Images of Old Hawaiʻi

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Moku‘ula

Moku‘ula is the site of the private residential complex of King Kamehameha III from 1837 to 1845, when Lāhainā was the capital of the kingdom of the Hawaiian Islands.

The site is a traditional home for Maui royalty, noted as being the site of King Pi‘ilani’s residence in the sixteenth century.

Almost the entire site, which consisted of fishponds, fresh water springs, islands, causeways, retaining walls, beach berms, residential and mortuary buildings, was buried under a couple feet of coral and soil fill in 1914.

Under a County Park for over a century, the site is in the process of being uncovered and eventually restored by the Friends of Moku‘ula and others.

Although most widely associated with the period of Kamehameha III, the site appears to be a place of traditional Native Hawaiian cultural significance. The islet of Moku‘ula, located in the fishpond of Mokuhinia, was a sacred place protected by royal kapu (taboo).

According to Kamakau, it was considered a grotto of a royal protector deity named Kihawahine or Mokuhinia, who traditionally swam through the surrounding fishpond of Mokuhinia in the form of a giant lizard (mo‘o.)

The goddess was a deified princess, daughter of Maui king Pi‘ilani of the sixteenth century, whose family resided at the site.

Kamehameha I, upon his conquest of Maui in the late eighteenth century, adopted this deity. His sons and successors, Kamehameha II and III, were of the indigenous Maui royal family through their mother, Keōpūolani.

The lizard goddess Kihawahine ranked in no small part as the guardian of the succeeding Kamehameha dynasty that was in the process of unifying the archipelago.

A continuing association of religious function, as a shrine to Kihawahine, continued at this site from the days of Pi‘ilani to the establishment of the royal residence by Kamehameha III.

Archaeological and historical investigations demonstrate that the surrounding Loko Mokuhinia pond was the site of indigenous Hawaiian aquaculture and pondfield (taro lo‘i) agriculture.

The royal complex established by King Kamehameha III in the early nineteenth century consisted of a large (over 120-feet by about 40-feet,) two-story western style coral block ‘palace,’ “Hale Piula,” on the beachfront of the site (intact from 1840 to 1858).

Due to lack of funds, however, it was never entirely completed and only rarely used, and then only for state receptions or meetings of the legislature.

Located immediately to the east of this coral block building was the large fishpond Mokuhinia containing a one-acre island linked by a short causeway from Hale Piula.

On this sacred island of Moku’ula was a cluster of traditional grass houses (hale pili) that were used as a secluded, private residence for the king and his household from 1837 to 1845.

The island of Moku’ula was surrounded by a stone retaining wall, and the causeway to Hale Piula was guarded by a gate with sentries during this particular historic period.

The king’s beloved sister, Princess Nāhi‘ena‘ena, was buried at Moku‘ula in early 1837. Grief-stricken, the king decided to live next to his sister’s tomb for the next eight years.

Archaeological subsurface excavations have ascertained that portions, if not most, of the encompassing retaining wall of Moku’ula is still intact beneath about 3-feet of soil and coral fill.

Other important features discovered include a preserved wooden pier that extended from the eastern shore of the island into Mokuhinia pond, postholes that might date from the period of Kamehameha Ill’s residence, and cut-and-dressed basalt blocks from near the tomb area.

The focal point of the complex, however, was a large stone building used as a combination residence and mausoleum. It was built on Moku‘ula in 1837 to house the remains of the king’s sacred mother, sister, his children and other close members of the royal family.

Bernice Pauahi Bishop, last legal descendent of the Kamehameha dynasty, had the royal remains moved from Moku‘ula to the churchyard at adjacent Waine‘e Church (Wai‘oli Church) ca. 1884.

The Friends of Moku‘ula are in the process of restoring Moku‘ula, with the goal of eventually including a Native Hawaiian cultural center. It is becoming a reality.

This project has got to be one of the most exciting restoration efforts in a very long time, and a very long time to come. Beneath a County Park in Lāhainā is one of Hawai‘i’s most historical and sacred treasures.

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Māʻilikūkahi

Traditions on the island of O‘ahu provide the names of a dynasty of ruling chiefs beginning with Māʻilikūkahi, honored as the first great king of O‘ahu.

Māʻilikūkahi holds a prominent place in O‘ahu legends for his wise, firm, judicious government.

