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September 5, 2015 by Peter T Young 2 Comments

Hale Kilo Hoku

“In ancient times, the class of people studying the positions of the moon, the rising and setting of certain fixed stars and constellations, and also of the sun, are called the kilo-hoku or astrologers. Their observations of these heavenly bodies might well be called the study of astronomy.”

“The use of astrology anciently, was to predict certain events of fortunes and misfortunes, victory or defeat of a battle, death of king or queen, or any high chief; it also foretells of pestilence, famine, fine or stormy weather and so forth.” (Nupepa Hawaiʻi, April 2, 1909)

Hawaiʻi’s last King, Kalākaua, has been referred to as a Renaissance man. While seeking to revive many elements of Hawaiian culture that were slipping away, the King also promoted the advancement of modern sciences, art and literature … and astronomy.

King Kalākaua has also been described as a monarch with a technical and scientific bent and an insatiable curiosity for modern devices. He became king in 1874. Edison and others were still experimenting with electric lights at that time.

Five years after Kalākaua and Edison met (1881,) Charles Otto Berger, a Honolulu-based insurance executive with mainland connections, organized a demonstration of “electric light” at ʻIolani Palace, on the night of July 26, 1886.

“The first telephone ever used in Honolulu belonged to King Kalākaua. Having been presented to him by the American Bell Telephone Company.” (Daily Bulletin, December 4, 1894) (It followed (1881) the placement of a phone in the White House (1879.))

Kalākaua’s interest in modern astronomy is evidenced by his support for an astronomical expedition to Hawaiʻi in 1874 that came from England to observe a transit of Venus (a passage of Venus in front of the Sun – used to measure an ‘astronomical unit,’ the distance between the Earth and Sun.)

The King allowed the British Royal Society’s expedition a suitable piece of open land for their viewing area; it was not far from Honolulu’s waterfront in a district called Apua (mauka of today’s Waterfront Plaza.)

Kalākaua addressed those astronomers in 1874 stating, “It will afford me unfeigned satisfaction if my kingdom can add its quota toward the successful accomplishment of the most important astronomical observation of the present century and assist, however humbly, the enlightened nations of the earth in these costly enterprises to establish the basis of astronomical distance.” (Pacific Commercial Advertiser, September 19, 1874)

(When American astronomer Simon Newcomb combined the 18th century data with those from the 1874/1882 Venus transits, he derived an Earth-sun distance of 149.59 +/- 0.31 million kilometers (about 93-million miles,) very close to the results found with modern space technology in the 20th century.)

Kalākaua later helped astronomy with the Transit of Mercury (November 7, 1881.) “The king, Kalākaua, offered me the free occupancy of the site from which the observations of the Transit of Venus were made in December 1874 …” (Rockwell, Royal Astronomical Society)

Kalākaua reinforced his positive feelings toward modern astronomy – and noted the importance of scientific learning versus the financial aspect of it. On November 22, 1880, King Kalākaua wrote to Captain RS Floyd noting his interest in telescopes and astronomy:

“I must thank you sincerely for the pamphlet you sent me of the ‘Lick Observatory Trust.’ Something of this kind is needed here very much but we have so few people who take interest in scientific matters. Everybody is bent upon making money on sugar and the all might dollar.” (King Kalākaua)

The King then took his trip around the world, “Among our passengers on the voyage to San Francisco was a well-known Englishman, a lecturer on astronomy, returning from Australia.”

“’He discussed with the King the astral theories of the Polynesians, which were, it must be confessed, not as advanced as those held by the present generation of Europeans, but quite as valuable as those of learned men two centuries before, who believed that comets were sent by the Almighty to frighten men into obedience.”

“The King became much interested in these semi-scientific conversations, and at the end of the voyage their effect upon him was shown after a not altogether unexpected fashion.” (Judd; Around the World with the King)

Later, in 1881, during his travels to the US, King Kalākaua visited the Lick Observatory in California and was the first to view through its new 12” telescope (which was temporarily set up for that purpose in the unfinished dome.)

“Then that magnificent type of a man, stalwart fellow with black hair, splendid features and bronzed complexion stood before Mr Lick, and said that he had heard what Mr Lick had done, and that he proposed to do for the state, that he thanked him on behalf of humanity.” (Wright)

“Kalākaua arrived … at a crucial time, as the first important astronomical venture on Mount Hamilton was about to be launched. The 12-inch dome was not yet finished.”

