Hawaii | Page 194 | Images of Old Hawaiʻi

May 1, 2022 by Peter T Young 4 Comments

May 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.”

The lei of the eight major Hawaiian Islands become the theme for Hawai‘i May Day pageants and a lei queen chosen with a princess representing each of the islands, wearing lei fashioned with the island’s flower and color.

Hawai‘i – Color: ‘Ula‘ula (red) – Flower: ‘Ōhi‘a Lehua
Maui – Color: ‘Ākala (pink) – Flower: Lokelani
Kaho‘olawe -Color: Hinahina (silvery gray) – Flower: Hinahina
Lāna‘i – Color: ‘Alani (orange) – Flower: Kauna‘oa
Molokai – Color: ‘Ōma‘oma‘o (green) -Flower: Kukui
O‘ahu – Color: Pala luhiehu (golden yellow) or melemele (yellow) Flower: ‘Ilima
Kauai – Color: Poni (purple) – Flower: Mokihana
Ni‘ihau – Color: Ke‘oke‘o (white) – Flower: Pūpū (shell)

May Day

Lei_Sellers-(HSA)-PP-33-8-023-1901

Lei_Sellers-(HSA)-PP-33-8-018-1901

Lei_Maker-(HSA)-PP-33-8-004

Lei-sellers-seated-along-a-sidewalk-HHS-6055.jpg

Lei sellers displaying lei and flowers on sidewalk-(HSA)-PP-33-8-021

Lei sellers at the waterfront, Honolulu Harbor-(HSA)-PP-33-9-002

Lei sellers at the waterfront, Honolulu Harbor-(HSA)-PP-33-8-005

Lei sellers at entrance to the Bank of Hawaii, King and Bishop Sts-(HSA)-PP-33-8-022

April 30, 2022 by Peter T Young Leave a Comment

Keaīwa Heiau

The name Keaīwa has been translated as mysterious or incomprehensible. Perhaps, this name refers to the fact that one could not explain the powers of the kahuna and the herbs used in healing.

“In this old society there was also a group of intelligentsia or experts. These were experts in all fields such as canoe-building, bird experts, fishing experts, etc. These experts were known as kahunas.”

“The top expert in the healing profession was known as the kahuna lapaau. He was the best-versed in herb knowledge and the most capable of alleviating suffering of people when they were sick. Recognized in the community as a man of parts, he was one of five chosen to be on the council of the top leader, the alii aimoku.”

“His training began in some instances at the time of his birth, when in some communities if certain things happened at the time of his birth, it was decided that the gods had decreed that this individual should become a kahuna lapaau.” (John Desha; Larsen)

Keaīwa Heiau is a medicinal or healing heiau (temple) known as a heiau ho‘ola. At this site, the kahuna (priest, expert) specializing in healing would diagnose and treat various illnesses and injuries.

“The healing heiau was sacred above all others, for it gave life from God. Health was important, for without health the ‘land is worthless.’”

“The Hawaiians say that the art of the kahuna lapaau died out because ‘the sharp-tempered’ were never taught the art. Only the good and kind could be given the knowledge. There is no cure for a ‘sharp temper.’”

“The Hawaiians, in asking Ku and Hina to bless the plants being taken for medicine, always prayed aloud so the person for whom the medicine was intended would not become suspicious.” (George Kahoiwai; Larsen)

“The stones of the heiau lay in rows. Formerly the walls had measured nine feet high, but now they were only three to four feet in height and five to seven feet in width. The rocks, covered with verdant rust of time, were each a weathered gem. The time of the building of this ancient temple had long since disappeared in the mist of forgotten years.”

“The tall trees – mango, kukui, ironwood, Norfolk Island pine – stood up out of a jungled mass of hau trees like a close-formation honor guard. The rectangular enclosure of the shrine measured 168 feet in length and 94 in width. Across one end, and again along the south wall, were stone platforms about one foot high and six feet wide.”

“On these platforms had once stood certain structures, perhaps a tower, perhaps grass huts. The whole inner floor had been paved with flat stones, now showing only here and there.” (Larsen)

The kahuna would also train haumana (students) in the practice of la‘au lapa‘au, medicinal healing using plants, fasting, and prayers. Women were not allowed in the heiau but could receive training outside the heiau.

