Hawaiian Traditions | Page 41 | Images of Old Hawaiʻi

December 18, 2021 by Peter T Young 3 Comments

Nuʻuanu

In 1872, some referred to it as “Missionary Street,” although the Missionary Period had ended about 10-years earlier (the Missionary Period was from 1820 – 1863.)

You might more accurately call it the home of the elite, and that is not limited to folks of the Caucasian persuasion – both Kauikeaouli and Emma had summer residences here and included in the list of successful business people who called it home were the Afongs and others.

But you can’t help concluding the strong demand to live there based on early descriptions – even Realtors, today, would be envious of the descriptors Ellis used in 1831: “The scenery is romantic and delightful.”

“Across this plain, immediately opposite the harbour of Honoruru, lies the valley of Anuanu (Nuʻuanu,) leading to a pass in the mountains, called by the natives Ka Pari (Pali,) the precipice, which is well worth the attention of every intelligent foreigner visiting Oahu.” (Ellis, 1831)

“The mouth of the valley, which opens immediately behind the town of Honoruru, is a complete garden, carefully kept by its respective proprietors in a state of high cultivation; and the ground, being irrigated by the water from a river that winds rapidly down the valley, is remarkably productive.” (Ellis, 1831)

Over sixty years later (1897,) Stoddard keeps the demand momentum going by adding, “The way lies through shady avenues, between residences that stand in the midst of broad lawns and among foliage of the most brilliant description. An infinite variety of palms and tropical plants, with leaves of enormous circumference, diversify the landscape.”

Today, the descriptors of the past hold true – and the place is high in the demand (and price,) just as it was nearly two centuries ago.

So, who were some of the people who called this place home?

As noted, an early resident of Nuʻuanu was Kauikeaouli, Kamehameha III. Consistent with tradition, his home had a name, Kaniakapūpū (sound or song of the land snail;) it was located back up into the valley at Luakaha.

Ruins today, the structure, modeled on an Irish stone cottage, was completed in 1845 and is reportedly built on top or in the vicinity of an ancient heiau. It was a simple cottage, a square with four straight walls.

Another royal, Queen Emma, had a “mountain” home, Hānaiakamālama (Lit., the foster child of the light (or moon,)) now known as the Queen Emma Summer Palace. In 1857, she inherited it from her uncle, John Young II, son of the famous advisor to Kamehameha I, John Young I.

The ‘Summer Palace’ was modeled in the Greek Revival style. It has a formal plan arrangement, wide central hall, high ceilings and floor-length hinged, in-swinging shuttered casement window. The Daughters of Hawaiʻi saved it from demolition and it is now operated as a museum and open to the public (a nominal admission fee is charged.)

On the private side, the following are only a few of the several notable residences (existing, or long gone,) in Nuʻuanu Valley.

A notable home is the “Walker Estate;” one of the few intact estates that were built in the upper Nuʻuanu Valley before and after the turn of the century (built in 1905,) it is a two story wood frame structure of Classical Revival style. (NPS)

The home on the 5.7-acre estate was initially built for the Rodiek family, a leading businessman in Honolulu. Due to war time pressures on the family, who were German citizens, the home was sold in 1918 to Wilcox who lived there into the 1930s, when it was taken over by Henry Alexander Walker, president and chairman of the Board of Amfac (one of the Hawaiʻi Big Five businesses.)

The grounds were originally used for orchards and vegetables, although the Japanese garden was put in shortly after the house was built and is thought to be the oldest formal Japanese garden in Hawaiʻi, the stones, lamps and images specially brought from Japan for it. (NPS)

Another notable home is former Governor George Carter’s “Lihiwai” (water’s edge.) In the late-1920s, Carter built his 26,000-square feet home; it is reportedly “the largest and finest private residence ever constructed in Hawaiʻi (with the exception of ʻIolani Palace.)” (NPS)

The entire building is built of shaped bluestone set in concrete and steel reinforced cement, and all the perimeter walls are 2 – 3-feet thick with the exception of the end walls, which are 6-feet thick. It is constructed entirely of bluestone, concrete, steel, copper, bronze and teak.