He was born ali‘i kapu at the birthing stones of Kūkaniloko; Kūkaniloko was one of two places in Hawai‘i specifically designated for the birth of high ranking children; the other site was Holoholokū at Wailua on Kauai.

Māʻilikūkahi, who ruled in the 1400-1500s (at about the same time Christopher Columbus ‘discovered’ America,) was raised partly in Waialua and is said to have maintained a kulanakauhale (village) there.

There is said to have been a mythical heiau (temple) called Kapukapuākea built by the menehune. Māʻilikūkahi was taken to Kapukapuākea (heiau) at Pa‘la‘akai in Waialua to be consecrated and installed as aliʻi there.

Kapukapuākea was to the Oʻahu aliʻi what Westminster Abbey is to the kings of England, the site of ritual acknowledgement of their divine right to rule (Kirch)

Soon after becoming aliʻi, Māʻilikūkahi moved to Waikīkī. The stories tell us that he was probably one of the first chiefs to live there. Up until this time the chiefs had typically lived at Waialua and ‘Ewa.

From that point on, with few exceptions, Waikīkī remained the seat of Oʻahu aliʻi, until Kamehameha I moved the seat to Honolulu.

Māʻilikūkahi was a religious chief, built several heiau, held the priests in honor and stopped human sacrifices. The island of Oʻahu is said to have become very populous during his reign, and thrift and prosperity abounded.

Land was considered the property of the aliʻi which he held in trust for the gods. The title of aliʻi ensured rights and responsibilities pertaining to the land, but did not confer absolute ownership.

The aliʻi kept the parcels he wanted, his higher chiefs received large parcels from him and, in turn, distributed smaller parcels to lesser chiefs. The makaʻāinana (commoners) worked the individual plots of land (kuleana.)

Māʻilikūkahi is noted for clearly marking and reorganizing land division palena (boundaries) on O‘ahu. Defined palena brought greater productivity to the lands; lessened conflict and was a means of settling disputes of future aliʻi who would be in control of the bounded lands; protected the commoners from the chiefs; and brought (for the most part) peace and prosperity.

Fornander writes, “He caused the island to be thoroughly surveyed, and boundaries between differing divisions and lands be definitely and permanently marked out, thus obviating future disputes between neighboring chiefs and landholders.”

Kamakau tells a similar story, “When the kingdom passed to Māʻilikūkahi, the land divisions were in a state of confusion; the ahupuaʻa, the ku, the ʻili ʻaina, the moʻo ʻaina, the pauku ʻaina, and the kihapai were not clearly defined.”

“Therefore, Māʻilikūkahi ordered the chiefs, aliʻi, the lesser chiefs, kaukau aliʻi, the warrior chiefs, puʻali aliʻi, and the overseers (luna) to divide all of Oʻahu into moku, ahupuaʻa, ʻili kupono, ʻili ʻaina, and moʻo ʻaina.”

What is commonly referred to as the “ahupuaʻa system” is a result of the firm establishment of palena (boundaries.) This system of land divisions and boundaries enabled a konohiki (land/resource manager) to know the limits and productivity of the resources that they managed – and increase its productivity.

Māʻilikūkahi is also known for a benevolent reign that was followed by generations of peace. He prohibited the chiefs from plundering the maka‘āinana, with punishment of death. His reign “ushered in an era of benign rule lasting for several generations.”

Māʻilikūkahi’s peaceful reign was interrupted by an invasion by chiefs from Waipi‘o. It was not considered as a war between the two islands, but rather as a raid by some restless and turbulent chiefs from the Islands of Hawaiʻi.

The invading force landed at first at Waikīkī, but, for reasons not stated in the legend, altered their mind and proceeded up the Ewa lagoon and marched inland.

At Waikakalaua (Wahiawa or Waipahu) they met Māʻilikūkahi with his forces, and a battle ensued. The fight continued from there to the Kīpapa gulch. The invaders were thoroughly defeated, and the gulch is said to have been literally paved with the corpses of the slain, and received its name, “Kīpapa,” (placed prone.)

Māʻilikūkahi’s wife was Kanepukaa. They had two sons, Kalonanui and Kalona-iki, the latter succeeding his father as Aliʻi Aimoku of Oʻahu.

