Hawaii | Page 366 | Images of Old Hawaiʻi

March 23, 2018 by Peter T Young Leave a Comment

Stone House

In 1840, a land dispute between Mr. Richard Charlton, the first British ambassador to Hawaiʻi, and the Kingdom of Hawaiʻi would spark the infamous “Paulet episode” which led to the forced cession of the Hawaiian Islands to Britain in 1843. (KSBE)

“The restoration of the Hawaiian Monarchy in July 1843 – ending the five-months-long illegal seizure and occupation by the Englishman, Lord George Paulet – created the chief, and indeed the only, notable site in Kulaokahu‘a.”

“The exact locale – the future Thomas Square – leaped into history with, literally, a bang. On the morning of July 31, two pavilions decorated with greens and a flagstaff stood on the plain east of town.”

“On the street line to the west, tents from warships in port punctuated their arid surroundings. A thick mat of rushes paved the line of march. Thousands waited for the ceremonies of the day.”

“At 9:30, Rear Admiral Richard Thomas of the British navy called on the King to sign official documents. A half hour later, several companies of English sailors and marines were drawn up on a line facing the sea, with an artillery corps on their right.”

“Admiral Thomas and his staff arrived in the King’s state carriage, while the Monarch himself came on horseback, accompanied by the household troops. The artillery honored His Majesty with a 21-gun salute.”

“At a given signal, the British flag officer bowed his colors; the British flag was then lowered and the Hawaiian flag raised amid salvos, first from Thomas’s HMS Carysfort, then from English and American warships, merchantmen and whalers, and finally from the Honolulu fort and the Punchbowl battery.”

“A great cheer arose as the wind caught the folds of the Hawaiian flag. Admiral Thomas read a long declaration, after which marines, sailors, and artillery passed in a review witnessed by Commodore Lawrence Kearney and officers of the USS Constellation.”

“Hawaii’s sovereignty had been restored.” (Greer)

“‘Her Majesty’s Government,’ we learn in a letter from the Earl of Aberdeen, ‘viewed with the highest approbation, the whole of his proceedings at the Sandwich Islands, as marked by a great propriety and an admirable judgment throughout …’”

“‘… and as calculated to raise the character of British authorities for justice, moderation, and courtesy of demeanor, in the estimation of the natives of those remote countries, and of the world.’” (Polynesian, August 3, 1850)

“Richard (Darton) Thomas was born at Saltash, county of Cornwall. … This officer entered the navy the 26th of May, 1790, on board the Cumberland 74, Captain John M. Brule, and sailed in the course of the same year with a squadron under Rear Admiral Cornish, for the West Indies”. (Polynesian, August 3, 1850)

“The King too, Kamehameha III, moved by gratitude, intimated a wish that the Rear Admiral would sit for his portrait in full uniform, that His Majesty ‘might have and preserve in his palace the likeness of a British officer who …’”

“‘… in restoring to him his kingdom, dared to act on his own sense of right, counting upon the approval of his magnanimous, Queen, in which he was not disappointed.’” (Polynesian, August 3, 1850)

“No nobler men ever touched those Islands, than some of the officers of the American and English navies.” (Richard Armstrong) Admiral Thomas died in Stonehouse, Devon on August 21, 1857.

“Our home ‘Stone House’ was named after the English residence of Admiral Thomas, of the British Navy, who restored the national flag which his subordinate, Lord George Paulet, had, in his absence, hauled down, taking possession of the Islands in the name of the Queen.”

“Lord George was compelled by the Admiral to restore the flag and salute it with his own guns. The day was thereafter kept as a national holiday, and the name of Admiral Thomas is held in grateful remembrance.” (Richard Armstrong)

Later, in 1881, the Sacred Hearts Father’s College of Ahuimanu moved from the windward side into the former Rev. Richard Armstrong’s home, “Stonehouse” on 91 Beretania Street adjoining Washington Place.

At that time, the name ‘College of St. Louis’ was given to the institution in honor of Bishop Louis Maigret’s patron Saint, Louis IX.

Then, on September 19, 1883, the Punahou Preparatory School was opened for the full term at Stone House “Three of the trustees were present at the opening exercises, together with many parents of the pupils, of whom there were 85 present, with a prospect of a larger attendance …”

“It is the design of the trustees to have no pupils at Punahou proper, except such as are qualified to proceed with the regular academic course.” (The Friend, October 4, 1883)

By the 1898-1899 school year, there were 247 students in grades 1-8 in the Punahou Preparatory School. Later, in 1902, the Preparatory School was moved to what is now known as the Punahou campus, where it occupied Charles R Bishop Hall.