Originally, the building was connected to two smaller structures — by a breezeway on the eastern side and by the porte-cochere on the western side (these structures were separated in 1957.) The property was originally 10-acres, but portions were subdivided and sold in 1945 after the death of Helen Strong Carter. Today, the property includes the original house on a little over 1-acre. (The home is undergoing restoration.)

A home long gone, but we are repeatedly reminded of it in on-the-air marketing for senior living in Nuʻuanu, is “Craigside.” This was the home of Theophilus Harris Davies. Not only was Davies’ firm, Theo H Davies, one of the Hawaiʻi Big Five, he personally served as guardian to Princess Kaʻiulani while she was studying in England (Davies had another home there – “Sundown.”)

Likewise, just up the hill, was the Paty house “Buena Vista;” it’s now gone and part of the Wyllie Street interchange with Pali Highway. (Look for the parallel palms in the yard of the immediately-makai ‘Community Church of Honolulu.’ They used to line the Paty driveway, with the house off to the left (mauka.)

During the Spanish American War, the military took over Buena Vista and turned it into the Nuʻuanu Valley Military Hospital (also known as “Buena Vista Hospital.”)

Just mauka of Buena Vista (now also part of the Wyllie-Nuʻuanu interchange) was Robert Crichton Wyllie’ “Rosebank.” Wyllie first worked as acting British Consul. Attracted by Wyllie’s devotion to the affairs of Hawaiʻi, in 1845, King Kamehameha III appointed him the Minister of Foreign Affairs.

Kamehameha IV reappointed all the ministers who were in office when Kamehameha III died, including Robert C Wyllie as Minister of Foreign Relations (he was in Hawaiʻi from 1844 until his death in 1865.) Wyllie served as Minister of Foreign Relations from 1845 until his death in 1865, serving under Kamehameha III, Kamehameha IV and Kamehameha V.

Finally, a home of a missionary, Dr. Gerrit Parmele Judd, “Sweet Home” was located at the intersection of Nuʻuanu and Judd. Judd was in the 3rd company of missionaries from the American Board of Commissioners for Foreign Missions (he was in Hawaiʻi from 1828 until his death in 1873.) After serving the mission for 15-years, Judd was translator and later Minister of Foreign Affairs, member of the House of Nobles and Privy Council, and Minister of Finance under Kamehameha III.

Wife Laura Judd once noted, “we were supposed to be rich,” but insisted they had never been so poor, being obliged to borrow money to pay for carpenters and masons. (Scott, Saga) The house was torn down in 1911 and the property became part of what is now Oʻahu Cemetery.

November 25, 2021 by Peter T Young 1 Comment

Happy Thanksgiving!

Na-Huihui-O-Makaliʻi, “Cluster of Little Eyes” (Makaliʻi) (a faint group of blue-white stars) marks the shoulder of the Taurus (Bull) constellation. Though small and dipper-shaped, it is not the Little Dipper. (Makaliʻi is also known as the Pleiades; its common name is the Seven Sisters.)

Traditionally, the rising of Makaliʻi at sunset following the new moon (about the middle of October) marked the beginning of a four-month Makahiki season in ancient Hawaiʻi (a sign of the change of the season to winter.)

In Hawaiʻi, the Makahiki is a form of the “first fruits” festivals common to many cultures throughout the world. It is similar in timing and purpose to Thanksgiving, Oktoberfest and other harvest celebrations.

Something similar was observed throughout Polynesia, but it was in pre-contact Hawaiʻi that the festival. Makahiki was celebrated during a designated period of time following the harvesting season.

As the year’s harvest was gathered, tributes in the form of goods and produce were given to the chiefs from November through December.

It’s not clear when the first western Thanksgiving feast was held in Hawaiʻi, but from all apparent possibilities, the first recorded one took place in Honolulu and was held among the families of the American missionaries from New England.

According to the reported entry in Lowell Smith’s journal on December 6, 1838: “This day has been observed by us missionaries and people of Honolulu as a day of Thanksgiving and praise to Almighty God. Something new for this nation.”

“The people turned out pretty well and they dined in small groups and in a few instances in large groups. We missionaries all dined at Dr. Judd’s and supped at Brother Bingham’s. … An interesting day; seemed like old times – Thanksgiving in the United States.”

