Hawaiian Traditions | Page 15 | Images of Old Hawaiʻi

May 6, 2024 by Peter T Young Leave a Comment

Peleleu

“Where the sunbeams had slept placidly on an unbroken surface of azure, they were now reflected hither and thither by the black sides of canoes, the flashing of outriggers, the sheen of polished metal, the scarlet and yellow of innumerable feather cloaks …”

“… the glittering of oars amid the spray-rain, the gleaming of dusky bodies, and the forward leap of the high prows, whose painted eyes seemed to glow with the fire of life.”

“And in advance was the famous double war canoe Peleleu, the rowers straining at the oars, and the kahili-bearers and warriors standing around the mighty chief who was destined to make Hawaii a nation”

“On they came, nearing the flat beach of Waikiki, where unless Kalanikapule opposed, they could enter the coral reef and land without impediment.”

“But Kalanikapule chose to meet his rival in the heart of the country among the palis, rather than on the level ground; so, though from Leahi you could have seen the moving of dark masses of men among the forests of the southern side of the island, there was no sign on the beach of opposition to the landing of the Hawaiian troops.” (Gowen)

“Since koa is indigenous plant, i.e. one ‘native’ to Hawaii , it grew ‘wild’ in large forest, and Hawaiians did not propagate it. … The prime importance of koa was in the making of canoes, not only the single kinds, kaukahi, but even double kinds, kaulua, which consisted of two canoes lashed together in a special way.”

“Before making a canoe, the Hawaiians employed a kahuna, or priest, to offer prayers and sacrifices to Ku, the long-bearded god of canoe makers, that the work should be successful. Then the kahuna aided the men in selecting a suitable tree in the forest. … The part made from the koa trunk was the wa‘a.” (Krauss)

Waʻa Peleleu, or simply Peleleu, were long canoes or long voyages were usually 50 feet long, but some were 100 and even 150 feet long. Such canoes were 1 to 2 feet wide and carved from a single log. (Krauss)

Canoes evolved to meet new demands; the sail had become the primary power mode – those also evolved. “In the early 1790s the watch aboard a foreign ship sailing off O‘ahu saw a vessel approaching which, by the cut of its sails, appeared to be European.”

“But as it drew near and passed by it was seen to be a Hawaiian canoe with sails cut to European shape. This was the fore-and-aft spritsail. It was a simple modification, changing the ancient triangular sail to a four-sided shape.”

“Also, from the base of the mast the foot of the sail ran horizontally aft to the clew (bottom trailing edge) where the sheet (controlling line) connected to it. In larger canoes the foot was laced to a boom. This rig quickly became the standard for most Hawaiian sailing canoes.”

“On some of the largest double canoes a sail of about the same shape was used, not with a sprit, but gaff-rigged, the head (top of the sail) laced to a spar which was raised or lowered by halyards, and the entire foot of the sail laced to a boom.” (Herb Kane)

“Kamehameha’s drive to bring all the islands under the rule of Hawai’i Island required much more than the hit and run raids of earlier disputes.”

“Keeping armies in the field required great numbers of huge canoes, not only for invasion but also for keeping the army supplied, which meant canoes capable of returning to Hawai‘i Island, sailed (not paddled) short-handed and against the prevailing wind, for supplies and reinforcements.”

The peleleu class war canoes were invented for that purpose. “These were sailing vessels with deep hulls, some armed with swivel guns, carrying fore-and-aft sail rigs, either as spritsails or gaff-rigged and capable of sailing upwind.” (Herb Kane)

“The peleleu were a fleet of very large war-canoes which Kamehameha I had made from koa trees felled in the forests back of Hilo, Hawaii. Their construction was begun about the year 1796.”

“In spite of the fact that the Hawaiian historian, Malo, speaks of the peleleu with a certain pride and enthusiasm, they are to be regarded rather as monstrosities, not belonging fully to the Hawaiian on whose soil they were made, nor to the white men who, no doubt, lent a hand and had a voice in their making and planning.” (Malo)

“So great was the size of these canoes and such their depth from the gunwale down, that flooring had to be made on which the paddlemen might stand, or rest their feet while sitting on the usual paddlers’ seats.” (Emerson in Mills)

“They were excellent craft and carried a great deal of freight. The after part of these crafts were similar in construction to an ordinary vessel (i. e. was decked over).”