In the past, MAʻO Organic Farms created and facilitated ‘Āina Ho‘ōla o Māʻilikūkahi, the annual statewide Hands Turned to the Soil conference. The word ho‘ōla means to restore/give life.

The conference’s name therefore reflects an understanding that our ‘āina must itself be healthy in order to feed us and that ‘aina, kanaka and kaiaulu (land, people and community) work in concert to provide and maintain sustenance for all living things.

In 2018, the University of Hawai‘i – West Oahu Sustainable Community Food Systems Program, the Sustainable Agriculture Education Association, the University of Hawai‘i System Office of Sustainability and key community partners hosted the 2018 Sustainable Agriculture Education Association Conference and the Hoʻōla ʻĀina O Māʻilikūkahi Youth Food Sovereignty Congress.

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by Peter T Young Leave a Comment

View of Hawaiians in 1828

“Almost all travelers have been pleased to endow with surpassing beauty the women of the different archipelagos of the South Seas. I cannot speak of those in the Marquesas or Society Islands, but if one may judge by the Sandwich Islanders, on whom they have heaped the same praises, I am obliged to say that they are far from living up to this portrait.”

“But I must agree that they possess a natural grace that, without matching the fine and regular features of a white and delicate skin has nevertheless an almost irresistible attraction. Their movements are smooth and supple, their postures enchanting and easy, and their glances, more than anything, are indescribably alluring.”

“The freedom they enjoy means that they are strangers to anxiety or constraint, and this state of tranquility is reflected in all their bodily manners.”

“If they suffer storms of the heart these must be of a passing nature because there is no need for these to persist. Their ways appear to be based on inconstancy; they need never suffer the boredom of an ill-matched union.”

“Amused by the veriest trifles, they wear only smiles on their lips, and their mouths never open to say no. It is surprising that that the stranger, finding such an easy welcome among them, lets himself pain =t them with flattering praise if only to enlarge on and embellish his own conquests.”

“When, several days after our arrival, the young king wished to visit the Heros, we prepared a small collation, and he came on board with the regent and a numerous suite.”

“Kauikeaouli drank with pleasure our best liquors and ate our cakes with eagerness. We noticed that he did not touch the poi that he always has brought along wherever he goes; he preferred our good bread.”

“When he got into his boat to return we saluted him with thirteen guns, a courtesy that he found quite flattering. On the quay his bodyguard awaited: a score of fine young men fitted out simply but uniformly in blue pantaloons, short blue jackets, round hats, guns, bayonets, and ammunition pouches.”

“The king’s house is located in the same compound as that of the regent and is of the same style and size. It has a very high roof supported by low sidings that incline to the inside.”

“This shape imparts to these dwellings of wood and straw more strength than if the sustaining walls were perpendicular. The king has another house built according to the rules of our architecture but he never lives in it, preferring this one of thatch.”

“In fact, this sort of dwelling is better suited to their mode of life. They love to stretch out on mats, letting themselves drop wherever the fancy strikes them, and there they spend the greatest part of the day lying together helter-skelter on their rush carpets. This could not be done in lodgings furnished like ours, where they would need a sofa for each person.”

“The young king sleeps in his thatched great house only in bad weather; when the night is fine he stays in a small hut that has to be entered on hands and knees and that is barely large enough for four people sitting or stretched out.”

“Those of his young court follow his example; each constructs a small hut close to his, all of them together forming a sort of camp around the principal house, which hardly serve for more than to store the furniture.”

“The king and the regent are not the only principal authorities in the archipelago. A wife of the famous Kamehameha I, Queen Kaahumanu, exercises much power in fact if not legally.”

“She has her private court and her own coterie of followers. She lives in the city during the winter but passes the summer in a pretty valley a league to the east of Honolulu.”

“Along with the English consul I went one day to see her at her residence, which consisted of two main houses and a number
of huts.”

“We found her seated on a mat and leaning back on cushions covered in silk. Although she was not much interested in us, she received us in a dignified way. A woman of forty-two, she appeared to have once had much embonpoint, but bad health, caused by her well-known excesses, had brought on premature old age, which left her little hope of a long life.”

“Thus the adherents of the young king were being patient while awaiting the death of Kaahumanu, which they expected soon and believed would deliver him from a feminine yoke.”