An apprentice learned the art of diagnosis by practicing on pebbles which a kahuna laid out on a mat in the form of the human body. Pupils learned in this way how to feel out with their fingers the symptoms of the various illnesses. It might take 15 years for a student to become fully trained in the art of healing.

Many of the plants and herbs were collected from the neighboring forest while others were planted around the heiau.

The heiau was badly damaged during World War II when soldiers camping nearby took many stones from the heiau to build a road. The heiau was “rededicated” in 1951 and an effort was made to re-establish the historical setting with plantings of medicinal plants.

“This medicinal temple known as Keaiwa Heiau at the top of Aiea Heights is so ancient that the history of its early construction is not known. It is called Keaiwa after the medicinal god of early times. The outer walls of the heiau were broken down when the adjacent land was subdivided into houselots. The stones were used for road-building and housebuilding.”

“Also the grass house where the god was placed was cut down for road development. What remains of this heiau is the inner platform. At one time this platform was over nine feet high. Again during World War II, much stone was removed from the heiau and used in various military constructions at that time.” (George Kahuiwai; Larsen)

Much of this area was replanted by foresters in the late 1920s. The lemon eucalyptus trees give the air a light citrus fragrance. Stands of Norfolk Island pine trees mark the lower end of the trail.

It is unknown when this heiau was built but one source suggests that it was constructed in the 16th Century by Kakuhihewa, an ali’i (chief) of Oʻahu, and his kahuna Keaīwa.

The 4-foot high stacked rock wall encloses the sacred area that measures 100 by 160 feet. Within the enclosure was a halau (large thatched structure) built for the master kahuna to store the medicinal implements and train the students. Other features might include hale (small thatched structure) and a puholoholo (steam bath).

The heiau is at the top of ‘Aiea Heights Drive at the Keaīwa Heiau State Recreation Area and the ‘Aiea Loop Trail, a 4.8-mile trail that begins and ends in the park. This trail runs along the ridge on the west side of Halawa Valley and offers views from Pearl Harbor (Pu’uloa) and the Wai’anae Range to Honolulu and Diamond Head (Le’ahi). (State Parks)

The following was published by Clarice B. Taylor in the 1950s; she got her information from several reliable sources, including Mary Kawena Pukui and Anne Peleioholani Hall.

Taylor wrote this entry entitled “Keaiwa Heiau, the Medical School.” At the time the Keaiwa heiau at the top of Aiea Heights was discovered in 1951 to be the ruins of an ancient medical center, few Hawaiians knew of its ancient usage.

Eminent anthropologists acknowledged that they had never heard of such centers but were convinced when several Hawaiians independently told of them.

In telling of these centers, Mrs. Mary Kawena Pukui, associate in Hawaiian culture at the Bishop Museum, translated the name Ke-a-iwa as “Incomprehensible.”

The thought being that no one could explain the powers of the priests or the herbs used in healing.

She said Ke-a-iwa came from an obsolete word aiwa-iwa which means the mysterios or the incomprehensible.

Further confirmation of the use of Ke-a-iwa has lately been given to me by Paul Keliikoa, a Hawaiian livingin Aiea. Mr. Keliikoa has the story from his grandmother Kamoekai.

In her day Ke-a-iwa was interpreted as “a period of fasting and meditation” and the heiau was so named because novitiates in the art of healing spent long hours in fasting, praying and meditation.

Kamoekai also told her grandson that the very young were taken to Ke-a-iwa to be trained as kahuna lapaau. There they were taight the prayers needed to compound medicines and heal the sick. They cared for the great herb gardens which lay beyond the heiau walls.

After the novice learned his first steps in the art of the kahuna lapaau, he was sent out to other medicinal centers to learn the advanced art of diagnosis and other treatments.

