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June 27, 2023 by Peter T Young Leave a Comment

Keolewa Heiau

Keolewa Heiau is situated along the Hā‘upu ridge line on the peak of Hāʻupu on Kauai.

According to chants, Keolewa can only be seen as a bird in the sky (above the clouds).   “Me he manu la Keolewa i ka laʻi,” “Like a bird is Keolewa in the calm.”

Hā‘upu in the Hawaiian language means a sudden recollection; the mountain is known for its ability to jolt a memory, or alternatively, open a view to the future.

The phrase Hā‘upu mauna kilohana i ka la‘i (Hā‘upu, a mountain outstanding in the calm) honors the mountain itself, and is also a description for someone who achieves outstanding things.

The small heiau atop Mt. Hā‘upu is dedicated to Laka, the goddess of the forest and patron of hula, whose kinolau (embodied form) lives in the wild and sacred plants of the upland forest that are used by hula practitioners.

Both the heiau and the wooded area at Hā‘upu’s summit are known by the place name Keolewa, which appears in a variety of prayers, chants and oral traditions.

Beckwith calls her “the goddess of love.” The name laka means “gentle, docile, attracted to, fond of,” and there are old chants asking Laka to attract not only love, but wealth.

Of very different origin, she was nevertheless incorporated into the Pele religion. Due to her associations with the forest she represents the element of plants.

“Laka is the child of Kapo (Pele’s sister,) ‘not in the ordinary sense but rather as a breath or emanation.”’ The two as ‘one in spirit though their names are two.’”

“Laka and Kapo therefore must be thought of as different forms of the reproductive energy, possible Kapo in its passive, Laka in its active form, and their mother Haumea as the great source of female fertility.”  (Beckwith)

Hā‘upu Ridge is also revered as a dividing line between and meeting place where the powerful fire-goddess Pele made passionate love with the demi-god Kamapua‘a.

The Kōloa region south of the ridge was controlled by Pele; its dry and rocky landscape reflects her harsh, impatient and dominant personality.

The lusher Līhu‘e side of the ridge was home to the pig god Kamapua‘a, who is associated with “taro, fertility and the creation of fertile springs necessary to sustain life,” and who is known to excel as a lover.

According to tradition, “Pele and Kamapua‘a are believed to have been involved in a tumultuous love affair with each other in the vicinity of Hā‘upu and the topography of the area is believed to have been shaped by the fury of their love-making.”

“Hā‘upu Ridge is the dividing line between the two areas controlled by Pele and Kamapua‘a and Hawaiian religious practitioners believe these gods continue to dwell there.”

“In times of drought, the fertile and lush domain of Kamapua‘a is said to be inhabited by Pele, whereas in times of heavy rains the dry and arid domain of Pele is said to be inhabited by Kamapua‘a.   It is at these times that their love affairs are believed to continue.” (NPS – OHA)

The image shows the summit of the Hā‘upu Mountains, site of Keolewa Heiau.

© 2023 Hoʻokuleana LLC

 

Filed Under: Hawaiian Traditions, Place Names Tagged With: Laka, Keolewa Heiau, Hawaii, Heiau, Kauai, Kamapuaa, Haupu

June 25, 2023 by Peter T Young Leave a Comment

Bird’s Nest

Robert Wilcox defeated Prince Kuhio’s brother David to become the first Hawaiian Delegate in the US Congress.  Kuhio later joined Wilcox’s Home Rule Party. In July 1902, the Home Rule Party tapped Kuhio to lead a reorganization committee.

Kuhio’s proposals prioritized attracting younger moderates, but Wilcox preferred the status quo.  On July 14, Kuhio and his followers left the Home Rule party and formed the Independent Party, or Hui Kokoa.  Hui Kokoa’s platform read as a rebuke of Home Rulers’ racial politics.

Kuhio later joined the Republican party; ultimately, Republicans swept both the legislature and the delegacy and Kuhio was elected as Hawaii’s delegate to congress. Kuhio’s victory fatally weakened the Home Rule Party. For a few elections, they split votes with Democrats, who eventually absorbed the remaining Home Rulers.

In early years serving in Congress, Kuhio became aware that neither congressional colleagues nor federal bureaucrats knew much about Hawaii. So he dedicated himself to educating American administrators about the islands.  Much of this process happened off the House Floor, and Kuhio reveled in these extracurricular venues.