French sea captain Auguste Dehaut-Cilly made round-the world travels between 1826 and 1829; all of the above is from his account of the Islands following his trip from California to Hawai‘i, in 1828.

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  • Alphonse_Pellion,_Sandwich Islands-Houses of Kalanimoku, Prime Minister of the King_(c._1819)
  • Alphonse_Pellion,_Îles_Sandwich;_Maisons_de_Kraïmokou,_Premier_Ministre_du_Roi;_Fabrication_des_Étoffes_(c._1819,_detail)

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Po‘ahā

Those who belong to the po‘ahā are brought, in some degree, under the watch and care of the church, and, so far as they are conscientious, they are bound to correct principles and practices. (Missionary Herald)

Po‘ahā – Thursday – a reference to the Bible study meetings, held on Thursdays, that prepared one for baptism and membership in the church congregation.

“The numbers of the natives, both men and women, who desired admission to the church, multiplied, and some were formed into classes which met weekly, on Thursday, for prayer, inquiry, and instruction, and from which candidates were, from time to time, selected, propounded, and received to fellowship.” (Bingham)

The Adobe Schoolhouse was constructed during the period 1833-1835, of air-dried adobe bricks and lumber, as it became available, to replace the earlier straw school and meeting house.

The “most beautiful room in Honolulu,” as architects have called it, was used for a school, for the annual spring General Meeting of the Mission, as a social hall, and, in 1855, as the scene of a wedding between two mission “cousins.”

In 1852, it saw the establishment of the Hawaiian Mission Children’s Society, often known as the Cousins Society, a group of missionary descendants whose parents had long called each other “brother” and “sister.”

For a while during the 1870s, the building was rented to the Government for use as a public school, at which time a partition was put in.

Later, it housed the Thursday daytime meetings of Kawaiaha’o Church and became known as Hale Poaha, the Thursday House of Kawaiaha‘o. (NPS)

“The congregation is large on the Sabbath. In the morning, our spacious house is filled, and becoming seriousness pervades the congregation.”

“Other meetings are well attended. Multitudes are pressing into the poaha, i.e. the Thursday meeting for religious inquiry.”

None are admitted to this meeting, except persons who are found, on examination by ourselves, to have a general understanding of the essential doctrines of the gospel, and a belief of them, and who declare their intention to renounce all known sin, and obey every known duty.”

“Such evidences of a renovated heart are not required, as would be insisted on in order to a participation of the Lord’s Supper.” (Chamberlain, 1830; Missionary Herald)

“Since the middle of March, I have myself examined 324 persons; and of this number, I should hope, that as many as one in ten are pious.”

“The whole number which, on this island, have been admitted to this meeting, cannot, I think, be less than 1,000. And I trust there may be found among them, at least, 100 persons, who might with great propriety be received into the church.”

“The native members of the church have recently held a meeting, at their own instance, for the purpose of comparing their views with respect to the moral and religious character of those persons within their knowledge, who have expressed a desire to join the church …”

“… and upwards of 100 names were written down of persons, whom they do not hesitate to recommend to our notice, as suitable candidates for baptism and church-fellowship.”

“Those who belong to the poaha are brought, in some degree, under the watch and care of the church, and, so far as they are conscientious, they are bound to correct principles and practices.” (Chamberlain, 18830; Missionary Herald)

On June 5, 1825, ten Hawaiians made “a full declaration of their desire to be numbered among the disciples of Christ.” These were Kalanimōku, Ka‘ahumanu, Kapule, Kapi‘olani, Keali‘iahonui, Kalakua, Namahana (or Opi‘ia,) Kaiu, La‘anui and Richard Kala‘aia‘ulu (who had arrived from the Cornwall School in 1823.)

A probation period of six months was set for these candidates. (Damon)

By the time a newly constructed thatched Kawaiaha‘o church was nearly finished, “Sabbath Decr. 4th. This has been a day of uncommon interest; and the transactions of it form an era in the Sandwich Island Church.”

“Eight persons who have for more than six months stood as candidates for admission and who have given as satisfactory evidence of personal piety as the nature of their circumstances will admit, came forward & united themselves to our number …”

“… and entered into a solemn covenant to walk in all the ordinances of the Gospel; and subscribed with their own hands unto the Lord, binding themselves by the most solemn engagements to be his forever.”