Mr. Keliikoa’s interpretation of the name means a change in the pronounciation. Not Ke-a-iwa,but Ke-ai-wa. Ke-ai is the Hawaiian word for fasting. (Clarice B. Taylor, “Tales About Hawaii,” The Saturday Star-Bulletin, February 28, 1959) (KS) (Information is from State Parks, Larsen, Kamehameha Schools)

April 29, 2022 by Peter T Young 1 Comment

Puakenikeni

In Mangaian, the pua tree was the tree that guarded the entrance to the land of the spirits in the underworld (Mangaia, traditionally known as Aʻuaʻu Enua (which means terraced) is the most southerly of the Cook Islands.) (Neal, Agroforestry)

In Tahitian legend, the first pua tree was brought from the tenth heaven by Tane, god of the forests. Hence the tree is sacred to him, and the images of him were always made of pua wood. (Neal, Agroforestry)

Indigenous from New Guinea and Northern Australia, to the Marianas and eastward to the Caroline Islands (east of the Marquesas,) it is a shrub or small tree (Fagraea berteriana) grown ornamentally for foliage, flowers and fruit.

Its original Polynesian name was simply “pua” which is still used over most of its native range in Polynesia and is a cognate of the Fijian name. The tree was considered sacred in the Cooks and Tahiti in ancient times. Concoction of the inner bark was used in treating asthma and diabetes. (Whistler)

It is grown in most Polynesian countries like Tonga, Niue, Uvea, Societies, Cooks, Australs, Mangareva, Marquesas, Samoa (pua lulu.)

In Hawaiʻi, it is called puakenikeni.

Approximately 9,000 new species of flowering plants were introduced to Hawaiʻi from all over the world during the over two centuries since ‘Contact’ (1778.)

Some, including puakenikeni (as well as plumeria, carnation, ginger, pīkake, pakalana and pua male (Stephanotis,)) quickly became favorites of island residents and staples of the lei industry. (CTAHR)

Lei makers down on the Honolulu docks selling lei during the “Steamer Days” or “Boat Days” (late-1800s to mid-1900s) would string the puakenikeni into fragrant lei.

It earned its name Pua Kenikeni (Puakenikeni) here in Hawaiʻi because at one time the flowers were sold for making lei, each flower (“pua”) cost a dime (kenikeni means dime, ten cents,) hence the name “ten-cent flower.” (Pukui, Neal, Agroforestry)

“500 persons in Honolulu make a living wholly or partly by selling leis – those fragrant garlands of pikake, ginger blossoms, gardenias, tube roses, carnations and a score of other flowers – which are dangled about the neck upon any excuse from a sailing to a dinner table.” (The Sunday Morning, June 6, 1937)

Flowers are best harvested 2-3 times per week in early morning. Open white flowers can be stored at room temperature for up to 3-days.

While most lei do well in dry plastic bags kept in the refrigerator, the exception is puakenikeni which turns brown if refrigerated. Instead, keep it between damp paper towels in a flat container set in a cool, dark place.

It is one of the few flowers that has three different colors as it ages (with the same scent throughout.) The first day it’s creamy white, by the second it’s at buttery yellow and on the third it’s a creamy orange.

Lei Pua Kenikeni – Written by John Kameaaloha Almeida (1897-1985)
(Translated by Mary Pukui)

(Click HERE for rendition of Puakenikeni performed by Mark Yamanaka)

No ka lei aloha, lei pua kenikeni
Koʻu hiaʻai a me koʻu hoʻohihi

Ke ʻala hoʻoheno kaʻu aloha
I ka ne mai e welilna kaua

Kaua i ka nani a o ia pua
I ka hana hoʻoipo a ke onaona

Onaona lei nani lei hoʻohie
Hoʻoipo, hoʻoulu mahiehie

Mapu ʻala hoʻoheno i ka poli
Lanikeha i ka ike a ka maka

Eia no ka puana o ke mele
No ka lei pua kenikeni he inoa

For the beloved lei of pua kenikeni
My admiration and delight

Its pleasing perfume I enjoy
Which tells our love for each other

May you and I admire the flowerʻs beauty
With its subtle fragrance so appealing

Fragrant, beautiful and excellent is the lei
Appealing and most attractive

Its soft perfume wins the heart
Its beauty is most entrancing

This is the ending of this song
In praise of the pua kenikeni

April 28, 2022 by Peter T Young Leave a Comment

Oʻahunui

Robert Louis Stevenson suggested, “Cannibalism is traced from end to end of the Pacific, from the Marquesas to New Guinea, from New Zealand to Hawaii” (although he does state “Hawaiʻi is the most doubtful” and notes only a possible single circumstance.)