 Much of his time was spent in committee rooms hosting card games, playing golf, and attending various functions to expand his social circle and influence. Sometime after 1904, Kuhio set up a luxurious getaway for guests, dubbing it the Bird’s Nest. (GPO)

The house, which no longer exists, was built by a famous naturalist, ornithologist Spencer F Baird, who owned a remarkable collection of 3,696 stuffed birds, including many specimens he kept in his home.  (Civil Beat)

Baird was Secretary of the Smithsonian Institution during the 1870s and 80s and he was also the curator of the US National Museum. (Adolf-Cluss) (The bird collection eventually was donated to the Smithsonian’s National Museum of Natural History.) (Civil Beat)

The house was in a block of row houses set back from Massachusetts Avenue on a slight elevation. A service road called Highland Terrace ran in front of the houses, creating the effect of a boulevard with shaded trees separating the residences from the busy street. (Adolf-Cluss)

The large three-story brick townhouse, built during 1878-1880 at 1445 Massachusetts Avenue, featured sandstone lintels, a decorative Mansard roof and stairs which led to an elevated entrance. (Adolf-Cluss)

The property was apparently left vacant after Baird’s death while his daughter prepared a biography of him. It makes sense that “Bird’s Nest” might have been a play on the name Baird, and where some of the preserved bird collection may have lingered in the house at the time Kuhio lived there, but it is hard to know for sure.  (Civil Beat)

Furnished with a bar, poker tables, pool tables, and his African hunting trophies, it became a getaway for officials where Kuhio would hold forth on Hawaii’s beauty, fertility, and strategic position in the Pacific.

When Princess Kahanu made the trip to the capital, the couple hosted dinner parties for Members featuring the guest of honor from the islands. Kuhio even arranged for an exhibit on Hawaii in the Alaska–Yukon–Pacific Exposition of 1909 in Seattle, Washington. (US House)

Kuhio didn’t remain at that house very long. After 1906, city records show him living variously at the luxurious Dewey Hotel and the original Shoreham hotel at 15th Street and H Street NW.

He rented houses at other times, including possibly during long visits from Queen Liliuokalani, who he was helping as she sought restitution from the federal government for the loss of the crown lands. (Civil Beat)

However, starting in May 1907, Kuhio’s preferred method was to host colleagues on extended tours of Hawaii. The territorial legislature even chipped in for the three-week tour of Hawaii that spring.

These excursions became more popular over time. The 1915 entourage included 27 Representatives, 10 Senators, congressional family members, staff, and a gaggle of press.

Hawaiians sailed out to greet the congressional visitors before they reached land, presenting leis and playing Hawaiian music from an accompanying tugboat. The firsthand experience often helped grease the skids for legislative action afterward.

“I have a few things to take up with the prince about the merchant marine and transportation facilities that come within the jurisdiction of my committee,” wrote Representative William Wilson of Illinois after one tour, “and I intend to help rectify those unreasonable sailing conditions when we get together.” (GPO)

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Filed Under: Ali'i / Chiefs / Governance, Prominent People Tagged With: Hawaii, Kuhio, Bird's Nest

June 24, 2023 by Peter T Young Leave a Comment

History Books Could Have Been Different

Manuel paused, said in a confidential voice: “If today I wrote all that I overheard and saw in those years, the complexion of many an incident would be changed in our history books.” (Manuel Reis)

Manuel Gil dos Reis was born in Oporto, Portugal.  When he was a whippersnapper, his father took him to Cape Verde islands, down in the Atlantic, west of Africa.  Father Reis was port-master there.  His father gave Manuel thimblefuls of deep red wine, told him sagas of the sea. 

Transatlantic clippers, stately and wondrous ships of trade, opening new worlds in the Americas, called for provisioning at Cape Verde.  One day young Manuel could not resist the temptation.  He signed on one, made his way to New Bedford, MA and later transferred to an American whaler, the bark Atlantic, as lookout and steerer.

The Atlantic rounded the stormy Horn, beat across the south Pacific to the great whaling grounds near New Zealand.  At the Chatham Islands the Atlantic met another whaler, the Napoleon.  Together the two ships sought the rich harvest from the sea.  It was reckless work but with the reward that the harder you worked the more cash there was at the voyage’s end, when the

One day on these grounds the ships collided.  The Atlantic’s masts and rigging were badly smashed.  The closest refitting port was Honolulu, nearly 4,000 miles away.  He came to the Islands.