They improvised “by mounting the telescope temporarily on the pier in the open air. The next morning … he again went up the ‘hill.’ He told (Thomas Edward) Fraser (builder of the Lick Observatory) he was delighted with what he saw and wanted a transit at his place.” (Wright)

Hawaiʻi had a chance for a Hale Kilo Hoku (observatory or astronomy building (Pukui)) in 1887. Harvard College Observatory issued a circular, “looking about for a suitable site for a station.”

“It appears that by the will of the late Uriah A Boyden, property the present value of which exceeds $230,000 was left in trust for the purpose of astronomical research, ‘at such an elevation as to be free, so far as practicable from the impediments to accurate observations now existing owing to atmospheric influences.’”

“A location in the southern hemisphere will be preferable for various reasons one of which is that ‘the southern stars invisible in Europe and the United States have been less observed than the northern stars and by the aid of a southern station the investigations undertaken at Cambridge can be extended upon a uniform system to all parts of the sky.” (Harvard)

“There is no doubt Professor Alexander (of the Hawaiian Government) will be able to show that the Hawaiian Islands are fully qualified to fulfill some, if not all, of the required conditions (called for in the Harvard prospectus.)” (Daily Herald, April 13, 1887)

“The response to the Circulars was enthusiastic. (Harvard) received letters recommending mountain sites in the Andes and the Himalayas, and in South Africa, Australia, Japan and Hawaiʻi.” (Harvard College Observatory) Harvard chose ‘Mount Harvard’ in Lima Peru for The Boyden Station of Harvard Observatory.

It wasn’t until nearly a century after Hawaiʻi’s participation in the first Transit of Venus that a high elevation observatory was constructed in Hawaiʻi – in 1964, a NASA-funded 12.5-inch telescope was installed on Puʻu Poliahu to see if Mauna Kea provide the right observation conditions.

Dr. Gerard Kuiper’s team began “seeing” studies. Kuiper concluded that “The mountaintop is probably the best site in the world – I repeat – in the world – from which to study the moon, the planets, and stars.” (Ironwood Observatory Research)

At the close of the decade Mauna Kea saw the construction of a 0.6-meter (24-inch) (1968) and 2.2-meter (88-inch) (1970) telescopes, provided to University of Hawaiʻi by the US Air Force and NASA.

These were followed by NASA Infrared Telescope Facility, 3.0-m, 1979; Canada-France-Hawaii Telescope, 3.6-m, 1979; United Kingdom Infrared Telescope, 3.8-m, 1979; Keck I and Keck II, each 10-m, 1992 & 1996; Subaru Telescope, 8.3-m, 1999; Gemini Northern Telescope, 8.1-m, 1999; Caltech Submillimeter Observatory, 10.4-m, 1987; James Clerk Maxwell Telescope, 15-m, 1987; Submillimeter Array. 8x6m, 2002; and Very Long Baseline Array, 25m, 1992.

In 1891, while ill in bed, King Kalākaua recorded a message on a wax-type phonograph in the Palace Hotel in San Francisco. Kalākaua died in San Francisco a few days later (January 20, 1891.)

