Images of Old Hawaiʻi

by Peter T Young Leave a Comment

Kuini Liliha

Reportedly, Liliha was the daughter of Kalaniulumoku II (or Koakanu) and Loeau, who were themselves full blooded brother and sister (children of Kalaniulumoku I and his own mother the venerable kapu chiefess Kalanikuiokikilo.)

This makes Liliha a niaupio child, a chiefess of the highest possible princely rank in the system of Hawaiian chiefs. She was hanai (adopted) daughter of Ulumāheihei (Hoapili.) (Kekoolani)

Ulumāheihei’s father, High Chief Kameʻeiamoku, was one of the “royal twins” who helped Kamehameha I come to power – the twins are on the Islands’ coat of arms – Kameʻeiamoku is on the right (bearing a kahili,) his brother, Kamanawa is on the left, holding a spear.

Liliha was reared in the traditional cultural system of the day. As a young woman, Liliha witnessed Ka‘ahumanu’s successful assault on the ancient kapu system. She was the wife of Kahalaia, but was soon preempted by his uncle, Boki, the governor of O‘ahu.

Liliha was known as a woman who took her pleasures seriously. She apparently had several husbands in her life and was also quite fond of strong spirits. These characteristics made her a natural opponent of the Protestant missionaries and Ka‘ahumanu. (Kurkjian)

Boki was appointed governor of O‘ahu and confirmed in his post by Kamehameha II. Boki agreed to the breaking of the kapu in 1819 and accepted the Protestant missionaries arriving in 1820, although he had been baptized as a Catholic aboard the French vessel of Louis de Freycinet, along with Boki’s brother, Kalanimōku, the previous year.

Boki, Liliha, and Mataio Kekūanāo‘a were principal members of the entourage that accompanied Liholiho (King Kamehameha II) and Kamāmalu his Queen) on an 1824 diplomatic tour of the United Kingdom, visiting King George IV.

Liholiho and Kamāmalu contracted measles. George IV took great care of the king and sent his own physician to take charge of the case, but first Queen Kamāmalu died, July 8, 1824, and five days later Liholiho, died in London at the age of twenty-six. Their bodies were sent home on a British warship, Blonde. (Kamakau)

King George IV encouraged Boki and Liliha “to take good care of the missionaries for they were sent to teach the nation the word of God and to enlighten them”. (Damon) However, they had serious disagreements with the missionaries and Ka‘ahumanu, their strong supporter.

Kaʻahumanu pronounced certain laws banning things such as: murder, robbery, cheating, and stealing; adultery and prostitution and the manufacture of liquor.

Ka‘ahumanu and the council in May, 1827, charged Boki and Liliha with misconduct, intemperance, fornication and adultery, and had them fined. In return, Boki and Liliha objected to the laws and made no effort to enforce them. (Kelley)

At times the peace of the country was threatened by this division, as when Governor Boki of O‘ahu in 1829 seemed on the point of attempting to overthrow Ka‘ahumanu. (Kuykendall)

Boki incurred large debts and, in 1829, attempted to cover them by assembling a group of followers and set out for a newly discovered island with sandalwood in the New Hebrides.

Boki fitted out two ships, the Kamehameha and the Becket; before sailing Boki announced that Liliha was to be his successor as governor of O‘ahu. Unfortunately, Boki and two hundred and fifty of his men apparently died at sea.

Just prior to Boki’s sailing in search of sandalwood, the lands of Kapunahou and Kukuluaeʻo were transferred to Hiram Bingham for the purpose of establishing a school, later to be known as Oʻahu College (now, Punahou School.)

These lands had first been given to Kame‘eiamoku, a faithful chief serving under Kamehameha, following Kamehameha’s conquest of Oʻahu in 1795. At Kameʻeiamoku’s death in 1802, the land transferred to his son Hoapili, who resided there from 1804 to 1811. Hoapili passed the property to his daughter Liliha.

Sworn testimony before the Land Commission in 1849, and that body’s ultimate decision, noted that the “land was given by Governor Boki about the year 1829 to Hiram Bingham for the use of the Sandwich Islands Mission.”

The decision was made over the objection from Liliha; however, Hoapili confirmed the gift. It was considered to be a gift from Kaʻahumanu, Kuhina Nui or Queen Regent at that time.