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Armstrong-Stonehouse

March 22, 2018 by Peter T Young Leave a Comment

First Foreigners Who Stayed

Following ‘contact,’ trade between the northwest coast of America and China began in 1785 or in the spring of 1786. Ships began to call at the islands for fresh supplies and water. In some cases they came to spend the winter where the climate was not as severe as on the northwest coast of America.

Members of the crews of these early visitors were left at the islands either as agents for their ships or their owners, with instructions to learn the language and to collect cargoes of sandalwood, supplies, etc., or as deserters.

Simon Metcalfe (sometimes spelled Metcalf) (1735-1794) was an American fur trader. Reportedly, Simon Metcalfe was the first American captain to take sea otters on the Northwest Coast and the first American to trade those skins in China.

In 1789, Simon Metcalf (captaining the Eleanora) and his son Thomas Metcalf (also a trader, captaining the Fair American); their plan was to meet and spend winter in the Hawaiian Islands.

The Eleanora arrived at the Big Island; Captain Simon Metcalf sent his boatswain, John Young, ashore to see the country. That evening, as Young attempted to return to his ship, Kamehameha’s forces detained him (Kamehameha had placed a kapu on anyone going on the ship.)

Young was captured and Metcalf, unaware, was puzzled why Young did not return. Metcalf waited two days for Young to return; finally, sensing danger or becoming frustrated, Metcalf departed and set sail for China (abandoning Young,) not knowing that his son had been killed not far away.

On March 22, 1790 wrote a letter to four foreigners, residents on the Islands, SI Thomas, I Ridler, Js Mackey and John Young (an apparently different John Young than his boatswain). These may have been the first foreigners who stayed (at least for a while) in the Islands. Simon Metcalf wrote a letter to them:

“Sirs, As my Boatswain landed by your invitation, if he is not returned to the Vessel, consequences of an unpleasant nature may follow (to distress a Vessel in these Seas is an affair of no small magnitude.”

“If your Word be the Law of Owhyhee as you have repeatedly told me, there can be no difficulty in doing me justice in this Business, otherwise I am possessed of sufficient powers to take ample revenge which it is your duty to make the head Chief acquainted with.”

SI Thomas, one of those residing at Kailua to whom Captain Metcalf addressed his letter, was probably an American. He arrived in either the Columbia or the Lady Washington in the fall of 1788 and landed at Kailua, Hawaii. The length of his residence in Hawaii is not known.

I. Ridler was Carpenter’s Mate on the Columbia and was left in the fall of 1788 to collect sandalwood. In 1791 Captain Joseph Ingraham in the brig Hope, while cruising off Maui, was hailed by a double canoe in which were three white men, besides natives.

These men were dressed in malos (loin cloths), being otherwise naked. They were so tanned that they resembled the natives. They told Captain Ingraham that they had deserted Kamehameha, who had maltreated them, after the arrival at Kailua of the boatswain of the Eleanora.

These men were Ridler, James Cox and John Young. They went to China with Ingraham, which he did in the summer of 1791. Ridler, however, returned with Ingraham to Hawaii in October, 1791, and accompanied him back to New England on the same voyage. He resided in Hawaii about four years.

J. Mackey (also identified as M’Key) probably arrived in September, 1787, in the Imperial Eagle, Captain Barclay. (Cartwright) “John M’Key was born in Ireland and went to Bombay in the East India Company’s service.”

“Two vessels, the Captain Cook, under Captain Lowrie, and the Experiment, under Captain Guise, were fitted out in 1785 to go to the American coast. M’Key engaged on the Captain Cook as surgeon.” (Dixon)

In August, 1787, M’Key sailed the Imperial Eagle, bound for China. She touched at Hawaii, where they took aboard a Hawaiian woman named ‘Winee’ as a maid for the captain’s wife, who had accompanied her husband on this voyage.

It is not known whether M’Key stayed in Hawaii or not. It is quite possible that he did so and was the Mackey to whom Captain Metcalf addressed the letter above referred to. (Cartwright)

The nationality of John Young (the one noted in the letter) has not been definitely established – it is suggested he was American. He was a resident of Kailua, Hawaii, when Captain Metcalf called there, and it was to him that the letter above referred to was addressed.

This John Young and the boatswain of the Eleanora were different persons. The Boatswain of the Eleanora always claimed he was an Englishman from Liverpool. (Cartwright)

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Simon_Metcalfe_Letter_Concerning_John_Young-03-22-1790

March 21, 2018 by Peter T Young Leave a Comment

Kahili

The legendary history of Kauai “is the most unsatisfactory to whoever undertakes to reduce the national legends, traditions, and chants to some degree of historical form and sequence. The legends are disconnected and the genealogies are few ….”