The first Thanksgiving Proclamation in Hawaiʻi appears to have been issued on November 23, 1849, and set the 31st day of December as a date of Thanksgiving. This appeared in ‘The Friend’ on December 1, 1849.

The following, under the signature of King Kamehameha III, named the 31st of December as a day of public thanks. The Thanksgiving Proclamation of 1849 read, in part:

“In accordance with the laws of this Kingdom, and the excellent usage of Christian Nations, it has pleased his Majesty, in council, to appoint the Thirty-first day of December, next, as a day of public thanksgiving to God, for His unnumbered mercies and blessings to this nation; and …”

“… people of every class are respectfully requested to assemble in their several houses of worship on that day, to render united praise to the Father of nations, and to implore His favor in time to come, upon all who dwell upon these shores, as individuals, as families, and as a nation.” (Signed at the Palace. Honolulu, November, 23, 1849.)

“It will be seen by Royal Proclamation that Monday, the 31st of December has been appointed by His Majesty in Council as a day of Thanksgiving. We are glad to see this time-honored custom introduced into this Kingdom.”

The celebratory day of Thanksgiving changed over time. On December 26, 1941 President Roosevelt signed into law a bill making the date of Thanksgiving a matter of federal law, fixing the day as the fourth Thursday of November.

Happy Thanksgiving!!!

Thanksgiving_grace_1942-WC

November 23, 2021 by Peter T Young Leave a Comment

Destiny – Prophecy

At the end of the American Revolutionary War, the Treaty of Paris, signed on September 3, 1783, recognized the United States of America as an independent nation and established boundaries that extended far to the west of the 13 original colonies.

The new country was bounded by the Atlantic Ocean on the east, the Mississippi River on the west, Florida on the south and Canada and the Great Lakes on the north. Spain retained control of Florida, and the United States was permitted use of the Mississippi River.

Later, Manifest Destiny was the widely held belief that American settlers were destined to expand throughout the continent. Journalist John L O’Sullivan wrote an article in 1839 and predicted a “divine destiny” for the United States …

“This is our high destiny, and in nature’s eternal, inevitable decree of cause and effect we must accomplish it. All this will be our future history, to establish on earth the moral dignity and salvation of man.”

In part, the stage was first set in 1803 when President Thomas Jefferson negotiated the 828,000-square mile Louisiana Purchase from France. Later, after combat and negotiations, the US ran east to west across the continent.

Lots of folks criticize the US for these take-overs, wars and expansion.

Let’s look at what was happening in Hawaiʻi at about these relative times.

Over the centuries, the islands weren’t unified under single rule. Leadership sometimes covered portions of an island, sometimes covered a whole island or groups of islands. Island rulers, Aliʻi or Mōʻī, typically ascended to power through warfare and familial succession.

At the time of Cook’s arrival (1778-1779) (while the Colonists were battling the British,) the Hawaiian Islands were divided into four kingdoms: (1) the island of Hawaiʻi under the rule of Kalaniʻōpuʻu, who also had possession of the Hāna district of east Maui; (2) Maui (except the Hāna district,) Molokaʻi, Lānaʻi and Kahoʻolawe, ruled by Kahekili; (3) Oʻahu, under the rule of Kahahana; and at (4) Kauaʻi and Niʻihau, Kamakahelei was ruler.

Separate Kingdoms ruled separate parts of the Islands. However, conquest was in the air and battles and negotiations for power and control were going on.

A notable player for power was Kamehameha. He was born under a prophecy of Keʻāulumoku – Haui ka Lani, Fallen is the Chief; the prophecy stated Kamehameha would ultimately overthrow the kingdom and rule the Islands.

Following Kalaniʻōpuʻu’s death in 1782, the kingship was inherited by his son Kīwalaʻō; Kamehameha (Kīwalaʻō’s cousin) was given guardianship of the Hawaiian god of war, Kūkaʻilimoku.

In the Islands, about the time of the Treaty of Paris, civil war broke out between Kīwalaʻō’s forces and the various chiefs under the leadership of Kamehameha. At the Battle of Mokuʻōhai (just south of Kealakekua) Kīwalaʻō was killed and Kamehameha gained control of half the Island of Hawaiʻi.