Due to Liliha’s excesses, Kaʻahumanu had taken the king away from Liliha because she was afraid of her influence over him because of her indulging in drinking and other worldly pleasures.

Rumors of war were spread; they plotted to disembowel Kaʻahumanu and cut off her head. Liliha was implicated in the threats. In October, 1830, there was a meeting of the council of chiefs.

The main things decided by the council included: removal of Liliha from the governorship of O‘ahu; all land and other property belonging to the king left by Boki in Liliha’s care to be taken away from her and the removal of the king from Liliha’s care.

“At a public meeting on the first of April, 1831, the young king declared the control of Oahu to be in the hands of Kaahumanu. She appointed her brother, J. Adams (Kuakini,) to the governorship. He declared his purpose to restrain crimes and immoralities …”

“… such as had been specified in the edict of 1829, but had not been well enforced, including Sabbath-breaking, gambling, and the traffic in ardent spirits.” (Bingham)

Following the death of Ka‘ahumanu, Kauikeaouli (Kamehameha III) was considering the appointment of Liliha to replace Ka‘ahumanu as Kuhina Nui (instead of Kīna‘u.)

“A faction representing the worst element in the islands endeavored to persuade him to depose Kinau and proclaim Liliha Premier in her stead. The King, however, although apparently alienated and in sympathy with the reactionary spirit that threatened to carry everything before it, was not insensible to the steadfast virtues of Kinau.” (Krout)

At a gathering of chiefs and others, the king asked Hoapili, “Why did you come here?” Hoapili replied, “We came because we had heard rumors that you were going to appoint Liliha premier of the kingdom.”

“You must first kill me before making my daughter premier lest I be blamed as her parent. Here (Kīna‘u) is the daughter of the house of Kamehameha. Let her serve you. My daughter is but a tenant here. … Do me this favor to place the duties of the kingdom upon her who is here ready to serve you.” (Kamakau)

“The chiefs were present; the revocation was upon his (the King’s) lips, when he unexpectedly turned to Kīna‘u and solemnly confirmed her in office. The effect was electric; all perceived the days of misrule were numbered. When expostulated with for not carrying out his intention, he gave the significant reply: ‘Very strong is the Kingdom of God.’”

“Kīna‘u succeeded Ka‘ahumanu as Premier, with the title of Kaahumanu II. Her character also had been transformed by her conversion to Christianity, being mild and just where she had been tyrannical and passionate.”

“She did her utmost to restrain the King in his tendency to extravagance, and endeavored to shield him from the temptations which beset him through bad associates.” (Krout)

Liliha died on August 24, 1839 in Honolulu and was buried on the sacred island called Moku‘ula on Maui. Later she was reburied in the Waiola Church cemetery. Although treated as a rebel by Kaʻahumanu, she was generally loved by the people. A street is named for her in Honolulu.

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Na_Poki._and_his_wife_Liliha-1824
Na_Poki._and_his_wife_Liliha-1824

by Peter T Young Leave a Comment

He Aupuni Palapala Ko‘u

E nā ali‘i a me nā maka‘āinana,
he aupuni palapala ko‘u,
a ‘o ke kanaka pono a na‘auao,
‘o ia ko‘u kanaka.

To all ali‘i and commoners alike,
mine is a literate country,
and the just and intelligent man
is my countryman.
(Kauikeaouli – Kamehameha III;
Nūpepa Kū‘oko‘a (May 23, 1868;) Puette)

Hawaiian was a spoken language but not a written language. Historical accounts were passed down orally, through chants and songs. After western contact and attempts to write about Hawai‘i, early writers tried to spell words based on the sound of the words they heard. People heard words differently, so it was not uncommon for words to be spelled differently, depending on the writer.

The planning for the formal written Hawaiian language in the early part of the nineteenth century was started by the American Protestant missionaries who arrived in Hawaii, starting in 1820. A committee of some of these missionaries (Hiram Bingham, CS Stewart and Levi Chamberlain) worked on the development of the Hawaiian alphabet.

Initially, the missionaries worked out a Hawaiian alphabet of 17-English letters. “On the 7th of January, 1822, a year and eight months from the time of our receiving the governmental permission to enter the field and teach the people …”

“… we commenced printing the language in order to give them letters, libraries, and the living oracles in their own tongue, that the nation might read and understand the wonderful works of God.”