Beckwith, in forceful language, noted, “there is no proof that cannibalism was ever practised in the Hawaiian group.” In addition, the story of Oʻahunui, by Mrs. EM Nakuina, which appeared in Thrum’s Hawaiian Folk Tales, attributes the introduction of cannibalism to a foreign source (“chiefs from the South Seas”) and recounts the rejection of the practice.

A few miles mauka of Kūkaniloko, to the east of Helemano, is Oʻahunui (“Great O’ahu,”) another historical place. This was the residence of the kings of the island.

When the Lo ʻAi-kanaka (“The people-eaters,”) as the last of the cannibal chiefs were called, were forced to take up residence in upper Helemano, a district just outside of the boundaries of those reserved for the royal and priestly residence, a young man called Oʻahunui was king.

They had been driven from Mokuleʻia and Waialua by the inhabitants of those districts; for the people had been exasperated by the frequent requisitions on the kamaʻāina (original inhabitants) by the stranger chiefs to furnish material for their cannibal feasts.

Oʻahunui was captivated by the suave manners of the ingratiating southern chief and his immediate retainers, and he invited them to a feast. The southern chief returned this civility, and the King dined with the strangers. Here it was strongly suspected that the dish of honor placed before the King was human flesh, served under the guise of pork.

The King found the dish very much to his liking. This went on for some time, until the unaccountable disappearance of so many people began to be connected with the frequent entertainments by the southern chief.

Oʻahunui’s subjects began to hint that their young King had acquired the taste for human flesh at these feasts, and that it was to gratify his unnatural appetite for the horrid dish that, contrary to all royal precedent, he paid his frequent visits to those who were his inferiors.

The people disapproved more and more openly of the relationship of Oʻahunui with his new friends. His chiefs and high priest became alarmed and begged him to discontinue his visits, or they would not be answerable for the consequences. The King, forced to heed their warnings, promised to keep away from the Lo ʻAi-kanaka, and did so for quite a while. Then, things changed.

Since the king had been prevented from partaking of human flesh, he had compelled his servants to kill, cook and serve up his own nephews. In satisfying his depraved appetite, he had also gotten rid of two formidable rivals; for it was quite possible that the priests and chiefs might have deposed him and proclaimed one of the two young nephews his successor.

In retaliation, the boys’ father, Lehuanui, secured a stone adze and went to the King’s sleeping-house. Lehuanui stood over Oʻahunui, adze in hand, and called him three times. Enraged Lehuanui struck at Oʻahunui’s neck with his stone adze and severed the head from the body with a single blow.

Lehuanui avenged the death of his children by killing Oʻahunui and his wife, Kilikiliʻula, who had it within her power to save her children. It is said that Oʻahunui and Kilikiliʻula, and the attendants that participated in the killing and cooking of the children, were turned into stone and are still to be seen.

Oʻahunui, located a few miles east of Kūkaniloko, was the former residence of the ruling chiefs of Oʻahu. A stone in the shape of the island of Oʻahu is said to rest there. According to Nakuina’s story, the last Aliʻi to live at Oʻahunui was named Oʻahunui.

Oʻahunui and is described as a stone “whose outline is said to resemble that of O`ahu”. The location of the Oʻahunui stone is reportedly in the gulch near the Ewa-Waialua District boundary, presumably Waikakalaua Gulch.

The stone was formerly visited by the Hawaiians, for no one could say that he had been entirely around the island of Oahu, unless he had been around this stone. (Cultural Surveys)

While most reports note the stone’s specific location is unknown, general descriptions note its approximate location. The stone, generally resembling the shape of Oʻahu, is said to be located in Waikakalaua Gulch, near the border of the ʻEwa/Waialua Moku boundaries and is within the approximate distance of other points noted by archaeologists.

The image shows what one has suggested may be the Oʻahunui Stone or one of the stones near it (Yee.) (The indicated location is according to the general description noted above – however, I am not sure if this is the Oʻahunui stone.)

(This summary is from the story by Emma M Nakuina, that first appeared in Thrum’s Hawaiian Annual in 1897 (noted in hawaii-edu)) (The photos are not to suggest they are of the Oahunui Stone; a suspicion by others.)