Manuel’s practical life at sea has made him resourceful.  He became a coachman and yardman to a Mrs. Hillebrand for $3 a week, yet soon bettered it for another position with the U.S. Minister, General James W. Comly, at $25 a month.

While driving about town he yarned with independent coachmen who, by publicly hiring their vehicles, made as much as $20 a day.  Manuel thought:  Why don’t I do that?

But he kept on with the U.S. minister, religiously saved his dollars, some of the only gold in the thriving town which used mostly silver Mexican dollars, until he had sufficient capital to launch out in his own business.

He bought wagonettes and California bred horses.  His stand was at the corner of Fort and King streets.  He could drive you to Waikiki, via King and Kalakaua, in 12 minutes.  There were no traffic stop signs. 

The drives to Waikiki and up the Nu‘uanu valley to the Pali were about as far as you could go in those years.  In his days off, Manuel often took a ride on horseback with friends. 

Manuel’s business flourished.  He lived on the job.  His stables and home were together on Queen St, opposite the federal building, where today the [Melim Building] stands.  Three drivers worked for him.  They had a hack each.  Pay: 25c of every dollar they took. 

The first telephone service in Honolulu – December 30, 1880 – was a boon for Manuel’s business.  It was much easier for patrons to telephone, have him send a hack any hour of the day or night.  Alexander Graham Bell, the hello business inventor, formed a firm friendship with Manuel.

Personally, Manuel drove King Kalakaua, whose favorite spot on the island was a private boathouse on the harbor front near Pier 5.  There the merry monarch made whoopee with haoles like Claus Spreckels.  One day at poker Spreckels held four aces, Kalakaua four kings.  Kalakaua claimed the pot because he said, “I make five kings – that’s better than 4 aces.”

At the beginning of the hard working, gay eighties, Manuel on his cab seat began to hear murmurings of unrest and discontent.  His passengers hatched plots and counter plots.

But Manuel remained neutral. [However, in a story on Reis Wray Jose notes “Manuel Reis was a royalist. … Manuel Reis often chauffeured such royal notables as Kalakaua, Kapiolani, Liliuokalani and others, as part of his business.” And his hackstand “was often called the ‘Royalist Hackstand’ because of the number of known royalists it served.”]

Up in the lonely, storm tossed lookout of the whaling ship, young Manuel had learned to hold his tongue, to think rather than talk.  It was a good habit, too, while he waited by the hour, for King Kalakaua.

Monarchs and the anti-monarchists used the hacks.  Manuel overheard many a conspiracy, could have won favors if he had passed on the information. 

So when the unrest finally culminated in the revolution of 1887 and the consequent uprisings, Manuel was not surprised.  He drove about his business, unperturbed by the rifle fire or the passions of his hot-headed passengers.

Government disturbances, after all, meant brisk business for Manuel, who was called upon to rush messengers: post haste from side to side with history making dispatches.

Because he had married Eugenia Keoho‘okalani Kahaule, fine daughter of an old Kona family, Manuel knew that inevitably he would be regarded with suspicion by the anti-monarchists.  On the third day of the 1895 uprising, Manuel was driving Miss Helen Wilder (sister of Gerrit P Wilder) out at Waikiki. 

Jim Quinn, “a tricky Irishman” who worked with Manuel, drove post haste to Waikiki, warned Manuel that Marshal Hitchcock sought him, Manuel told Miss Wilder and she was content to be dropped off at the foot of Nuʻuanu Street.

Manuel knew what was coming.  He told his wife to carry on the business, hid 1,000 silver dollars in the bureau drawer for her to use.  Then he went along to the prison house, knew that because he had a Hawaiian wife, drove so many of the monarchy, he would be probed. 

But probed he was not.  Marshal Hitchcock boomed from the office:  “Take him down below.”  And quickly Manuel found himself with 12 other “political prisoners” in the dark, overcrowded cells.  There were nine Britishers, two Greeks, (one of them George Lycurgus), and one Dane. 

For 35 days and nights they were kept in the hot, close cells.  They were never questioned as they expected to be, but they were irritated and scared blue by the threatening, bullying guards.

Two and three times every night the prisoners would be awakened rudely and moved from cell to cell.  There were two men to each cell, six by eight feet.  The only real fresh air and daylight they enjoyed was two hours of exercise in the yard every morning.

The guards delighted in scaring the prisoners.  They polished their bayonets, rattled their rifles, talking loudly about death at dawn.  They stretched new ropes, guffawed about the hangman’s noose.  One of the prisoners became hysterical.