Then, on July 14, 1826, the missionaries established a 12-letter alphabet for the written Hawaiian language, using five vowels (a, e, i, o, and u) and seven consonants (h, k, l, m, n, p and w) in their “Report of the committee of health on the state of the Hawaiian language.” The report was signed by Bingham and Chamberlain. The alphabet continues in use today.

Early on, the Chiefs saw the opportunity and in collaboration with the missionaries, first the chiefs, then the makaʻāinana were taught the alphabet, and how to read and write.

Sybil Moseley Bingham, wife of Hiram Bingham, leader of the Pioneer Company of missionaries of the American Board of Commissioners for Foreign Missions (ABCFM,) is said to have started the first school in Hawaiʻi in May 1820. (“… Sybil Moseley Bingham, opened the first school in this city in May, 1820, surely an historic date.” (Hiram Bingham II)

Sybil’s June 20, 1820 journal entry notes, “After neglect of my journal for more than two months in a most interesting part of our history too … Very soon I gathered up 12 or 15 little native girls to come once a day to the house so that as early as possible the business of instruction might be commenced. That was an interesting day to me to lay the foundation of the first school ever assembled in this dark land.”

June 21st. “The most which has interested me to-day has been my little school. To see the little things so ready to learn, and so busy with their needles, is very pleasant. I long to know more of their language, that I might be pouring into their tender minds more instruction than ab.”

Learning to read and write had already been on Liholiho’s mind, well before he travelled to England. In 1820, missionary Lucy Thurston noted in her Journal, Liholiho’s desire to learn.

“The king (Liholiho, Kamehameha II) brought two young men to Mr. Thurston, and said: ‘Teach these, my favorites, (John Papa) Ii and (James) Kahuhu. It will be the same as teaching me. Through them I shall find out what learning is.’”

Betsey Stockton, a former slave and then missionary with the American mission, was on the 2nd Company of missionaries and was sent to Maui. “Mr. Richards and myself have an island with 20,000 inhabitants committed to our spiritual care – a solemn – a most responsible charge!” (Stewart)

“It was there, as (Betsey said,) that she opened a school for the common people which was certainly the first of the kind in Maui and probably the first in all Hawai‘i; for at the beginning the missionaries were chiefly engaged in the instructions of the chiefs and their families.” (Maui News, May 5, 1906)

Stockton has asked the mission to allow her “to create a school for the makaʻāinana (common people.) Stockton learned the Hawaiian Language and established a school in Maui where she taught English, Latin, History and Algebra. (Kealoha)

“It shows that a sincere desire to accomplish a good purpose need not be thwarted by other necessary engagements, however humble or exacting.” (Maui News, May 5, 1906)

Britain’s King George encouraged Hawaiians to read and write, and noted that the American preachers/teachers could help them. “If you wish to have me for your friend, you and your people must all read and write. If you do not attend to instruction, I shall not be your friend.” (King George of England to Boki, 1824)

Boki asked him whether preachers are good men, and the King said, “Yes, and they are men to make others good. I always have some of them by me; for chiefs are not wise like them.”

“We in England were once like the people in your islands; but this kind of teachers came and taught our fathers, and now you see what we are.”

“You and your people must take good heed to the missionaries; for they were sent to enlighten you and do you good. They came not for secular purposes, but by a divine command, to teach you the word of God. The people would therefore all do well to attend to instruction, and to forsake stealing, drunkenness, war, and every thing evil, and to live in peace.” (ABCFM Annual Report, 1826)

On June 6, 1825, Kauikeaouli was proclaimed king of Hawaiʻi. To the people he said, “‘Where are you, chiefs, guardians, commoners? I greet you. Hear what I say! My kingdom I give to God. The righteous chief shall be my chief, the children of the commoners who do you right shall be my people, my kingdom shall be one of letters.’ Kaʻahumanu and Kalanimōku encouraged this attitude of the king and declared to the people their trust in God.” (Ka Nupepa Kuʻokoʻa, February 22, 1868; Kamakau)

On August 23, 1836, 15-Chiefs (Kamehameha III, Nahiʻenaʻena, Hoapili, Na Malia Hoapili, Kuakini, Kīnaʻu, Kekāuluohi, Paki, Liliha, ʻAikanaka, Leleiōhoku, Kekūanāoʻa, Kanaʻina, Kekauōnohi and Keliʻiahonui) sent a letter to the American missionaries, asking that more American teachers be sent to the Islands.