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Observatories-Mauna Kea Summit
Observatories-Mauna Kea Summit
Kalakaua_1882
Kalakaua_1882
Kalakaua_Letter-Concerning_Lick_Observatory_Visit-(BishopMuseum-IfA-Hawaii-edu)
Kalakaua_Letter-Concerning_Lick_Observatory_Visit-(BishopMuseum-IfA-Hawaii-edu)
Map of the Summit. ( IFA )
Map of the Summit. ( IFA )
Observation_Huts_in_Honolulu-(copyright-RoyalObservatoryGreenwich)-1874
Observation_Huts_in_Honolulu-(copyright-RoyalObservatoryGreenwich)-1874
Testing_in_advance_of_the_Transit-Honolulu-(copyright-RoyalObservatoryGreenwich)-1874
Testing_in_advance_of_the_Transit-Honolulu-(copyright-RoyalObservatoryGreenwich)-1874
Transit of Venus Survey Marker-Hulihee_Palace-(KonaSkies)
Transit of Venus Survey Marker-Hulihee_Palace-(KonaSkies)
Transit of Venus Plaque-Hulihee_Palace
Transit of Venus Plaque-Hulihee_Palace
Transit of Venus-Honolulu-colorized-(maptech-hawai-com)-1874
Transit of Venus-Honolulu-colorized-(maptech-hawai-com)-1874
MaunaKea-Cuillandre-2000
MaunaKea-Cuillandre-2000
UH 2.2 meter Telescope 1968-1970
UH 2.2 meter Telescope 1968-1970
Canada France Hawaii Telescope Photo IFA 1979
Canada France Hawaii Telescope Photo IFA 1979
NASA Infrared Telescope Facility Built in 1979
NASA Infrared Telescope Facility Built in 1979
United Kingdom Infrared Telescope (Photo UKIT) 1979
United Kingdom Infrared Telescope (Photo UKIT) 1979
Caltech Submillimeter Observatory 1987
Caltech Submillimeter Observatory 1987
The James Clerk Maxwell Telescope 1987
The James Clerk Maxwell Telescope 1987
The Very Long Baseline Array 1992
The Very Long Baseline Array 1992
Twin Keck (Illustration by Tom Connell) 1992-1996
Twin Keck (Illustration by Tom Connell) 1992-1996
The Subaru Telescope (Photo Subaru) 1999
The Subaru Telescope (Photo Subaru) 1999
The Gemini Northern Observatory 1999
The Gemini Northern Observatory 1999
The SubMillimeter Array 2002
The SubMillimeter Array 2002
Road to the Summit with support buildings IFA
Road to the Summit with support buildings IFA
Hale Pohaku Photo IFA
Hale Pohaku Photo IFA

Filed Under: Economy, General, Ali'i / Chiefs / Governance Tagged With: Mauna Kea, King Kalakaua, Astronomy, Hawaii, Kalakaua, Lick Observatory

September 1, 2015 by Peter T Young Leave a Comment

Hilo

Hilo Hanakāhi, i ka ua Kanilehua
Hilo of Hanakāhi, where the rain is in the lehua forest
(Naumu)

Each island was divided into several moku (districts,) of which there are six in the island of Hawaiʻi. There is a district called Kona on the lee side and one called Koʻolau on the windward side of almost every island. (Alexander) The moku of Hawaiʻi Island are: Kona, Kohala, Hāmākua, Puna, Kaʻū and Hilo.

In old Hawaiʻi, it was the nature of ‘place’ that shaped the practical, cultural and spiritual view of the Hawaiian people. The name chosen might reflect the physical characteristics of the place, it might recall some event which occurred there, or it might refer to the god or gods which invested that spot.

The meaning of a particular Hawaiian place name might have been evident to all, or understandable only to those intimately familiar with the place and its history. Often times a single place name carried more than one meaning. In addition to its easily discernible descriptive meaning, a place name might also possess a kaona, a hidden meaning.

The name ‘Hilo’ carries several meanings.

Hilo is the name of a renowned Polynesian navigator who is believed to have discovered this coast. His chief, to honor the feat, named the area for him.

Hilo means “twisted,” like a thread or rope as in spun, drawn out and twisted into thread.

Hilo is the name of the first day of the month according to Hawaiian calculation (the first night of the new moon – the first thin, twisted sliver of light.) (It was a favorable day, and the potato, melon and banana seeds planted by the farmer on this day would bear well. (Fornander))

While we call the district and broad Bay Hilo, there are three parts of Hilo: Hilo Pali Kū, Hilo One and Hilo Hanakāhi.

Hilo Pali Kū means “Hilo of the standing cliffs” and refers to the northern part of this moku, where the shore is mainly high, rocky cliffs (extending from the cliffs on Wailuku River to Ka‘ula.)

Hilo One or “Sandy Hilo,” is a stretch of black sand beach fronting the downtown area ( extending from Kanukuokamanu (at the mouth of Wailoa Stream) to Wailuku River.)

Hilo Hanakāhi (the area from Waiākea to the Puna boundary,) named after a great chief of Hilo, is the area south of Kanukuokamanu, where the Wailoa pond meets the ocean. Mokuola, also called Coconut Island, sits in the bay. (Kumukahi) Hanakāhi was renowned for the peace and prosperity of his reign.

