own language, and in making a kind of spelling-book, taking the English alphabet and giving different names and different sounds. I spent time in making a kind of spelling-book, dictionary, grammar.” (Schutz)

But his spelling was unique …

References to Webster’s ‘Spelling’ book appear in the accounts by folks at the New England mission school. As you know, English letters have different sounds for the same letter. For instance, the letter “a” has a different sound when used in words like: late, hall and father.

Noah Webster devised a method to help differentiate between the sounds and assigned numbers to various letter sounds – and used these in his Speller. (Webster did not substitute the numbers corresponding to a letter’s sound into words in his spelling or dictionary book; it was used as an explanation of the difference in the sounds of letters.)

The following is a chart for some of the letters related to the numbers assigned, depending on the sound they represent.

Long Vowels in English (Webster)
..1…..2…..3……4…….5……6……..7…….8
..a…..a…..a……e…….i…….o……..o…….u
late, ask, hall, here, sight, note, move, truth

It seems ʻŌpūkahaʻia used Noah Webster’s Speller in his writings and substituted the numbers assigned to the various sounds and incorporated them into the words of his grammar book (essentially putting the corresponding number into the spelling of the word.)

Some believe this manuscript is the first grammar book on the Hawaiian language. However, when reading the document, many of the words are not recognizable. Here’s a sampling of a few of the words: 3-o-le; k3-n3-k3; l8-n3 and; 8-8-k8.

“Once we know how the vowel letters and numbers were used, ʻŌpūkahaʻia’s short grammar becomes more than just a curiosity; it is a serious work that is probably the first example of the Hawaiian language recorded in a systematic way. Its alphabet is a good deal more consistent than those used by any of the explorers who attempted to record Hawaiian words.” (Schutz)

Using ʻŌpūkahaʻia’s odd-looking words mentioned above, we can decipher what they represent by substituting the code and pronounce the words accordingly (for the “3,” substitute with “a”(that sounds like “hall”) and replace the “8” with “u,” (that sounds like “truth”) – so, 3-o-le transforms to ʻaʻole (no;) k3-n3-k3 transforms to kanaka (man;); l8-n3 transforms to luna (upper) and 8-8-k8 transforms to ʻuʻuku (small.)

“It might be said that the first formal writing system for the Hawaiian language, meaning alphabet, spelling rules and grammar, was created in Connecticut by a Hawaiian named Henry ʻŌpūkahaʻia. He began work as early as 1814 and left much unfinished at his death in 1818.” (Rumford)

I encourage you to review the images in the folder; I had the opportunity to review and photograph the several pages of ʻŌpūkahaʻia’s grammar book. (Special thanks to the Hawaiian Mission Houses Historic Site and Archives and the Hawaiian Historical Society.)

Back to Russell Hubbard, who first taught ʻŌpūkahaʻia the letters … “in November or December, 1810, in his 27th year, (he was) lost at sea, with his next younger brother, on board the brig Triton, on a voyage from New Haven to the West Indies.” (Dexter, Yale)

© 2026 Hoʻokuleana LLC

by Peter T Young 4 Comments

Happy New Year!!!

I realize it is simply a change in the movement on the clock and the turning of the page on the calendar, but we still celebrate this change with anticipation and optimism.

Happy New Year, everyone!!!

(FYI – This begins the last year of these scheduled daily posts (it has been 15-years). I will continue to research and share what I learn, but the daily frequency will end at the end of this year.)

by Peter T Young Leave a Comment

First Christmas Tree

Mary Dominis, mother-in-law to Queen Liliʻuokalani, is credited with starting the Christmas tree and Santa Claus traditions in Hawai‘i.

“Christmas Eve was worthily observed in Honolulu by a party at Mrs. Dominis residence which drew together such a crowd of company that no second house could have opened its doors successfully.”

“The ‘Christmas Tree’ was beautiful in its decoration and beautifully covered with fruit such as no other tree can bear, that bent its branches to the ground.” (Polynesian, January 1, 1859)

“The Christmas tree can be traced to the land of Luther. How long it there flourished in the forests of Germany, before Luther’s day, we cannot stop now to enquire.”

“A sprig was brought to the Sandwich Islands few years ago, and it appears to have found genial climate and fruitful soil. It is really wonderful how it flourishes.”

“Like Jonah’s gourd, which came up in night and perished in night, the Christmas-tree makes great display of fruit on the first night of its growth.”

“Mrs Dominis, with her wonted skill for flower-growing and tree-planting, produced Christmas-tree that was much admired, especially by the juveniles, who gathered under its shadow and plucked its ripe fruit ready to drop into their hands, marked and labelled.”

“How much Santa Claus had to do in the wonderful production we cannot say, but he appeared very much at home on the occasion, and seemed to know by name all the little folks that were dancing and kiting about like so many fairies.”

“We congratulate the children of Honolulu that they enjoy so many pleasant gatherings, and we would thank Mrs. Dominis for her expense, trouble and labor to make the young people happy. (The Friend, January 1, 1859)

As further described in the newspaper, “Christmas – passed off in the good old fashioned, style. The eve was ushered in by the assemblage, about 7 o’clock, of a large number of children and their parents at Washington Place, the Mansion of Mrs Dominis …”

“… where Santa Claus had given out that he would hold his court, and distribute the gifts which he had ordered for the occasion. A magnificent “Christmas Tree” had been provided in one of the upper chambers, and the little folks …”

“… as they gathered about it with sparkling eyes and clattering tongues, found it all lighted up with candles and the branches bending under the weight of gifts. …”

“In a moment old Santa Claus was heard at the door, and in a twinkling more he stood before the youthful group, who greeted him with a volley of merry shouts. He came dressed in the garb in which children love to imagine the saintly old elf. …”

“For an hour, or while he was bestowing his gifts with princely lavishness among the hundred children present, there was some of the happiest groups ever witnessed in Honolulu.”