“We hereby take the liberty to express our views as to what is necessary for the prosperity of these Sandwich Islands. Will you please send to us additional teachers to those you have already sent, of such character as you employ in your own country in America?”

“Should you send the above mentioned teachers, we promise to protect them, and afford them all the facilities for carrying on their work, which are in our power.”

Shortly after, the American Board of Commissioners for Foreign Missions (ABCFM) sent the largest company of missionaries to the Islands, that included a large number of teachers. The Eighth Company left Boston December 14, 1836 and arrived at Honolulu, April 9, 1837 on the Mary Frasier from Boston.

The missionaries were asked by the King to teach and care for the next generation of the highest ranking chiefs’ children of the realm and secure their positions for Hawaiʻi’s Kingdom.

“We ask Mr. Cooke to be teacher for our royal children. He is the teacher of our royal children and Dr. Judd is the one to take care of the royal children because we two hold Dr. Judd as necessary for the children and also in certain difficulties between us and you all.” (signed by Kamehameha III, Hoapili Wahine and Kekāuluohi)

This resulted in the formation of O‘ahu’s first school, the Chiefs’ Children’s School (The Royal School.) Seven families were eligible under succession laws stated in the 1840 Constitution of the Kingdom of Hawai‘i; Kamehameha III called on seven boys and seven girls to board in the Chiefs’ Children’s School.

By 1831, in just eleven years from the first arrival of the American missionaries, Hawaiians had built over 1,100-schoolhouses. This covered every district throughout the eight major islands and serviced an estimated 53,000-students. (Laimana)

The proliferation of schoolhouses was augmented by the missionaries printing of 140,000-copies of the pī¬ʻāpā (elementary Hawaiian spelling book) by 1829 and the staffing of the schools with 1,000-plus Hawaiian teachers. (Laimana)

Through the collaboration between the Hawaiian Chiefs and the American missionaries, by 1832, the literacy rate of Hawaiians (at the time was 78 percent) had surpassed that of Americans on the continent. The literacy rate of the adult Hawaiian population skyrocketed from near zero in 1820 to a conservative estimate of 91 percent – and perhaps as high as 95 percent – by 1834. (Laimana)

From 1820 to 1832, in which Hawaiian literacy grew by 91 percent, the literacy rate on the US continent grew by only 6 percent and did not exceed the 90 percent level until 1902 – three hundred years after the first settlers landed in Jamestown. By way of comparison, it is significant that overall European literacy rates in 1850 had not risen much above 50 percent. (Laimana)

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Hawaiian Alphabet
Hawaiian Alphabet

by Peter T Young 2 Comments

Aiʻenui

“The foreigners came to these resorts to find women”. (Kamakau)

“It had been the custom, from time immemorial, on the death of any great chief, especially of the king, for the people to give themselves up to universal licentiousness; – to the indiscriminate prostitution of females; – to theft and robbery; – to revenge and murder.”

“The first stand against these heathenish practices, was made by Keōpūolani, the first native convert, herself a chief woman of the highest distinction, who, in expectation of her own death, strictly charged her children and attendants to have her funeral conducted upon Christian principles.” (ABCFM Annual Report)

In the early nineteenth century, makaʻāinana women flocked to the European ships and port towns in large numbers to partake in the lucrative trade in sexual services. This was one of the few ways that makaʻāinana could acquire foreign goods since the aliʻi controlled other forms of trade. (Merry)

Many Hawaiian women boarded the ships coming to port here. They did not think that such associations were wrong … The husbands and parents, not knowing that it would bring trouble, permitted such association for foreign men because of the desire for clothing, mirrors, scissors, knives, iron hoops from which to form fishhooks and nails. (ʻIʻi; Merry)

The first attempt to change the sexual behavior of Hawaiian women was an attack on prostitution with European seamen. This endeavor earned the missionaries the undying hostility of the small but growing mercantile community and the visiting shipping community while failing to eliminate the sex trade. (Merry)

“One of the few chiefs who opposed the missionaries and their preaching, Boki fought against Kaʻahumanu’s new laws that prohibited the practice of the old religion”. (Kanahele)

In December, 1827, drafted by Kaʻahumanu and scrutinized for Christian propriety by Hiram Bingham, the crimes proscribed were murder, theft, adultery, prostitution, gambling, and the sale of alcoholic spirits. Boki opposed actively the passage of any such laws.