“Seven of the candidates received baptism – Karaimoku having been baptized a number of years ago by a French Chaplain, only brought forward his little son, which it was a pleasing sight to witness in the arms of his father to be presented for Christian baptism – He received the name of Joseph Leleohoku.”

“Ka‘ahumanu was baptised by the Christian name of Elizabeth. – Opi‘ia by that of Lydia; Tapule Deborah; Keri‘iahonui – Aaron; La‘ahui – Gideon; Kaiu – Simeon. Kara‘aiaulu – Richard.” (Levi Chamberlain Journal)

The Kawaiaha’o Church register lists the names of those who, beginning on December 4, 1825, took their vows, and were baptized. Their signatures are on the church charter.

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  • Hiram Bingham Baptismal Book-Noting Dec 4, 1825
  • Hiram Bingham Baptismal Book-Noting Dec 4, 1825
  • Hiram Bingham Baptismal Book-Noting Dec 4, 1825
  • Hiram Bingham Baptismal Book-Noting Dec 4, 1825

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ʻIolani School

In 1862, following a plea from King Kamehameha IV and Queen Emma to the Church of England, the first Anglican (Episcopalian) bishop and priests arrived to establish the Diocese of Honolulu.

In addition to Kamehameha IV and Queen Emma initiating the Cathedral of St. Andrew, they also founded two schools; ʻIolani School, which began as St. Alban’s School for boys. Later, St. Andrew’s Priory for girls was founded. ʻIolani is now coeducational, while the Priory remains a school for girls.

By 1863, Father William R. Scott had secured property and begun Luaʻehu School in Lāhainā, Maui (on the site where King Kamehameha III School now stands.) This was the beginning of the present ʻIolani School. When Father Scott returned to England, Father George Mason came to relieve him.

In 1870, when Bishop Staley left Honolulu, Father Mason was called back to the capital city. It was at this time that the school was transferred to Honolulu. In the same year, Queen Emma bestowed on the school the name “ʻIolani,” or Heavenly Hawk.

In Honolulu, it started at the Cathedral Church of Saint Andrew; but as the pupils increased in numbers, it was found necessary to remove to more spacious and better adapted premises a mile out of Honolulu.

In September 1927, ‘Iolani School opened on a five-acre Nu‘uanu campus where 278 boys, including 32 boarders, were enrolled.

The athletic field bordered Nu‘uanu Stream and, while 400 feet long, was still not wide enough for official football games. Some of the buildings were Staley Hall, Iaukea Hall and Willis Hall.

But, foreseeing that ‘Iolani would eventually outgrow this location, the school purchased a parcel on the Ala Wai Canal, in 1938. World War II intervened before construction could begin on the new campus.

On November 12, 1946, ‘Iolani began classes for the first through sixth grades at the Ala Wai campus in buildings erected by the Army. Seventh through twelfth grade classes continued at the Nu’uanu campus.

Then, in 1953, ‘Iolani had completely relocated to the 25-acre Ala Wai site.

In 1979, after 115 years as a boys school, ‘Iolani went co-educational, when 87 pioneering girls enrolled in the school.

Over the decades, buildings were added, enrollment enlarged and ‘Iolani School has grown to be one of Hawai‘i’s leading educational institutions.

Overall class size varies depending on grade. There are approximately 70 students per grade in kindergarten through 5th grade and 120 students in 6th grade. Overall, there are 540 students in the Lower School.

Kindergarten classes have a pupil-teacher ratio of 12:1. Grades 4 – 6 are departmentalized and students report to different teachers for their classes. Lower School students also receive specialized instruction from PE, dance, music, art, computer, science and religion teachers.

The goal for the Upper School is 1,315 students, with 180 students in 7th grade, 195 in 8th, 240 in 9th and 230 – 235 in 10th – 12th. The average class size is 17; the student-teacher ratio throughout the school is 8:1.

The Lower School is situated at the Diamond Head end of the 25-acre campus and encompasses the primary (K-3) and elementary (4-6) grades. The Upper School includes grades 7 – 12 and is located on the Ewa side of campus.

All students share the use of the pool, gyms and fields. The lower and upper schools have separate library, dance and computer facilities.

‘Iolani retains its Episcopal tradition; all students are required to attend weekly Chapel services. Students also attend religion classes to gain insight into other faiths and cultures.

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