“That the ruling families of Kauai were the highest tabu chiefs in the group is evident from the avidity with which chiefs and chiefesses of the other islands sought alliance with them. They were always considered as the purest of the ‘blue blood’ of the Hawaiian aristocracy ….”

“But of the exploits and transactions of most of the chiefs who ruled over Kauai during this period, there is little preserved to tell.” (Fornander)

“Hilltops are favorable sites for making an imposing structure with the minimum of labor. The sides of the hill are usually faced to the desired height, and the top, possibly artificially leveled, is paved with stones.” (Bennett)

“A few miles to the west of Koloa is a mountain, called by the natives Kahili (feather standard, symbolic of royalty); why this name I know not, as the most imaginative fancy could not detect a resemblance in any particular between the two. In fact, it differs so little from its neighbors, that it would attract but a partial glance, or be noted only as an interesting feature in the general landscape. Then why all these words about it, one will be inclined to ask. … ”

“In fact, it differs so little from its neighbors, that it would attract but a partial glance, or be noted only as an interesting feature in the general landscape.”

“Then why all these words about it, one will be inclined to ask. I will tell.”

“Simply because it was my fortune one day to ascend it, in company with some friends; and being much gratified with the excursion, I wish to take the reader up with me, as well as pen and ink will allow.” (Jarves)

“On Kahili peak, on the ridge between Koloa and Lihue at an elevation of 3000 feet is a structure that may have served as a fort.” (Bennett)

Kikuchi “would suggest that this was a shrine of unknown function. Its position and elevation command a clear view of the southern shore of Kauai as well as the lands to the east. Its size would limit the number of people on the site and the posts may be an alignment for ‘astronomical’ and ceremonial determination.”

“Mouna Kahili, which we shortly reached, we ascended on foot, following up the back-bone of the spur which leads to the very summit. As it was steep and slippery, owing to the smooth grass, our progress at first was slow, and our knees soon began to tremble, and no doubt, as far as they were concerned, wished they had not come.”

“Ascending higher, the mountain gradually becomes more densely wooded, and the spur narrower, until its breadth is scarcely two feet, presenting a sharp ridge, bordered on either side by precipices of several hundred to some thousand feet in depth.”

“These precipices are overgrown with vegetation, sparse towards the top, where the banks are too steep for soil to accumulate, but gradually growing denser until it reaches the bottom, where they terminate in dells crowded with groves of dark-leaved hail, the silvery-leaved kukui, and the stately ohia with its beautiful red flowers, contrasting finely to the various shades of surrounding green.” (Jarves, 1841)

“After groping our way in this fashion for an hour or more, we reached the summit. It consisted of a small plot of earth about a rod square, bare in the centre, but overgrown with stout trees upon its sides.”

“Upon it were several large timbers, of a foot in diameter, standing perpendicular, and about twelve feet high, with notches for foot-hold cut in them.”

“These, as runs the legend, have stood from time immemorial, that is to say, some half century or more, and are the remains of a fortification which a chief erected, who lived on bad terms with his less elevated neighbors.”

“As the approaches to its site are a succession of narrow ridges, a few warriors were able to set a host of enemies at defiance, and make the place impregnable.” (Jarves)

“In 1915 this structure was examined by Mr. John FG Stokes and Mr Charles Dole in behalf of Bishop Museum. Mr. Dole reported that an area 12 feet by 27 feet has been leveled off the top of the peak at least to decomposed rock, but much cutting in solid rock is improbable.”

“Instead of several long posts, 1 foot in diameter, reported by Jarves, Stokes and Dole found one post 13 feet 2 inches high, and 11 inches in diameter, and smaller ones 3.5, 1.75, 1.2 5, and 0.75 feet high, and 6 to 8 inches in diameter.”

“The posts are of kauila wood which is said to have come from the mountains back of Waimea. If so, great labor must have been expended in dragging them up the steep ascent. The only artificial work mentioned are notches on the large post. Reports of carving were not substantiated. An adz and several waterworn stones (not sling stones) were found on this platform.”

“The function of this structure is uncertain as it is not mentioned in native traditions. As the position gives a commanding view in clear weather, Mr. Stokes suggests that it may have served as a lookout: but Mr. Dole reports that the peak is usually surrounded by clouds.”

“The suggestion of Jarves that the site was the home of a robber chief seems improbable in view of the climatic conditions.”