He considered he could save his neck if he told all, which was that Queen Liliuokalani’s supporters had hidden rifles under Washington Place, he claimed.

Manuel contracted a fever in the unsanitary cells.  He was at the point of death, so he was released.  They wanted him to sign a declaration of guilt, that he had conspired against the republic.  But independent Manuel, weak in body but strong in spirit, refused.  He went to Kona’s hospitable coast for a month and recuperated slowly.

Manuel’s funniest story about that attempted insurrection is of a well-known Hawaiian who, panic stricken by the bullets that whirred in the civic square between the palace and the judiciary building, flung himself at the foot of the Kamehameha statue and feigned death for many hours. 

All here is from an interview/article on Manuel Reis published in the Star Bulletin, September 7, 1935.

© 2023 Ho‘okuleana LLC

Filed Under: Prominent People, General, Ali'i / Chiefs / Governance Tagged With: Hawaii, Counter-Revolution, Overthrow, Manuel Reis

June 21, 2023 by Peter T Young Leave a Comment

Puakea Heiau

The nine ahupuaʻa of Kāneʻohe Bay, beginning at the boundary between Koʻolauloa and Koʻolaupoko Districts (west) and moving eastward, are Kualoa, Hakipuʻu, Waikāne, Waiāhole, Kaʻalaea, Waiheʻe, Kahaluʻu, Heʻeia and Kāneʻohe.

The ahupuaʻa of Hakipuʻu (Broken Hill – referring to the jagged ridge top) is located at the northern end of Kāne’ohe Bay, between Kualoa and Waikāne.

“The area is typical of Oʻahu, in contrast to Kauai, Maui, and Hawaiʻi, in combining: (a) bay and reef coast line which make cultivation feasible right to the shore where coconuts thrive; (b) extensive wet-taro plantations with ample water; (c) swampy areas where taro and fish were raised …”

“… (d) sloping piedmont and level shore-side areas well adapted to sweet-potato farming; (e) ample streams whose mouths are ideal seaside spawning pools; (f) fishponds in which systematic fish farming was practiced; (g) upstream terraced stream-side lo‘i; (h) accessible forested slopes and uplands, for woodland supplies and recourse in famine times”.  (Handy; Klieger)

“The bay all round has a very beautiful appearance, the low land and vallies being in a high state of cultivation, and crowned with plantations of taro, sweet potatoes, sugar-cane, etc. interspersed with a great number of coconut trees”.  (Portlock, 1786)

Fishponds, loko i‘a, were things that beautified the land, and a land with many fishponds was called a ‘fat’ land (‘āina momona.) They date from ancient times.  (Kamakau)

Handy described the taro flats at Hakipuʻu, originally more than one-half mile south from Moliʻi Fishpond, where all the level land along Hakipuʻu Stream was once in terraces.

“An acre of kalo (taro) land would furnish food for from twenty to thirty persons, if properly taken care of. It will produce crops for a great many years in succession without lying fallow any time.”  (Wyllie, 1848)

Later, in Hakipuʻu, “fields were fenced and plowed for the cane , small flumes were put up, and Chinese coolies imported for laborers”; by 1867, however, it became evident that the land was poor for sugarcane and it was abandoned.

The land was later used for rice cultivation (1860s,) then pineapple.  However, by 1923, it was evident that pineapple cultivation on the Windward area could not keep up with that in other O‘ahu areas.

Crops on the Windward side were not yielding tonnages as compared with the Leeward side, fields were smaller, with wilt more prevalent, and growing costs considerably higher. Plantings were therefore reduced.  (Libby; Devaney)

Much of the land was converted to pasture for cattle ranching.  Some of the Hakipuʻu land remains part of the Kualoa Ranch.

Here, was Puakea heiau, (white blossom), just above the road at the foot of a ridge, Hakipuu.

It was a large three-terraced structure. “Almost all of the stones have been removed for road building…. Thrum says that the heiau was ʻan ancient place of refuge to which is coupled the name of Kaopulupulu as supervising priest.ʻ” (Hawaiian Place Names)

“Kamakau calls the site Pu‘ukea rather than Puakea, which infers a relationship to Kea, and pu‘u means hill but can also refer to a religious site like a pu‘u honua, place of refuge.”