“Boki’s obstructionism may be traced to the fact that he had something of a vested interest in all but the first two of the offensive activities.” (Daws)

“The latter prohibition especially aggrieved (Boki) because drinking was one of his pleasures and he himself owned and operated several grog shops in Honolulu.” (Kanahele)

“(H)e speculated in local and foreign trade, sugar-making, tavern-keeping, and commercialised prostitution. None of these businesses except the last was profitable.” (Daws)

“By 1828, he had become openly allied to the two chief elements of antagonism to the regent and the missionaries.”

“The leading one of these elements was the combination of lewd and intemperate whites, headed by the British and American consuls, in order to break down the new laws against prostitution and drunkenness.” (Missionary Herald, 1905)

“Boki … became the friend of … foreigners and they would ply him with liquor and when he was intoxicated give him goods on credit.”

“Thus he would buy whole bolts of cloth and boxes of dry goods and present them to the chiefs and favorites among his followers, and these flattered him and called him a generous chief.”

“In this way he became even more heavily indebted to the foreigners for goods than the King (himself, through his) purchases.” (Kamakau)

For a time, Kamehameha I lived at Pulaholaho (later called Charlton Square,) later high chief Boki, built a store through which to sell/trade sandalwood near Pakaka, where Liholiho also built a larger wooden building. (Maly)

“Boki also established several stores in Honolulu where cloth was sold, ‘Deep-in-debt’ (Aiʻenui) they were called because of his heavy debts.”

“At Pakaka was a large wooden building belonging to Liholiho. Boki’s was a smaller building which had been moved and was called ‘Little-scrotum’ (Pulaholaho.)”

“The foreigners, finding Boki friendly and obliging, proposed a more profitable way of making money, and both Boki and Manuia erected buildings for the sale of liquor, Boki’s called Polelewa and Manuia’s Hau‘eka.” Boki’s place was also called the Blonde Hotel.

“Since Liholiho’s sailing to England, lawlessness had been prohibited, but with these saloons and others opened by the foreigners doing business, the old vices appeared and in a form worse than ever.”

“Polelewa became a place where noisy swine gathered. Drunkenness and licentious indulgence became common at night …. The foreigners came to these resorts to find women”.

“In 1826 the cultivation of sugar was begun in Manoa valley by an Englishman. Boki and Kekuanao‘a were interested in this project and it was perhaps the first cane cultivated to any extent in Hawaii. “

“When the foreigner gave it up Boki bought the field and placed Kinopu in charge. A mill was set up in Honolulu in a lot near where Sumner (Keolaloa) was living.” (Kamakau)

Boki incurred large debts and, in 1829, attempted to cover them by assembling a group of followers and set out for a newly discovered island with sandalwood in the New Hebrides. Boki fitted out two ships, the Kamehameha and the Becket, put on board some five hundred of his followers, and sailed south.

Just prior to Boki’s sailing in search of sandalwood, the lands of Kapunahou and Kukuluaeʻo were transferred to Hiram Bingham for the purpose of establishing a school, later to be known as Oʻahu College (now, Punahou School.)

These lands had first been given to Kameʻeiamoku, a faithful chief serving under Kamehameha, following Kamehameha’s conquest of Oʻahu in 1795. At Kameʻeiamoku’s death in 1802, the land transferred to his son Hoapili, who resided there from 1804 to 1811. Hoapili passed the property to his daughter Kuini Liliha (Boki’s wife.)

Sworn testimony before the Land Commission in 1849, and that body’s ultimate decision, noted that the “land was given by Governor Boki about the year 1829 to Hiram Bingham for the use of the Sandwich Islands Mission.”

The decision was made over the objection from Liliha; however Hoapili confirmed the gift. It was considered to be a gift from Kaʻahumanu, Kuhina Nui or Queen Regent at that time.

Boki and two hundred and fifty of his men apparently died at sea.

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