“He bid a gift for every one, and bestowed it with a facetiousness that added much to the enjoyment of the occasion and him a host of friends among the juveniles, who will long continue to talk of Santa Claus of Washington place.”

“After the tree was lightened of its burden of presents, some of which we noticed were quite costly, the old saint bid the little folks a hearty good-bye and vanished.”

“He sprang to his sleigh, to his team he rare a whistle.
And away they ail flew like the dawn of a thistle;
But I heard him exclaim, ere be drove out of sight,
Merry Christmas to all, and to all a good night.”

“The whole affair was got up and executed with good taste. After the gifts were distributed the children were invited to a liberal repast prepared by the generous hostess.”

“As the little folks retired to their homes their places were filled with an assemblage of ladies and gentlemen, and the evening was spent in dancing.”

“At 10 o’clock on Christmas forenoon the Episcopal service was performed by Rev Mr Arthy on board the Calypso, which had been gaily decked for the holiday.”

“At half past eleven Episcopal service was also performed by the same gentleman at the Bethel, which was well filled.” (Pacific Commercial Advertiser, December 30, 1858)

“The evening was a happy one to every body present, and the hospitality unbounded.” (Polynesian, January 1, 1859)

© 2025 Hoʻokuleana LLC

by Peter T Young Leave a Comment

Duke Kahanamoku Beach

Duke Paoa Kahanamoku was born in 1890, one of nine children of a Honolulu policeman.

Duke was named after his father who was given the name by Bernice Pauahi Bishop. The elder Duke explains his naming as “Mrs. Bishop took hold of me and at the same time a salute to the Hawaiian flag from the British Battleship in which the (Prince Albert) Duke of Edinburgh arrived”.

“… after I was washed by Mrs. Bishop she gave me the name ‘The Duke of Edinburgh.’” (The Duke of Edinburgh was visiting the Islands at the time (July 21, 1869.))

“The Duke heard and was glad and came to (the) house and I was presented to him and tooke me in his arms. And that is how I got this name.” (Nendel)

Both were born at the Paki property in downtown Honolulu. The Paki (Pauahi’s parents) home was called Haleʻakala (the ‘Pink House,’ made of coral.)

A couple years after Duke’s birth (1893,) the family was living in a small house on the beach at Waikiki where the present day Hawaiian Hilton Village now stands.

Duke had a normal upbringing for a young boy his age in Waikiki. He swam, surfed, fished, did odd jobs such as selling newspapers and went to school at Waikiki grammar school; he would never graduate from high school due to the need to help his family earn enough money to live.

For fun and extra money he and others would greet the boatloads of tourists coming to and from Honolulu Harbor. They would dive for coins tossed into the water by the visitors, perform acrobatic displays of diving from towers on boat days, and explore the crop of newcomers for potential students to teach surfing and canoeing lessons to on the beach.

He earned his living as a beachboy and stevedore at the Honolulu Harbor docks. Growing up on the beach in Waikiki, Duke surfed with his brothers and entertained tourists with tandem rides. (Nendel)

Duke’s love of surfing is what he is most remembered. He used surfing to promote Hawaiian culture to visitors who wanted to fully experience the islands.

Through his many travels, Duke introduced surfing to the rest of the world and was regarded as the father of international surfing.

Back at home, the beach and subsequent lagoon near where he lived now carry his name.

Ownership of the Waikiki property by the Paoa family goes back to Kaʻahumanu as noted in testimony before the Land Commission on December 16, 1847 (LCA 1775:)

“I hereby state my claim for a section of irrigation ditch. I do not know its length – perhaps it is two fathoms more or less. The length of my interest at this place is from the time of Kaahumanu I, which was when my people acquired this place, and until this day when I am telling you, no one has objected at this place where I live.”

“The houselot where we live is on the north of the government fence at Kalia. Some planted trees grow there-five hau and four hala. There is a well which is used jointly.” The Royal Patent for the claim was awarded to Paoa on December 7, 1870 (Royal Patent No. 7033) (Rosendahl)

In 1891, the ‘Old Waikiki’ opened as a bathhouse, one of the first places in Waikiki to offer rooms for overnight guests. It was later redeveloped (1928) as the Niumalu Hotel. Henry J Kaiser bought it and adjoining property and started the Kaiser Hawaiian Village.

The shoreline area was filled and is considered State-owned land. A 1955 lease allowed Kaiser’s Hawaiian Village to dredge and fill areas – in the process the 4.6-acre Duke Kahanamoku Lagoon was created in 1956. To the east of the lagoon is the crescent-shaped Duke Kahanamoku Beach. (In 1961 Kaiser sold to Hilton Hotels.)

Initially, the Territory of Hawaiʻi constructed the ‘Crescent Beach’ project by dredging and filling the nearby ocean shoreline; most of the material that now makes up the banks of the lagoon originated from that project (the beach and lagoon were built at the same time.)

Duke Kahanamoku Beach was crowned the Best Beach in the list of annual ‘Top 10 US Beaches 2024’ by Stephen Leatherman, a.k.a. ‘Dr. Beach’ (and has been on the top 10 list often).

© 2025 Hoʻokuleana LLC