Hilo has a long history, and already was populated when the first European visitors arrived. It has been the residence of chiefs and the home of legendary heroes.

The song Hilo Hanakāhi names various places on the island of Hawaii and things for which they were noted: rain, pandanus, wind and sea. The listing is more or less in clockwise direction. The annual makahiki processions went in this order. ʻUmi-a-Liloa was strongly advised by his priests to travel in this fashion.

Pukui notes, when seeking knowledge of the past, to travel with your right (strong) arm on the side of the mountains, where strength lies. Journeys for relaxation or to lessen grief, journey with the sea on the left side, to wash away sorrows and tribulations. (Elbert & Mahoe)

The song, Hilo Hanakāhi, takes the listener on a tour around the Big Island of Hawaiʻi; leaving from Hilo you are taken through eight different districts and learn the physical attributes of each: Hilo, rain in the lehua forest …

… Puna fragrant hala blossoms; Kaʻū , wind scattered dust; Kona, land of calm seas; Kawaihae, a sea that whispers; Kohala, a gusty wind; Waimea, a cold pelting rain and Hāmākua, cliffs where the bird soars, returning to the rain in the lehua forest. (Naumu)

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Hilo-1891-Map_over_Google_Earth
Hilo-1891-Map_over_Google_Earth
View_of_Hilo,_Mauna_Kea_and_Mauna_Loa_in_the_1820s
View_of_Hilo,_Mauna_Kea_and_Mauna_Loa_in_the_1820s
Hilo_illustration,_c._1870s
Hilo_illustration,_c._1870s
'Hilo_Bay',_oil_painting_by_Joseph_Nawahi,_circa_1868
‘Hilo_Bay’,_oil_painting_by_Joseph_Nawahi,_circa_1868
'View_of_Hilo_Bay',_oil_painting_by_Joseph_Nawahi,_1888
‘View_of_Hilo_Bay’,_oil_painting_by_Joseph_Nawahi,_1888
WLA_haa_Hilo_from_the_Bay_by_James_Gay_Sawkins_1852
WLA_haa_Hilo_from_the_Bay_by_James_Gay_Sawkins_1852
View_of_Hilo,_Mauna_Kea_and_Mauna_Loa-Bingham-in_the_1820s
View_of_Hilo,_Mauna_Kea_and_Mauna_Loa-Bingham-in_the_1820s
Ke_Kūlanakauhaleʻo_Hilo,_1874
Ke_Kūlanakauhaleʻo_Hilo,_1874
Hilo
Hilo
Hilo-DMY
Hilo-DMY
Hilo_by_Harvey_Hitchcock-between 1871 and 1891
Hilo_by_Harvey_Hitchcock-between 1871 and 1891
Edward_Bailey_-_'View_of_Hilo_Bay',_oil_on_canvas,_c._1875
Edward_Bailey_-_’View_of_Hilo_Bay’,_oil_on_canvas,_c._1875
Charles_Furneaux_-_'Hilo',_oil_on_canvas,_c._1880s
Charles_Furneaux_-_’Hilo’,_oil_on_canvas,_c._1880s
Near Hilo wharf. Mauna Kea in the background.-(HSA)-PPWD-5-2-011-1895
Near Hilo wharf. Mauna Kea in the background.-(HSA)-PPWD-5-2-011-1895
Beach scene at Hilo Bay, Hawaii-(HSA)-PPWD-5-2-009
Beach scene at Hilo Bay, Hawaii-(HSA)-PPWD-5-2-009

Filed Under: General Tagged With: Hawaii, Hawaii Island, Hilo

August 29, 2015 by Peter T Young Leave a Comment

Greek Artillery

Ua makaukau pono ʻo Liliʻu
Ma na poka ʻAhi Helene. …
Noho hou o Liliʻu i ke Kalaunu.

Liliʻu is readily prepared
With her Greek artillery fire. …
Return again Liliʻu to the throne.
(Hawaiʻi Holomua, February 11, 1893; Chapin)

Greek sailors found their way to the Islands on whalers and trading vessels after 1830. Beginning in the late 1870s, some forty men from the small Mediterranean country migrated and settled on the Big Island and O‘ahu.