“As pointed out, Kea may refer to both Lono and Nu‘akea (because of their bilateral genealogy), or more generally to the family name that occupied the northern Society Islands. This brother-sister, husband/wife pair of dieties relates to storm

production, and the name is appropriately attached to this site.“

“Puakea sits within the convective center of the island where morning rainbows are frequent and midday cloudbursts, sometimes accompanied by thunder and a strike of lightning, occur on the hottest days. Being to windward, it also catches the tradewind showers coming off the sea.”

“Johnson describes the Kaha‘i/Hema passage in the Kumulipo as alluding to the travelling path of the sun annually across its ecliptic, an association that becomes evident from Puakea heiau in Hakipu‘u on O‘ahu.”

“Kamakau states that the gods made Kāne‘ohe into an image of all the known lands of the earth. Manu states that O‘ahu is ‘the center of the archipelago of Hawai‘i, … the place referred to in the second of the famous prophecies of the priest, Kaopulupulu”. (Masterson)

“From Puakea, the heiau at Hakipu‘u, we can see these landmarks come together in a pattern that might represent a roadmap to the mother’s land, one that follows the passage of the sun.”

“At Summer solstice (around June 21), the sun rises where Kualoa ridgeline meets the sea, north of Mokoli‘i, then climbs over Kānehoalani, setting in the gap between Palikū and Pu‘uohulehule. The sun never touches the long ridgeback of Kualoa, arching over both Hapu‘u o Haloa and Palikū, thus it might be seen as the ‘floating land of Kane.’” (Masterson)

“Here’s the ka-lā-hiki, if you will, the pathway [of the sun] leading in. I’ve never watched the sun at the solstice and the equinoxes from this place, but I would like to because I’m sure it’s quite significant, and we could probably see the structure of the heiau as marking where the sun rises and sets, like the research on Puakea up there.”

“What’s the declination of the star that rises at that latitude? It’s twenty three and a half degrees south of east. That’s none other than Sirius, the dog star, which was once called ‘A‘ā – the great white bird of Kāne.”

“So here is this mythology that sitting at Puakea heiau: I could look and see the chant physically embodied in the landscape, leading me to a place that’s east but south towards Tahiti.”

“Polynesian Voyaging Society, that Nainoa Thomson, the navigator, said ‘You have to go east to go south to Tahiti.’ Turns out Taputapuatea is in a straight direct line south, you go straight south and you will find the sister heaiu of this one here in Ko‘olau, of Puakea. You will find Taputapuatea. Down there is Ra‘iātea, Hawaiki.”  (Pacific Worlds)

“So here was the lay-line to that place. But in order to voyage there, you don’t want to go straight south because then you’re going to have to beat against the Tokelau—the Ko‘olau winds.”

“So you have to go east so you can do what Carlos Andrade said: sail downwind into your place. But you have to be careful, you don’t want to get stuck in the bay once you get there.”

“I know that they were voyaging upwind to find islands, but now they found the new location, beating upwind to the island no good, so you sail and come down.”

“(T)he great-circle route, the voyaging pathway is exactly that. So we start to understand that concept of Kāne‘ohe and Ko‘olau Bay being a map of all the known lands of the Earth.”  (Pacific Worlds)

© 2023 Ho‘okuleana LLC

Filed Under: Hawaiian Traditions, Place Names Tagged With: Hawaii, Oahu, Hakipuu, Puakea Heiau

June 20, 2023 by Peter T Young Leave a Comment

Theosophy

The Celtic Revival emerged in late nineteenth-century Scotland and Ireland from a desire for a distinct national identity and a rise in academic interest in history and folklore.

As artists and writers were exploring themes of Celtic mythology and mysticism, a spiritual sect called the Theosophical Society was also quickly gathering steam. Among the many people attracted to the tenets of Theosophy were Celtic Revivalists. (Willamette)

The various forms of theosophical speculation have certain common characteristics. The first is an emphasis on mystical experience. Theosophical writers hold that there is a deeper spiritual reality and that direct contact with that reality can be established through intuition, meditation, revelation or some other state transcending normal human consciousness.

In addition, most theosophical speculation reveals a fascination with supernatural or other extraordinary occurrences and with the achievement of higher psychic and spiritual powers. Theosphists maintain that knowledge of the divine wisdom gives access to the mysteries of nature and humankind’s inner essence. (Britannica)

Madame Helena Petrovna Blavatsky, a Russian woman of noble birth, and Henry Steel Olcott, an American lawyer and newspaperman, founded the modern Theosophical movement in New York City in 1875.