April 27, 2022 by Peter T Young 1 Comment

The Mess

Early Honolulu was not a city of Clubs; although residents of various nationalities had started several, their existence has not been of long duration. The British, Germans and Americans each had their respective club houses.

In 1852, the British first opened their “Mess” rooms (it was not called a “Club” back then;) it started in a one-story wooden building off of Maunakea street, which was reached by a lane leading to the rear of the premises known as Liberty Hall (also known as Bugle Alley.)

The original Mess consisted of fourteen members; they were Stephen Spencer, WA Cooper, SH Cooper, Robert Moffitt, Dr Richard H Smythe, James E Chapman, JK Dallison, William Webster, John Janion, Charles Gordon Hopkins, H Fosbrooke, James Almon and Thomas Harding.

William L Green was the head of the Mess; he was prominent in official, civic and social life, and was for a time acting British Commissioner and Consul General, and President of the Chamber of Commerce of Honolulu.

The Mess was what might have been termed “movable” property; about 2-years after its Maunakea Street location, it moved to an old building on Alakea Street, and moved again to a building on Adams Lane.

In 1861, the Mess moved from Adams Lane further up the road to a 2-story building (that had been originally built for a club house) facing on Union street.

Mess membership declined down to only 4 in 1865; through the persistent efforts of two of these four members, the Mess was kept together and in a few months later had regained its strength.

By July 1867, the Mess had more members and was renamed “The British Club.” Member subscriptions were sought, so the club could purchase its own premises.

Fifteen members (some of Honolulu’s notables of the day) subscribed to the purchase fund: Stephen Spencer, Archibald S Cleghorn, H Prendergast, Robert Moffitt, J Bollman, Thomas Cummins, James I Dowsett, Wm L Green, John Ritson, HA Widemann, John Montgomery, Robert Stirling, John O Dominis, Dr FW Hutchinson and Dr Robert McKibbin.

A charter of incorporation under the name of “The British Club” was granted in 1879; charter members were Thomas Cummins, Henry May and Archibald S Cleghorn.

Club life in the earlier days was somewhat different to what it is now; the club house was used as a home where members spent their evenings in a social manner and receiving their friends.

This club has had the honor of entertaining several distinguished and prominent visitors during its existence; among them was the Duke of Edinburgh, who visited Hawaii in 1869.

Kings Kamehameha IV & V were frequent visitors to the club; Kalākaua and his brother Leleiōhoku, were reportedly members, as were members of the diplomatic corps.

At one time, a faction of Club members considered selling their property and leasing the “Paki” premises, formerly the home of Bernice Pauahi Bishop and Charles R Bishop (also known as the Arlington Hotel.) The move was overruled.

Later, the Club purchased the former Cleghorn property on Emma Street (Princess Kaʻiulani, daughter of the Cleghorns, was born there in 1875.) Another prior owner was James Campbell, who bought the home from the Cleghorns and lived there for a number of years.

The Club later merged with the University Club (1930.) Organized in 1905, the University Club was an exclusive association that admitted members who had graduated from recognized Universities, including military academies.

The club was “an organization that would tend to cement the business interests of Hawaiʻi,” it soon evolved into a business center that provided meeting, reading, entertainment and dining room facilities to its members and to groups with business connections. (ASCE)

In 1961, a new club house was built; it was designed by Vladimir Ossipoff (he received a Hawaiʻi Society AIA award for its design.)

To keep the Club going, while at the same time constructing the new structure, they built the new around the old (losing only one day of Club operations during the final construction/move. The lawn and terrace mark where the old club house once stood.)

Starting as a Gentlemen’s club (for whites,) the racial policy was scrapped in 1968 (Philip Ching and Asa Akinaka joined the club;) in 1983 (under a threat of legislative action,) the Club voted to admit women (in 1984, Andrea L Simpson was the first woman member.)

Oh, in 1892, “British” in the club’s name was changed to “Pacific.” At that time, the older members of the club were outvoted by the newer and later members. (The members at the time of the renaming it “The Pacific Club” had representatives of several nationalities.) The Pacific Club is the oldest organization of its kind in the United States west of the Mississippi River. (Lots of info here from Thrum.)