They set up produce-growing and shipping operations, cafés, bars, rooming houses, and hotels. (Greek Festival Hawaiʻi)

In 1883, Peter Camarinos, originally from Sparta, opened the California Fruit Market on King Street, near Alakea, in Honolulu, and in 1891, established the Pearl City Fruit Company with other Hawaiian-based businessmen, inspiring relatives and others to venture here. (Lucas)

They were pioneers in exporting pineapples and bananas and other exotic fruits to California markets. He installed refrigeration containers on ships that can hold up to 2,000 lbs. of fruit. Camarinos transported their own goods to market and allowed other businesses to use their refrigeration containers for a fee. (Lucas)

George Lycurgus, known as Uncle George, was a cousin of Camarinos who came to Hawaiʻi in 1887 and played an important role in the development of the San Souci, Hilo Hotel and Kilauea Volcano House. (Gonser)

Migration from Greece in the last third of the 19th Century was primarily due to crop failures and a surplus population that caused wide-spread poverty. A Western technological revolution of cheap and fast steamship and rail travel, along with rapid industrialization, made feasible large scale emigration to America and, on a smaller scale, to Hawaiʻi.

The Greeks came into direct conflict with that small but powerful group of American businessmen who effectively weakened Kalakaua’s government by means of the ‘Bayonet Constitution’ of 1887.

Later, there was a revolution against Queen Liliʻuokalani’s constitutional monarchy and in 1895 a subsequent counter-revolution that attempted to restore her to the throne.

From January 6 to January 9, 1895, patriots of the Kingdom of Hawaiʻi and the forces that had overthrown the constitutional Hawaiian monarchy were engaged in a war that consisted of three battles on the island of Oʻahu, Hawaiʻi.

This has frequently been referred to as the “Counter-revolution”. It has also been called the Second Wilcox Rebellion of 1895, the Revolution of 1895, the Hawaiian Counter-revolution of 1895, the 1895 Uprising in Hawaiʻi, the Hawaiian Civil War, the 1895 Uprising Against the Provisional Government or the Uprising of 1895.

In their attempt to return Queen Liliʻuokalani to the throne, it was the last major military operation by royalists who opposed the overthrow of the Kingdom of Hawaiʻi. The goal of the rebellion failed.

It turns out several of the Greek businessmen were royalists and were implicated in getting guns past customs officials, notably, Lycurgus at the San Souci in Waikiki.

Lycurgus was a royalist and was implicated with other counter-revolutionists in supplying arms (1895.) He was arrested, thirteen counts of treason were filed against him and he was held at ‘The Reef’ (Oʻahu Prison) for 52-days. (Chapin)

The beginning chant in this post appeared in Hawaii Holomua shortly after Queen Lili’uokalani’s removal in early 1893; it expressed a strong desire that she regain her throne.

“Greek artillery fire” was a classical and heroic allusion by the poet, but it was also, as events turned out, appropriate in that Greek men in Hawaiʻi during the Revolution and Counterrevolution were loyal to her.

During those years, a dozen or so natives of Greece who were Hawaiʻi residents were involved in the prolonged and ultimately futile struggle to preserve the monarchy. Seven men were active participants, and the rest were royalist sympathizers. (Chapin)

Take part in the Hawaiʻi Greek experience – food, entertainment and marketplace. The 34th annual Greek Festival happens noon to 9 pm, August 29 & 30, 2015 at the McCoy Pavilion, Ala Moana Park; General Admission $3; Children 11 and under and active military free.

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Filed Under: General, Ali'i / Chiefs / Governance, Economy Tagged With: Greek Artillery, Greek, Hawaii, Liliuokalani, Queen Liliuokalani, Counter-Revolution

August 24, 2015 by Peter T Young Leave a Comment

The Islands in 1828

Paul-Emile Botta was born to Carlo Botta, an eminent historian and educator, and Antoinette de Vierville of Chambery, in Turin on December 6, 1802. His mother died when he was still a child. In 1815, he became naturalized as a Frenchman.

In 1826, the French prepared for a round-the-world voyage on Le Heros, On board regulations required that there be a surgeon; Botta, though not yet a full-fledged doctor, was appointed to that post. He was also charged with the duties of naturalist aboard, with the mission of collecting examples.