“As a system of thought, however, Theosophy (derived from the Greek theos and sophia, meaning ‘divine wisdom’) has roots in the thought of Greek philosophers such as Pythagoras and Plato and early Indian philosophy dating from the Vedas and Upanishads.” (Karpiel)

When Theosophy emerged in New York as an innovative transnational religious movement represented by the Theosophical Society it was not based on any particular religious tradition, but on the idea of an ancient universal wisdom religion that had been largely buried for centuries and was to be revived and spread under the guidance of the theosophists and their mysterious masters.

From its US American beginnings and even more so after the shift of its headquarters to Adyar, Theosophy was no more “at home” in Europe than in other parts of the world. Like elsewhere, special efforts, e. g. translation work, the reinterpretation of native traditions and the reshaping of Theosophy according to diverse local contexts were necessary to gain a foothold there. (Baier)

The basic goals of the Theosophical Society are enunciated in the so-called Three Objects: ‘to form a nucleus of the universal brotherhood of humanity, without distinction of race, creed, sex, caste, or color; to encourage the study of comparative religion, philosophy, and science; and to investigate unexplained laws of Nature and the powers latent in human beings.’ (Britannica)

By the late 1890s, the Theosophical Society had more than six hundred branches worldwide, primarily on the Indian subcontinent and in Europe and the United States, with membership ranging from dozens to a few hundred in each chapter.

Not a mass movement, the society instead acted as a catalyst in the revival of Buddhism in Asia and a primary vehicle for the introduction of Asian religious ideas to the West.

Theosophy was often perceived by critics as identical to Buddhism after Blavatsky and Olcott relocated the Society to India in 1880 and took up a pro-Buddhist and anticolonial position. (Karpiel)

Theosophy made it to the Islands; Mary Foster organized the first Hawaiian Theosophical study group, the ‘Aloha Branch,’ in February 1894, along with Auguste Marques.  Subsequently they established several other study groups: the Hawai‘i and Lotus branches.  (Karpiel)

Mary (Robinson) Foster was the oldest child of James Robinson, an early English immigrant who founded Honolulu’s first shipbuilding concern, and Rebecca Prever, the half-Hawaiian descendent of a line of Maui chiefs.

In 1860 Mary Robinson married Thomas Foster, a young shipyard owner from Nova Scotia who founded the Interisland Steam Navigation Company, one of two main interisland shipping concerns during the last two decades of the nineteenth and the early twentieth centuries.

Foster inherited considerable property from both her father, who died in 1876, and her husband and became responsible for managing a wide range of business interests and large tracts of land in rural O‘ahu (including Kahana valley) and in Honolulu.

Auguste Marques was a doctor of science, philanthropist, scientist, musician, teacher, diplomat, and capitalist.  In 1890-1891, he served in the last year of the King’s legislature. He was the Russian consul from 1908 to 1917, the Panamanian consul in 1909, French consul from 1910 to 1929, and of Belgium in 1914. He continued to be Russian consul long after the revolution.

Marques hosted weekly Theosophical classes at his house on Wilder Avenue with membership fluctuating between seven and twenty-five in the first decade of the group’s existence.

Despite the sparse number of members, Foster and Marques brought a succession of visiting lecturers and prominent personalities to Honolulu during the same period, drawing large crowds and press attention.

Marques also penned a series of articles for The Theosophist, the journal of the Theosophical Society published in Adyar, India.  Expounding on Hawaiian mythology and symbolism, he documented chants and prayers that connected families and communities with the land, sea, and ancestral gods.

Foster shared this intense interest in Hawaiian culture, fusing it in later years with Theosophical and Buddhist beliefs. It was perhaps at this juncture that the independently wealthy Marques and Foster met and became friends and allies.

Marie de Souza Canavarro, the wife of the Portuguese consul, was another early Theosophist in Honolulu, finding kindred spirits within the group following her disillusionment with Roman Catholicism.

Canavarro, who came to Hawai’i from California, engaged in a lifelong quest for spiritual truth through esoteric traditions, gaining minor celebrity a few years later for her promotion of Buddhism nationwide through lectures and books. (Karpiel)

The Theosophical Society website notes Hawaii Island Study Center in Pahoa, Puna as one of their “lodges, study center and camps.”

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Filed Under: General, Prominent People Tagged With: Hawaii, Mary Foster, Auguste Marques, Theosophy

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