“By some it has been considered a funeral pyre on which the bodies of the chiefs were left to decompose. The difficulties attending the construction of such a site implies that it was built by some powerful chief who could command the labor.” (Bennett)

“The function of the site is not very clear from these descriptions. Jarves and Stokes’s suggestion that the site was the home of a robber chief or a lookout is improbable because of the harsh climate of the area. The site is often covered with clouds, drenched with rain, and in a very windy, cold place.”

“Could the site be the “funeral pyre” of a chief? Hawaiian custom prohibit cremation except for violators of certain taboos. A large fire at this location would have been a most difficult labor and if it did occur, the evidence of scorching of the posts would have been noted.”

“The use of the site as a funeral platform is a possibility, but nothing in the descriptions would point to this as a function. Such a use of the site would have been recorded in local legends.”

“One thing is sure: that the site was of importance and must have been ‘financed’ by a person of high status. The labor required to cut the kauila logs, to transport them up the steep slope to the site, and finally to place them into holes cut into the bedrock was most demanding.” (Kikuchi)

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Kahili-Burd

Kahili Peak mountain ranges in the fore front and Waialeale in the distance-birdofparadise

Kahili_Falls

Kahili-Prichard

Kahili-kamloops

March 20, 2018 by Peter T Young Leave a Comment

Himeni

Oli and mele were a part of the Hawaiian tradition. “As the Hawaiian songs were unwritten, and adapted to chanting rather than metrical music, a line was measured by the breath; their hopuna, answering to our line, was as many words as could be easily cantilated at one breath.” (Bingham)

When the American Protestant missionaries first arrived in the Islands, they broke into song. Hiram Bingham notes that on April 1, 1820, off Kawaihae, Kalanimōku came onboard their boat. “Then, ere the excitement of the chiefs’ visit was over, Mr. Thurston and his yoke-fellow (Bingham speaking of himself) ascended the shrouds …”

“… and, standing upon the main-top (the mission family, captain and crew being on deck), as we gently floated along on the smooth silent sea, under the lee of Hawaii’s dark shores, sang a favorite song of Zion (Melton Mowbray), which they had sung at their ordination at Goshen, and with the Park St Church choir, at Boston, on the day of embarkation.”

Once established in the Islands, missionaries used songs as a part of the celebration, as well as learning process. “At this period, the same style of sermons, prayers, songs, interrogations, and exhortations, which proves effectual in promoting revivals of religion, conversion, or growth in grace among a plain people in the United States …”

“… was undoubtedly adapted to be useful at the Sandwich Islands. … some of the people who sat in darkness were beginning to turn their eyes to the light”. (Bingham)

“Before the year 1823 had closed the (Bingham and William Ellis) had prepared a small hymn book of sixty pages, of which 2000 copies were printed in December. Mr. Ballon says: ‘A large proportion of the hymns were original, but among them were translations of Watt’s 50th Psalm, Pope’s ‘The Dying Christian to his Soul,’ several choruses from Handel’s Messiah.’”

“‘This book also contained a translation of more than forty select passages of Scripture.’” It was called Na Himeni Hawaii; he me ori ia Iehova, ke Akua mau’. “Literally-translated the title reads thus, ‘The hymns Hawaiian for the praise of Jehova the God continuing’”. (Westervelt; Thrum)

On October 23, 1823, missionaries wrote: “We are about to put to press within a few days an edition of twenty hymns prepared principally by Mr. Ellis. We purpose also to print a catechism and a tract.” (Ballou & Carter)

“A large proportion of the hymns were original, but among them were translations of Watts’ 50th psalm, of Pope’s ode, The dying Christian to his soul, Owhyhee’s idols are no more (originally Taheite’s), the jubilee hymn, several choruses from Handel’s Messiah, &c.” (Ballou & Carter)

“In August of 1825 the 2,000 copies of this first edition had all been given out gratis and it was felt that hymns were needed more than any other textbook. On March 10, 1826, it was recorded that 10,000 copies of the second edition of hymns, nearly through the press, would exhaust the paper on hand.”

“The next issues of this little book then appeared in what now seems rapid succession: 1827, 1828 and 1830. In the edition of 1826 the number of hymns had grown from 47 to 63; in the third, fourth and fifth editions 100 hymns were printed on 108 pages.”

“Each of these four issues, from 1826 to 1830, was published in an edition of 10,000 copies, except that of 1828, of which 20,000 were printed.”