The Heros, a three-masted ship of 362 tons, with 32 men on board, left the port of Le Havre on April 9, 1826, circumnavigated the globe. The following, in Botta’s words, are his observations of the inhabitants of the Sandwich Islands (Hawaiʻi) when he and Le Heros visited the Islands from September 17, 1828 to November 15, 1828. (The quotation marks are dropped.)

The natives of the Sandwich Islands are for the most part large and well built. Among them are often found men who, in figure and proportion, recall the most beautiful statues of antiquity.

They vary a great deal in color. Sometimes it is a very dark brown, almost black, but at other times, to the contrary, it is a rather light brown, almost yellow. Their faces are pleasing, especially because of the expression of goodness and joviality always displayed on them … their hearts are full of goodness and friendliness.

The men are completely naked except for a type of belt of which one portion passes between their thighs, called by them maro. They have … a custom of knotting about the end of the prepuce a piece of reed, when they are not wearing the maro; this is the last bit of clothing that they are accustomed to take off.

The women … ordinarily wear a cloth skirt and a garment made of a fabric of the islands covering their thighs. Yet I saw some of them indoors having as their sole clothing a belt of leaves. This is the attire of the common people; the chiefs, however, as well as their women, at present dress in European fashion, some indeed with a studied affectation.

The Sandwich islanders, at least the common people, eat chiefly vegetables. Their principal food is taro, root of a type of arum which when raw is very bitter and even poisonous, but when cooked has an excellent flavor, superior to that of the potato.

They eat it either cooked in their underground ovens or pounded into a paste, often half fermented, which they call poi, and which is the basis of their meals.

Potatoes, carrots, and fish, which they eat raw most of the time, or else pounded with water and salt, are, after taro, their commonest foods.

Their customary drink is only water … very few islanders are to be seen giving themselves up to drunkenness. They still, however, make use of the infusion of ava to get intoxicated.

They also prepare a type of brandy with the root of a plant very common in the island, which they call lahi. The root is thick, fibrous, though rather tender and of a very sweet and sugary flavor when cooked. The brandy made of it through fermentation is very strong. This root is called ti.

The islanders’ homes are small houses made with a light scaffolding covered over by dry grasses. They are formed with a roof, the sides rising obliquely almost from the ground. They usually have two doors, set in accordance with the direction of the most frequent winds, providing for coolness inside.

The floor is formed by a layer of dry rushes covered over by a rather large number of mats. The floor usually serves as table and as bed, some chiefs’ homes excepted; the latter are sometimes furnished most elegantly in European style.

These very simple houses are cool and inexpensive and islanders as well as some Europeans prefer them to houses built of stone or wood, as some quite pretty ones transported from America are.

The chief occupation of the islanders is the cultivation of taro, which requires much toil and care. This plant grows well only in marshy terrain, and even in mud; therefore, all the upper valleys and terrain at the foot of the mountains are divided into small plots covered with water and separated by narrow embankments, which are the only paths.

Taro is planted in rows or in regular quincunxes in little ponds, into which the natives are often obliged to dive, either to harvest the roots, or to pull out the reeds and other grasses which might hinder their growth.

The water is brought there by means of little irrigation canals, made with great care, and which divide infinitely, passing from one taro field to another, so that a small stream can irrigate a great number of fields placed in terraces one above another on a hill slope. All this cultivation gives an impressive notion of the industriousness of these people.

Fishing is, next to taro, the principal resource of the Sandwich islanders; they now use European hooks. In order to catch great sea fish such as the bonitos or the dorados, however, they join them to bits of polished mother-of-pearl with bristles at one end, which, in the water, gives the appearance of a small fish, with sufficient exactness for the big fish to be deceived by them.

Their nets are very well made and they have some, I have been told, that are large and are the common property of several villages.

The dug-out canoes used by the islanders have the bottom made from a hollowed out tree, pointed at the two ends; it is raised by two boards joined to the two ends tapering; they are provided with a balance, formed by a piece of wood parallel to the dug-out canoe and sustained by two cross-bars. The paddles have rounded blades. When they desire, they add a mast and a trapezoidal sail to the canoes.