“It was principally by means of such craft as these that Kamehameha succeeded in transporting his forces to Oahu when he went to take possession of that part of his dominion when he was making his conquests.” (Malo)

“The large, wide and deep peleleu canoes, however, quickly became obsolete. In comparison with standard double canoes, they were unwieldly, labor intensive, and impractical for common use”. (Mills)

May 1, 2024 by Peter T Young Leave a Comment

May Day is Lei Day

May 1 is a special day in many cultures. The Celts and Saxons and others in pre-Christian Europe celebrated the first planting and the beauty of spring. These agrarian celebrations continued down through the centuries and remain today. In much of Europe, May 1 is also a labor holiday, honoring the labor workers. (Akaka)

The first of May, however, has a unique and very special significance to the people of Hawaiʻi. May Day is Lei Day in Hawaiʻi. (Akaka)

Lei making in Hawaiʻi begins with the arrival of the Polynesians. Polynesians, across the South Pacific, adorned their bodies with strings of flowers and vines.

When they arrived in Hawai`i, in addition to the useful plants they brought for food, medicine and building, they also brought plants with flowers used for decoration and adornment.

Lei throughout Polynesia were generally similar. Types included temporary fragrant lei such as maile and hala, as well as non-perishable lei like lei niho palaoa (whale or walrus bone), lei pupu (shell) and lei hulu manu (feather.)

“The leis of Old Hawaii were made of both semi-permanent materials – hair, bone, ivory, seeds, teeth, feathers, and shells; and the traditional flower and leaf leis – twined vines, seaweed and leaf stems, woven and twisted leaves, strung and bound flowers of every description.”

“Leis were symbols of love, of a spiritual meaning or connection, of healing, and of respect. There are many references to leis, or as the circle of a lei, being symbolic of the circle of a family, embracing, or love itself: “Like a living first-born child is love, A lei constantly desired and worn.” (Na Mele Welo, Songs of Our Heritage, (translated by Mary Kawena Pukui,) Gecko Farms)

Robert Elwes, an artist who visited the Hawaiian islands in 1849, wrote that Hawaiian women “delight in flowers, and wear wreaths on their heads in the most beautiful way.”

“A lei is a garland of flowers joined together in a manner which can be worn. There are many different styles of lei made of numerous types of flowers. The type of flower used determines the manner in which the lei is woven.” (Akaka)

Reportedly, Don Blanding, writing in his book ‘Hula Moons,’ explained the origins of Lei Day: “Along in the latter part of 1927 I had an idea; not that that gave me a headache, but it seemed such a good one that I had to tell some one about it, so I told the editors of the Honolulu Star-Bulletin, the paper on which I worked.”

“They agreed that it was a good idea and that we ought to present it to the public, which we proceeded to do. It took hold at once and resulted in something decidedly beautiful.”

“… The custom of weaving and wearing flower leis originated with the Hawaiians so long ago that they have no record of its beginning. … When tourists discovered Hawaii, they loved the charming gesture and they spread the word of it until the lei became known around the world.”

“… Hawai`i observed all of the mainland holidays as well as those of a number of the immigrant nationalities in the Islands. But there was no day that was peculiarly and completely Hawaii’s own; that is none that included all of the polyglot population there.”

“So, the bright idea that I presented was, “Why not have a Lei Day?” Let everyone wear a lei and give a lei. Let it be a day of general rejoicing over the fact that one lived in a Paradise. Let it be a day for remembering old friends, renewing neglected contacts, with the slogan “Aloha,” allowing that flexible word to mean friendliness on that day.”

In 1929, Governor Farrington signed a Lei Day proclamation urging the citizens of Hawaiʻi to “observe the day and honor the traditions of Hawaii-nei by wearing and displaying lei.”‘ (Akaka) Lei Day celebrations continue today, marking May 1st with lei-making competitions, concerts, and the giving and receiving of lei among friends and family.

Reportedly, the “tradition” of giving a kiss with a lei dates back to World War II, when a USO entertainer, seeking a kiss from a handsome officer, claimed it was a Hawaiian custom.

In 2001, Hawaiʻi Senator, Dan Akaka, during a May 1 address, said, “’May Day is Lei Day’ in Hawaiʻi. Lei Day is a nonpolitical and nonpartisan celebration. Indeed, its sole purpose is to engage in random acts of kindness and sharing, and to celebrate the Aloha spirit, that intangible, but palpable, essence which is best exemplified by the hospitality and inclusiveness exhibited by the Native Hawaiians — Hawaii’s indigenous peoples — to all people of goodwill.”