The result of the battle of Mokuʻōhai was virtually to split the island of Hawaiʻi into three independent and hostile factions. The district of Kona, Kohala and portions of Hāmākua acknowledged Kamehameha as their sovereign. (Fornander)

The remaining portion of Hāmākua, the district of Hilo and a part of Puna, remained true to and acknowledged Keawemauhili as their Mōʻī; while the lower part of Puna and the district of Kaʻū, the patrimonial estate of Kīwalaʻō, ungrudgingly and cheerfully supported Keōua against the mounting ambition of Kamehameha. (Fornander)

On Maui, Kamehameha also battled Kahekili and Kalanikūpule’s forces at a battle at ʻIao. It was described, “They speak of the carnage as frightful, the din and uproar, the shouts of defiance among the fighters, the wailing of the women on the crests of the valley, as something to curdle the blood or madden the brain of the beholder.” (Fornander)

The Maui troops were completely annihilated and it is said that the corpses of the slain were so many as to choke up the waters of the stream of ʻlao, and that hence one of the names of this battle was “Kepaniwai” (the damming of the waters). (Fornander)

Late in 1790, Kamehameha sent an emissary to the famous kahuna (priest, soothsayer,) Kapoukahi, to determine how Kamehameha could conquer all of the island of Hawaiʻi. Kapoukahi prophesized that war would end if Kamehameha constructed a heiau dedicated to the war god Kū at Puʻukohola.

Called back to Hawaiʻi by an invasion of Kohala by his cousin, Keōua (ruler of Kaʻū and part of Puna,) Kamehameha fought more battles without gaining a decisive victory.

Recalling the prophecy of Kapoukahi, Puʻukoholā Heiau was being used by Kamehameha to win wars and secure unification of the Hawaiian Islands (at the same time that George Washington was serving as the US’s first president (1790.))

“When it came to the building of Puʻu-koholā no one, not even a tabu chief, was excused from the work of carrying stone. Kamehameha himself labored with the rest. …” (Kamakau)

After completing the heiau in 1791, Kamehameha invited Keōua to come to Kawaihae to make peace. However, as Keōua was about to step ashore, he was attacked and killed by one of Kamehameha’s chiefs.

With Keōua dead, and his supporters captured or slain, Kamehameha became King of Hawaiʻi Island, an event that according to prophecy eventually led to the conquest and consolidation of the islands under the rule of Kamehameha I.

Then, in 1795, a final battle of conquest took place on Oʻahu. Kamehameha landed his fleet and disembarked his army on Oʻahu, extending from Waiʻalae to Waikīkī. … he marched up the Nuʻuanu valley, where Kalanikūpule had posted his forces. (Fornander)

At Puiwa the hostile forces met, and for a while the victory was hotly contested; but the superiority of Kamehameha’s artillery, the number of his guns and the better practice of his soldiers, soon turned the day in his favor, and the defeat of the Oʻahu forces became an accelerated rout and a promiscuous slaughter. (Fornander) Estimates for losses in the battle of Nuʻuanu (1795) ranged up to 10,000. (Schmitt)

Then, Kamehameha looked to conquer the last kingdom, Kauaʻi, which was under the control of Kaumualiʻi. In 1804 (about the time of US expansion with the Louisiana Purchase,) King Kamehameha I moved his capital from Lāhainā, Maui to Honolulu on O‘ahu, and planned an attack on Kaua‘i. Kamehameha’s forces for this second invasion attempt included about 7,000-Hawaiians along with about 50-foreigners (mostly Europeans.)

Weather and sickness thwarted the invasions. However, in the face of the threat of a future invasion, in 1810, Kaumuali‘i decided to peacefully unite with Kamehameha and join the rest of the Kingdom of Hawaiʻi under single rule.

According to Manifest Destiny, the people of the United States felt it was their mission to extend the “boundaries of freedom” to others by imparting their idealism and belief in democratic institutions to those who were capable of self-government. (pbs) After wars and negotiation, the US ran east to west across the continent.

According to a prophecy prior to his birth, Kamehameha would win wars and overthrow the whole kingdom; another prophecy suggested he would succeed in battle after constructing a special heiau. After wars and negotiation, Kamehameha gained power from east to west across the Island chain.