The recreation of the islanders consists only of lascivious dances, and I have always seen them performed by women and never by men. … The tunes have, properly speaking, no melody, for they are made of only one or two notes. To hear them sung, one would believe that they are rather being chanted. I have not seen any musical instrument except a small drum made out of coconut.

But their favorite pleasure is swimming. Men, women, and children all know how to swim and they are all constantly in the water.

Nothing is more interesting than to see them devoting themselves to the exercise they call henalou, that is, mounting the waves. In the places where the coral reef surrounding the island and stretching far out causes the water to have a depth of only between seven and eight feet, the sea rolls its waves in a frightening manner, sometimes for a distance of over a mile, until they come to break at the shore.

In these places the Sandwich islanders place themselves on their stomachs on a board oval in shape, elongated, somewhat convex on each side. They then swim with their hands and feet, passing over or under the waves constantly rolling over the reef, going out to sea where they wait for a wave which they think will inevitably reach the shore.

Then they place themselves in front of it, letting themselves be carried thus with incredible speed, without losing their balance, continually pushed forward by the wave the summit of which, towering above, seems destined to engulf them. This exercise which has always seemed terrifying to me is just a game for them.

The language of the Sandwich islanders is sweet and harmonious, because of the great number of vowels and few consonants found in it. …. The vowels are a, e, i, o, and u. The consonants are f, h, k, 1, m, n, p, r, t, and v. But the number of consonants should be reduced, for the inhabitants use some of them indifferently for others; thus r and l, k and t, p and f, are letters which seem for them to have the same sound.

Such are the observations which a stay of two months on Wahou has permitted me to make. They are most incomplete, and I greatly desire to be one day in a position to make a better study of these people, rendered so likeable by their goodness and sweetness …. (This summary is based on a translation and summary from Knowlton.)

The image shows the town of Honolulu as it looked when Botta arrived in the Islands. (Beechey)

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View_near_the_Town_of_Honoruru,_Sandwich_Islands_from_the_Taro_Patches-Beechey-1826
View_near_the_Town_of_Honoruru,_Sandwich_Islands_from_the_Taro_Patches-Beechey-1826

Filed Under: General, Economy Tagged With: Hawaii, 1828

August 8, 2015 by Peter T Young Leave a Comment

ʻAhahui Kaʻahumanu

The ʻAhahui Kaʻahumanu (Kaʻahumanu Society) is named after Queen Kaʻahumanu; it “was established to assist each other member of this Association when they are in need (in sickness, poverty, and death)”. (Constitution, noted in Ka Nupepa Kuokoa, Buke III, Helu 34, Aoao 4. Augate 20, 1864)

It is one of four royal benevolent societies in Hawaiʻi, which include, Royal Order of Kamehameha I, ʻAhahui Kaʻahumanu, Hale O Na Aliʻi O Hawaiʻi, and Daughters and Sons of Hawaiian Warriors – Māmakakaua.

Its mission statement notes it is “to commemorate important historical figures of Hawaiian heritage. The organization provides its members financial assistance for medical needs, death benefits. And operates a cemetery for its members. The organization also renders assistance to the Lunalilo home.” (GuideStar)

This aspect is reflected in the group’s signature regalia of black holoku, complemented by gold lei hulu, or feather neck lei, to symbolize royalty. (Maui Now) (During her day, Queen Kaʻahumanu adopted the black dress worn by the women missionaries.)

It was first formed at Kawaiahaʻo on August 8, 1864 by Princess Victoria Kamāmalu (granddaughter of King Kamehameha I) and named after her aunt, Queen Kaʻahumanu, for the relief of the elderly and the ill. The club celebrates the life of Queen Kaʻahumanu and the preservation of the monarchy in Hawaiʻi.

“The Princess was distinguished as the founder and Perpetual President of a benevolent association called ‘Aha Hui Kaahumanu’ – an organization partaking of the benevolent character of Freemasonry, but without its secrecy.”

“It was composed of her countrywomen, and supported by their subscriptions; its membership was exceedingly numerous, and its ramifications extended all over the several islands of the group. Its objects were to secure careful nursing of its members when sick, and their decent burial after death.”