April 22, 2024 by Peter T Young Leave a Comment

Environmentalist Myth

“[T]he great enemy of truth is very often not the lie – deliberate, contrived and dishonest – but the myth – persistent, persuasive, and unrealistic. Too often we hold fast to the clichés of our forebears. We subject all facts to a prefabricated set of interpretations. We enjoy the comfort of opinion without the discomfort of thought.” (John F Kennedy, June 11, 1962)

“The noble savage myth stated that mankind is intrinsically good at the primitive state but that civilization degrades him/her. This myth, which raised many debates about man’s true nature, served as a concealed critic of Western society from the 17th century onward and was based on the dichotomy between man at the state of nature and man in civilisation.”

“Although the origins of the term are attributed to Swiss philosopher Jean-Jacques Rousseau, the term ‘Noble Savage’ was coined by the French explorer and lawyer Marc Lescarbot in his New World writings in 1609. Today, … this myth is still prevalent in conservation.” (Rodrigue-Allouche)

“There is a widespread myth that ‘primitive’ people are ‘natural conservationists’ and live in a state of ‘ecological balance’ without any appreciable effect on the environment.”

“The impact of prehistoric people on island biota is a convincing rebuttal of this myth. The effect has invariably been highly destructive, not only to birds but to most types of organisms.” (Milberg and Tyrberg)

“Milberg and Tyrberg argue that there is still a pervasive notion – the ‘environmentalist myth’ – that ‘primitive’ people are ‘natural conservationists’ living in a state of ‘ecological balance,’ without causing any significant deleterious effects to their environment …”

“… this naive view, derived from a romanticized concept of the ‘noble savage’ … is simply untenable in the 21st century.” (Perez)

Kirch noted that “the popular orthodoxy of indigenous peoples in symbiotic ‘harmony’ with nature should not go unquestioned.” (Kirch)

“Evidence obtained from archaeological and ancillary studies of paleoenvironment suggests that the prehistoric Polynesians had a far greater impact on the Hawaiian ecosystem than has heretofore been realized. Such impact began with the introduction, by Polynesians, of exotic plants and animals.”

“The cumulative effects of forest clearance and habitat modification through the use of fire led to major changes in lowland ecology. Among the consequences of this transformation of the Hawaiian landscape were the extinction of endemic species, alteration of vegetation communities, and erosion.” (Kirch)

“Although it is believed that native Hawaiian avifauna was affected by several interdependent factors, the extensively documented bird overkill by humans must have played a crucial role in their decline.”

“The extent to which humans contributed to bird demise may be unclear; however, as Berger argues, some birds – such as the ‘ō‘ō – went extinct in other islands, whereas the sole surviving ‘ō‘ō species in Kauai has ‘fewer yellow feathers than any of the other species’; this possibly helped it escape being overhunted.” (Perez)

“It is known that Hawaiians exploited birds both for meat and for their plumage, and predation was doubtless one of the factors leading to the massive avifaunal extinctions.” (Kirch)

“The ‘ō‘ū [honeycreeper] was at one time ‘ … common to all the larger Hawaiian islands’; ‘Next to [‘I‘ìwi], it is perhaps the most noticeable bird of the forest-birds of the islands’; however, its ‘… conspicuous bright yellow head and neck plumage’ were eagerly used for highly valued leis. Now the bird is gone.”

“Humans avidly consumed ‘ua‘u (petrel) meat, severely restricting the distribution of one of the most abundant birds in the Hawaiian Islands into just a minute fraction of its former range. Now the ‘ua‘u is an endangered bird, likely to become extinct in the near future.”

“That is the undeniable legacy of overexplotation and disregard of ancient Hawaiians toward their magnificent avifauna.” (Perez)

“The Hawaiian Islands have the dubious distinction of leading the world in numbers of historically extinct and currently endangered bird species; sadly, this unfortunate situation is not a recent phenomenon.”

“Bird extinctions after European discovery were extensive and are now well documented; however, native Polynesians caused extinctions of an even greater magnitude. Fossil evidence shows at least 50% of the original avifauna became extinct after Polynesians arrived in Hawai’i”. (Perez)

“Feathers were important symbols of power for Polynesians; in Hawai‘i, feathers were more highly prized than other types of property.”