November 13, 2021 by Peter T Young 1 Comment

Kanakea Pond

In the Waiākea area called Keaukaha (‘passing current’) at Hilo on the Island of Hawaiʻi a legend refers to a hole called Kaluakoko beneath the water.

A man and a woman lived nearby, and later a second woman came to live with them.

The new wife became jealous of the first, and convinced her to go net fishing one day when the husband was fishing, though the husband had forbidden it because it would affect his fishing.

As she caught shrimp at the edge of a large hole, the second wife pushed her into the hole and covered the entrance with a rock, killing her. Blood spread through the sea foam and the fisherman, followed its trail in his canoe, moved the stone, and saw what had happened.

He confronted the second wife, who lied, and then beat her to death. According to the story, the hole has been referred to as Kaluakoko (‘the Hole of Blood.’) (Cultural Surveys)

Here, Kanakea (‘wide stream’) pond is located. A freshwater subterranean spring rises from a large sinkhole and feeds cold water into the bay at a former fishpond.

Due to apparent remnant of a seaward rock wall at the narrowest point of the channel to the ocean, it is believed to be a loko kuapā. A cobble field, submerged except during low tide, is in a linear pattern, suggesting they may have been in the formation of the pond wall. (However, the cobbles may have simple accumulated there by currents or tsunami.)

“There are plenty of ducks in the ponds and streams, at a short distance from the sea, and several large ponds or lakes literally swarm with fish, principally of the mullet kind.”

“The fish in these ponds belong to the king and chiefs, and are tabued from the common people. Along the stone walls which partly encircle these ponds, we saw a number of small huts, where the persons reside who have the care of the fish, and are obliged frequently to feed them with a small kind of muscle, which they procure in the sands round the bay.” (Ellis, 1823)

“On the nights of high tides every keeper slept by the mākāhā of which he had charge. It was the custom to build small watch houses from which to guard the fish from being stolen at high tide, or from being killed by pigs and dogs; when the tides receded the fish would return to the middle of the pond, out of reach of thieves.”

“On these nights, the keeper would dip his foot into the water at the mākāhā and if the sea pressed in like a stream and felt warm, then he knew that the sluice would be full of fish.” (Kamakau; Maly)

Railway tracks crossed the pond from about 1916 until 1946 (when they were destroyed by a tsunami;) remnants of the railroad trestle are still visible within and above the surface of the pond. (Hawaiʻi County)

The pond’s modern name is ‘Ice Pond’ (due to the cold spring-fed waters.) It is brackish (that word comes from the Middle Dutch root ‘brak’ (‘salty.’))

The adjoining small bay consists of white sand and coral rubble; between 1925 and 1930, coral material dredged from Hilo harbor was deposited on the western side.

The small bay is now referred to as ‘Reed’s Bay.’ It is named after William H Reed. Born in 1814 Belfast, Ireland, Reed was a businessman. He created Reed’s Landing, which he used to moor boats carrying lumber for one of his businesses. (Hawaiʻi County)

Reed arrived in the Islands in the 1840s and set up a contracting concern specializing in the construction of wharfs, landings, bridges and roads. Other interests included ranching, trading and retailing. (Clark)

Across Hilo Bay, Reed also bought an island in 1861, originally known as ‘Koloiki’ (‘little crawling,’) once surrounded by the Wailuku River and Waikapu Stream.

Reed married Jane Stobie Shipman on July 8, 1868 (she was a widow, previously married to William Cornelius Shipman, a missionary assigned to Waiʻōhinu in the district of Kaʻū. Shipman died in 1861, leaving Jane with her three children, William Herbert, Oliver Taylor and Margaret Clarissa.)

Jane was born in Scotland. At an early age she came to the US with her parents, lived in Quincy, Illinois, and was educated to be a teacher; and in 1853 was married to Reverend Shipman. (The Friend, December, 1902)

Following his death, Jane moved to Hilo, with her three children and maintained the family by keeping a boarding school until 1868 (when she was married to Reed.) (The Friend, December, 1902)

William Reed died on November 11, 1880 with no children of his own; Jane inherited the Reed land holdings. (In 1881, Reed’s stepson William Herbert Shipman and two partners (Captain J. E. Eldarts and Samuel M Damon) purchased the entire ahupuaʻa of Keaʻau, about 70,000-acres from the King Lunalilo estate.)