“The society always formed in procession and followed deceased members to the grave, arrayed in a uniform composed of a white robe and a scarf, which indicated the official rank of the wearer by its color.” Later Twain notes, “They were dressed in black, and wore sashes of different colors.” (Twain)

After Kamāmalu died in 1866, the ʻAhahui was discontinued, and then revived some forty years later under the leadership of Lady Lucy Kaheiheimālie Peabody on June 14, 1905.

Today, the ʻAhahui celebrates Queen Kaʻahumanu’s birthday with public programs, participate in Aliʻi Sunday church services, march on Kamehameha Day with the Royal Order of Kamehameha, feed the homeless, fund scholarships, and support the Lunalilo Home for elderly Hawaiians on Oʻahu.

It also sponsors programs that promote and preserve the Hawaiian language and culture, while practicing the Hawaiian and Christian values that were embraced by Queen Kaʻahumanu.

Members are women of Native Hawaiian and part-Hawaiian ancestry, from the ages of 18 and older, who are sponsored into the organization by a member in good standing. (Fong; Lindsey)

Kaʻahumanu was born about the year 1768, near Hāna, Maui. Her siblings include Governor John Adams Kuakini of Hawaiʻi Island, Queen Kalākaua Kaheiheimālie (another wife of Kamehameha I) and Governor George Cox Keʻeaumoku II of Maui.

By birth, Kaʻahumanu ranked high among the Hawaiians. Her father was Keʻeaumoku, a distinguished warrior and counselor of Kamehameha the Great. Her mother Namahana was a former wife of the king of Maui, and the daughter of Kekaulike (a great king of that island.)

Kaʻahumanu was one of the most powerful people in the Islands at the time of the arrival of the missionaries. There were those who were higher by birth, and there were those who were higher by title, but there was probably none who held greater influence.

Generally ambivalent through 1824, it is generally accepted that Kamehameha’s widowed Queen, from 1825 until her death in 1832, was one of the staunchest friends of the missionaries and one of the foremost supporters of their cause.

She was described to have a kindly and generous disposition and usually had as pleasant relations with foreigners who respected her royal rights. She was cautious and slow in deciding – more business-like in here decision-making – but once her mind was made up, she never wavered.

She had requested baptism for Keōpūolani and Keʻeaumoku when they were dying, but she waited until April, 1824, before requesting the same for herself.

On December 5, 1825, Kaʻahumanu, six other chiefs, and one commoner were baptized and received holy communion. The widowed queen took the Christian name of Elizabeth, which she added to her official signature.

In December, 1827, laws against murder, stealing and adultery were adopted by the chiefs and proclaimed by Kaʻahumanu, who addressed the people, “demanding their attention to the laws of the land … and to others which were to be taught and explained more fully to the people, before their establishment.” The ceremonies, planned by Kaʻahumanu, included hymns and prayers.

Then, in mid-1832, Kaʻahumanu became ill and was taken to her house in Mānoa, where a bed of maile and leaves of ginger was prepared. “Her strength failed daily. She was gentle as a lamb, and treated her attendants with great tenderness. She would say to her waiting women, ‘Do sit down; you are very tired; I make you weary.’”

Hiram Bingham’s account of her last hours is, in part, as follows: “On the third instant, Sabbath night, about midnight, Dr. Judd sent down to me to say he thought her dying. I hastened to Manoa and remained there until the fifth …”

“About the last words she used of a religious character were two lines of a hymn designed to express the feelings of a self-condemned penitent coining and submitting to Christ: ‘Here, here am I, O Jesus, oh – Grant me a gracious smile.’”

“A little after this she called me to her and as I took her hand, she asked. ‘Is this Bingham?’ I replied. ‘It is I’—She looked upon me & added ‘I am going now’ I replied: ’Ehele pu Jesu me oe, Ehele pomaikai aku.’ ‘May Jesus go with you, go in peace.’ She said no more. Her last conflict was then soon over, – in 10 or 15 minutes she ceased to breathe.”

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

Kaʻahumanu was buried at Pohukaina at ʻIolani Place and later transferred to Mauna ‘Ala, the Royal Mausoleum in Nuʻuanu Valley.

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Ladies of the Ahahui Kaahumanu-HerbKane
Ladies of the Ahahui Kaahumanu-HerbKane

Filed Under: General, Ali'i / Chiefs / Governance Tagged With: Hawaii, Kaahumanu Society, Ahahui Kaahumanu

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