“Feathers used for crafts were obtained from at least 24 bird species, however, the golden feathers of ‘ō‘ō and mamo birds made them primary targets for birdhunters; both birds became extinct by the late 1800s.”

“Feathers were utilized for many items, including ‘ahu‘ula [cloaks], mahiole [war helmets], and kāhili [standards]. Most garments utilized a considerable number of feathers; a cloak for Kamehameha consumed the golden feathers of 80,000 mamo birds.”

“Bird meat was an important food item for native Hawaiians. It is believed that most birds were killed after being plucked; historical sources mention ~30 bird species were consumed. The ‘ua‘u, a currently endangered seabird, was ruthlessly hunted and avidly eaten.” (Perez)

“Some authors prefer to disingenuously believe that birdcatchers plucked only a few feathers from each bird, then ‘set it free to raise its family and grow a new crop of feathers.’” (Perez)

In the first writing of Hawai‘i, Captain Cook’s Journal notes, “Amongst the articles which they brought to barter this day, we could not help taking notice of a particular sort of cloak and cap, which, even in countries where dress is more particularly attended to, might be reckoned elegant.”

“The first are nearly of the size and shape of the short cloaks worn by the women of England, and by the men in Spain, reaching to the middle of the back, and tied loosely before.”

“The ground of them is a network upon which the most beautiful red and yellow feathers are so closely fixed that the surface might be compared to the thickest and richest velvet, which they resemble, both as to the feel and the flossy appearance. …”

At the time of ‘Contact’, it was clear that when collection feathers birds were killed, as Cook’s Journal goes on to note, “We were at a loss to guess from whence they could get such a quantity of these beautiful feathers; but were soon informed as to one sort …”

“… for they afterward brought great numbers of skins of small red birds for sale, which were often tied up in bunches of twenty or more, or had a small wooden skewer run through their nostrils.”

“At the first, those that were bought consisted only of the skin from behind the wings forward; but we afterward got many with the hind part, including the tail and feet. The first, however, struck us at once with the origin of the sable formerly adopted, of the birds of paradise wanting legs, and sufficiently explained that circumstance. … (Cook’s Journal, Jan 1778)

“The scarlet birds, already described, which were brought for sale, were never met with alive; but we saw a single small one, about the size of a canary-bird, of a deep crimson colour; a large owl; two large brown hawks, or kites; and a wild duck.” (Cook’s Journal, Feb 1778)

“It is certainly true that various resource management measures (such as the imposition of a kapu, or ban, on certain fish) were enacted at times to reduce the impact of exploitation on certain resources. But the existence of a conservation ethic and its effectiveness are two different things; the former does not automatically imply the latter.”

“[W]e need to be clear [though,] that the arrival of Europeans in the islands led to far greater impacts on the ecosystems than anything that the Hawaiians wrought – with the introduction of ungulates and other invasive species, massive water diversion, vast plantation monocropping, and so forth”. (Kirch)

April 17, 2024 by Peter T Young Leave a Comment

Seasons, Months … Times of Year

In Hawaiʻi’s prior subsistence society, the family farming scale was far different from today’s commercial-purpose agriculture. In ancient time, when families farmed for themselves they observed and adapted; products were produced based on need and season.

Hawaiians divided the year into two seasons – Kau (Summer – when it was dry and hot; beginning in May when Makaliʻi (Pleiades) set at sunrise;) and Hoʻoilo (Winter season when it was rainy and chilly; beginning in October.)

The Makahiki celebrated the harvest and Lono, god of fertility and rain. It is similar in timing and purpose to Thanksgiving, Oktoberfest and other harvest celebrations (beginning in late-October or early-November when Makaliʻi is first observed rising above the horizon at sunset, the Makahiki period continued for four months.)

Various areas around the islands had different names for the specific months (some of the same names applied, but they were not always attributed to the same months.) The succession of months begins with ʻIkuwa, the end of summer (Kau) and the beginning of Makahiki (harvest festival.)

As an example, the names of the months in the district of Kāʻu on the Island of Hawaiʻi in their order illustrate the family’s seasonal activities:

ʻIkuwa (October-November)—“Loud voice”: This is the time of thunder in the uplands, wind in the lowlands, and crashing surf along shore.

The season of storm and rain was termed Hoʻoilo, including roughly the period of November through March. It commenced with ʻIkuwa, when Lono’s thunder resounds over uplands and plain.