October 24, 2021 by Peter T Young 2 Comments

Heiau

Hawaiians had many forms of worship and places where they practiced; invoking peace, war, health or successful fishing and farming, etc.

Families and individuals conducted daily worship services at home, typically at small family improvised altars or shrines.

Small, common places of worship were the ko‘a (fishing,) ‘aumakua (family god) and other shrines.

More formalized worship, offerings and/or sacrifice by chiefs took place in heiau (temples.)

There are many types and forms of heiau, which served as temples and ceremonial sites. Some were used for state worship -where only the paramount ruler of the island and priests were allowed to enter.

Other heiau were used by lower chiefs and priests who controlled smaller political land divisions, and still others were used by individual families who resided in a given area.

Whatever the purpose, heiau are considered sacred and are places where material offerings and prayers in the form of formal supplications were tendered to the gods.

These structures were typically stone-walled enclosures containing several structures and open-air terraces, stone platforms and carved idols in which chiefs paid homage to the major Hawaiian gods.

Some heiau were built for special purposes and were dedicated to spirits or gods: including, agricultural, economy-related, healing or the large sacrificial war temples (as well as others.)

The agricultural or economy-related heiau were dedicated to Lono, where it was believed that offerings would guarantee rain and agricultural fertility and plenty. The ho‘oulu ‘ai heiau were devoted for a successful season for growing crops to increase the general food supply.

The lapa‘au heiau dealt with healing. Herbal remedies and spiritual healing treated illnesses by trained healers. The surroundings served as the natural pharmacy for plant remedies of all kinds.

The large sacrificial government war temples, luakini heiau, contained altars where human lives were taken when assurance of success in combat was requested or when there was a very grave state emergency, such as pestilence or famine.

Reportedly, oral traditions trace the origin of Hawaiian luakini temple construction to the high priest Pāʻao, who arrived in the islands in the late-thirteenth century.

He introduced several changes to Hawaiian religious practices and social structure that affected temple construction, priestly ritual and worship practices.

Pā‘ao’s period are attributed a greater rigidity of the kapus, the introduction of human sacrifices, “the hardening and confirming of the divisions of society, the exaltation of the nobles and the increase of their prerogatives, the separation and immunity of the priestly order, and the systematic setting down, if not actual debasement, of the commoners “

Prior to the Pā‘ao’s arrival, the Hawaiians worshipped unseen deities. Reportedly, Pāʻao provided the people with something tangible to worship, through the introduction of wooden temple images as representations of the gods.

These images were not worshipped as gods themselves, but it was thought that the mana or spirit of a god would occupy the carved statue and could be consulted in times of need.

Images used at heiau were manifestations of one of the four major Hawaiian deities Kū (god of war,) Kāne (god of life, a creator, associated with freshwater,) Lono (god of fertility, peace and harvest,) Kanaloa (god of the ocean and voyaging.)

Heiau were constructed under the direction of the ali‘i nui (high chiefs) and kahuna (priests) and were dedicated to different gods for various purposes.

Heiau could change over time with a new ali‘i. It was not unusual for a heiau to be expanded and modified by a new ruling chief.

Though temple worship was primarily an activity of the royalty, the general population depended upon the effectiveness of these rituals.

Since the gods were looked upon as also being direct ancestors of the ali`i and creators of all Hawaiians, this reverence was a form of ancestor worship,

At the time of European contact, a multitude of heiau functioned in the islands, and early visitors noted many of these:

“They [the Hawaiians] have many temples, which are large enclosures, with piles of stones heaped up in pyramidal forms, like shot in an arsenal, and houses for the priests and others, who remain within them during their taboos. Great numbers of idols, of the most uncouth forms, are placed round within, in all directions: to these they offer sacrifices of hogs, cocoa nuts, bananas, and human victims: the latter are criminals only; formerly, prisoners of war were sometimes sacrificed. “(William Shaler, “Journal of a Voyage between China and the North-Western Coast of America, Made in 1804”)

Hawaiians looked to the heiau and their kahuna for order, spiritual help, understanding and guidance. This was for practical matters, such as, when to plant and harvest, fishing and fishing kapu, healing, giving thanks and going to war.