November is a noisy month with variable strong winds; and with the wind comes the roaring and pounding surf on Kāʻu’s lava-walled shores and small steep beaches.

Welehu (November-December)—The “ashes” (lehu) of fires for cooking and warmth, as the wind swirls about the eating and work areas.

About this time, and continuing through the rainy months until March, there was and is little deep-sea fishing, and inshore fishing depended on those occasions when the sea was not too rough.

Equally, upland work, such as cutting timber, stripping bark for cloth and for fiber, collecting wild foods and hunting birds, was gradually abandoned because of the rains.

It was a time of being inside the respective homesteads: a time for work that could be done under a roof and out of the wind.

Makaliʻi (December-January)—The “little eyes” (makaliʻi) or shoots of yams, arrowroot, turmeric, looking like points or eyes (maka) are showing.

Kaʻelo (January-February)—The (ka) drenching (elo) time, as the rainy season and southerly winds culminate and subside, as northerly winds push in. This is the month when migrating birds are fat and greasy (eloelo).

Kaulua (February-March)—“Two together” (ka (the) lua (double)), i.e., partly cold and partly warm: alternating cool and warm spells. Kaulua also means “of two minds,” “indecisive”: the weather is “undecided,” so people are uncertain whether to go mauka or makai, go out or stay in.

With the ground well-soaked, and with the ending of the heavy rains that wash out the tilled soil on slopes, every household turns in February and March to the planting of their taro, sweet potato, gourds (in the lowlands,) paper mulberry and olona for fiber (on the upper slopes,) yams and arrowroot (in the upland.)

Nana (March-April)—The word means “animation.” Life in plants shows vigor, young mother birds (kinana) are on the move, fledglings (pupua) are trying to get out of nests.

Welo (April-May)—“Vining out” (like a tail, welo): The sweet potatoes, yams, morning glory and other vines are spreading with little shoots, like tails.

During April, gardens are tended; by May plants both domesticated and wild are growing vigorously, and in May quick-growing varieties of sweet potatoes can be eaten, and wild yams and arrowroot are coming to maturity and can also be eaten. They come into their prime in late-May and June.

Ikiʻiki (May-June)—“Warm and sticky,” uncomfortable: Now there is little wind and it is humid.

This moves into the early hot season (Kau.) This is the time when women are working at making bark cloth (kapa) at home. Men are actively hunting in the forest, fishing at sea, busy with their nets, canoes and gear at the hālau (shed) by the sea.

By June, wild foods are abundant in the forest, potatoes plentiful. Inland women-folk migrate to the shore, and there live in caves and shelters.

With their fishing baskets (hinaʻi), salt and fish baskets, mats and utensils, they catch small fish like manini spawn, collect and store salt that has dried in the pools in black lava depressions by the shore.

Kaʻaona (June-July)—“Pleasantly (ona) rolling along (kaʻa).” The serenely moving puffy clouds (kaʻalewalewa) roll along mountain and horizon. Ona means lure in fishing: figuratively, then, attractive, alluring.

Summer is the time for deep-sea fishing in particular. (In the old days, inshore fishing was restricted during spawning season, from February to late May.)

Hina-ia-ʻeleʻele (July-August)—“Dark (ʻeleʻele) clouds inclining (hina-ia) mountainwards.”

In July, gourds (and, after introduction, melons) ripen on the kula kai. It is increasingly hot and dry. Upland farmers have mulched their taro and potato patches with dried grass and fern.

August is hot, but some dark clouds appear and bring showers; as they fall, the mulch is turned back from plants, then replaced when the rain has soaked in. At the shore in caves, and at home, salt and dried fish and octopus are stored in quantity.

Then come the twin months, September-October, Mahoe-mua (Twin-before) and Mahoe-hope (Twin-behind, or after), with increasing showers and rough seas alternating with fine weather. The wild ground growths in the uplands are dying down; it is time to harvest potatoes before the heavy rains come.

Mahoe-mua (August-September)—“The twin before (first twin).”
Mahoe-hope (September-October)—“The twin behind (second twin).”
These two months, in weather, are as alike as twins. Rains and wind alternate with good weather.

It is time to be industrious at deep-sea fishing on good days, before the winter storms commence. Great pieces of the larger firm-fleshed fishes (bonito, tuna, albacore, swordfish, dolphin) are sun-dried to preserve them till eaten. Sweet potatoes are likewise preserved by cooking and sunning. (Information here is from Handy, Handy & Pukui.)

This is the cycle – to be repeated, year after year. The image shows the district of Kāʻu on the Island of Hawaiʻi.

April 8, 2024 by Peter T Young Leave a Comment

Palapala Kila Nui

“Under the ancient feudal system the allodium of all lands belonged to the King, not however, as an individual, but ‘as the head of the nation, or in his corporate right,’ to quote the language of the land commission.”

“The constitution of 1840 declared that the land of the Kingdom was not the private property of Kamehameha I. ‘It belonged to the chiefs and people in common, of whom Kamehameha I was the head, and had the management of the landed property.’” (Alexander)

“[I]n 1848 a committee was appointed to effect the division between the King as feudal suzerain and the chiefs, his feudatories, which completed its work in forty days. Partition deeds were signed and sealed by the King on one side and the several chiefs on the other side, who were then entitled to receive awards from the land commission for the lands thus partitioned off to them.”

“[T]he lands held by the King at the close of the Mahele were not regarded as his private property, strictly speaking. Even before his division with the landlords a second division between himself and the Government was clearly contemplated …”

“Accordingly, on the very day after the Mahele, or division with his chiefs, was closed, viz, the 8th day of March, 1848, he proceeded ‘to set apart for the use of the Government the larger part of his royal domain, reserving to himself what he deemed a reasonable amount of land as his own estate.’”

“This latter class of lands ‘he reserved for himself and his heirs forever’ as his own private estate, and they are now known as Crown Lands.”

“On the 7th day of the following June, 1848, the legislative council passed the ‘act relating to the lands of His Majesty the King and of the Government,’ which confirms and ratifies the division which had already been made by the King, thus making it an act of the nation through its representatives.”

“In this act the said lands are designated by name, and declared ‘to be the private lands of His Majesty Kamehameha III, to have and to hold to himself, his heirs, and successors forever; and said lands shall be regulated and disposed of according to his royal will and pleasure, subject only to the rights of tenants.’” (Alexander)

“Government lands were administered by the Minister of the Interior who was empowered by law to sell and lease. As the Land Commission could only consider claims to farms and building lots arising prior to December 10, 1845, many of the people were deprived of the opportunity to secure lands for themselves.”

“So to provide for this class the Minister of Interior was authorized in the early days of the new regime to sell building lots and tracts of land from a fraction of an acre to several hundred acres, at prices ranging from twenty-five cents to one dollar an acre.”

“The Minister of Interior was also authorized to dispose of government lands by sales for many other purposes.” (King) On July 11, 1851, an Act was passed confirming certain resolutions of the Privy Council of the previous year, which ordered …”

“‘.. that a certain portion of the Government lands on each island should be placed in the hands of special agents to be disposed of in lots of from one to fifty acres in fee simple, to residents only, at a minimum price of fifty cents per acre.’” (Interior Department, Surveyor’s Report, 1882)

Between the years 1850 and 1860, nearly all the desirable Government land was sold, generally to Hawaiians. The portions sold were surveyed at the expense of the purchaser. (Interior Department, Surveyor’s Report, 1882)

“Following the division of the lands into Crown, Government, and Konohiki Lands, from time to time portions of the Government Lands were sold as a means of obtaining revenue to meet the increasing costs of the Government.”

“Purchasers of these lands were issued documents called ‘Grants’ or ‘Royal Patent Grants.’ These differed from the Royal Patents issued upon Land Commission Awards.” (Chinen)

These Land Grants were given for lands that were purchased by individuals from the Hawaiian Kingdom when they were made available for purchase in mid-1800s. (UH Mānoa Library) The term used for these was Palapala Kila Nui (also Palapala Sila Nui, aka Government Grant; Royal Patent).

Royal Patent Grants (until 1893) and Land Patents conferred fee simple title to a Government land. This was an outright purchase of Government land, and not a commutation of the Government’s interest in land. The last Royal Patent was number 7992. (UH Manoa Library)

“This class of conveyance is designated a Royal Patent (Grant) and since the overthrow of the monarchy, as Land Patent (Grant). It is more commonly known as a Grant and so designated on most of the title maps.”

“These grants are recorded in a series of books now deposited in the office of the Commissioner of Public Lands. Many conveyances by the Minister of Interior were by the ordinary deed method which deeds were recorded by the grantees in the Bureau of Conveyances.” (King)