“The fifth edition, of 1830, was delayed because the old type was so worn down by long usage as to be quite impracticable.” (Wilcox; Damon The Fiend, March 1935)

The missionaries wrote other songs – and sang with the ali‘i. “The king (Kamehameha III) being desirous to use his good voice in singing, we sang together at my house, not war songs, but sacred songs of praise to the God of peace.” (Bingham)

One of the unique verses (sung to an old melody) was Hoʻonani Hole – Hoʻonani I Ka Makua Mau. Bingham translated it to Hawaiian and people sang it to a melody that dates back to the 1600s – today, it is known as the Hawaiian Doxology.

Another popular Hawaiian melody was written by another missionary, Lorenzo Lyons. “Lyons was eminently popular with Hawaiians and with all men. His nature was guileless, cordial, enthusiastic, cheering. He was remarkable for hospitality to Hawaiians always seeing that his visitors passing through Waimea had something to eat.” (Hawaiian Gazette, October 19, 1886)

Lyons was an avid supporter of the Hawaiian language. He wrote a letter to the editor in The Friend newspaper (September 2, 1878) that, in part noted: …

An interminable language … it is one of the oldest living languages of the earth, as some conjecture, and may well be classed among the best…the thought to displace it, or to doom it to oblivion by substituting the English language, ought not for a moment to be indulged. … Long live the grand old, sonorous, poetical Hawaiian language.”

Lyons was lovingly known to Hawaiians as Ka Makua Laiana, Haku Mele o ka ʻĀina Mauna (Father Lyons, Lyric Poet of the Mountain County).

Lyons was fluent in the Hawaiian language and composed many poems and hymns; Lyons’ best known and beloved work is the hymn “Hawaiʻi Aloha,” sung to the tune of “I Left It All With Jesus” (circa 1852.) The song was inducted into the Hawaiian Music Hall of Fame in 1998.

“Widely regarded as Hawaiʻi’s second anthem, this hymn is sung in both churches and public gatherings. It is performed at important government and social functions to bring people together in unity, and at the closing of Hawaiʻi Legislative sessions.”

“The first appearance of “Hawaiʻi Aloha” in a Protestant hymnal was in 1953, nearly 100-years after it was written. Today, people automatically stand when this song is played extolling the virtues of ‘beloved Hawaiʻi.’” (Hawaiian Music Museum).

Queen Liliʻuokalani, while a student at the Chiefs’ Children’s School, learned and became fluent in English, and studied music and the arts. Her talent for music blossomed and she eventually wrote more than 150 songs, including “Aloha ʻOe.”

“To compose was as natural to me as to breathe; and this gift of nature, never having been suffered to fall into disuse, remains a source of the greatest consolation to this day.”

“… Hours of which it is not yet in place to speak, which I might have found long and lonely, passed quickly and cheerfully by, occupied and soothed by the expression of my thoughts in music.” (Liliʻuokalani)

“In view of the fact that the best modern Hawaiian music, now known the world over, owes much to the musical form of these early hymns, one wishes that history had been less restrained.”

“Yet, even in default of any direct, consecutive record, one may piece out quite a little of the story of Hawaiian hymns from references in early letters and accounts of their printing.”

“And when one has the good fortune to touch with one’s own hands many of the early songbooks printed in Hawaiian, the search toward a complete account of them becomes a fascinating pursuit.” (Wilcox; Damon The Fiend, March 1935)

“When our Protestant missionaries came to hymnody in Hawaiian – as they very soon did – they reared a natural superstructure upon this rich and rhythmical foundation of the Bible. It was a veritable treasure house.”

“But strangely, too, another very deep-seated source of balance and rhythm and figured speech flowed in the cultural consciousness of the Hawaiian people to whom these new Christian messages were being brought. Instinct in the Hawaiian mode of thought was the impulse and the act of prayer, of supplication, of praise.” (Wilcox; Damon The Fiend, March 1935)

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Na Himeni Hawaii

He Mau Himeni

March 19, 2018 by Peter T Young 7 Comments

Ebenezer Parker Low

“He described sitting on the veranda there at that ranch. It’s on the slopes going down to Mahukona from Kohala and you could look and late in the afternoon when the sun used to hit the Hualalai Mountains …”

“(H)e would see this funny little sponge cake-looking hill sticking out in the side of Hualalai. And he used to just dream about getting over to that place that had a perfect fascination for him.” (Lucas; Watumull)

“My father was known as Rawhide Ben because ever since he was knee high to a grasshopper, I guess, he loved the ranch life. And he was brought up as a member of the family in Mana and Kamuela with the rest of them.”

“So as a little boy he always had a chance to do something with animals. And this was his whole life. All he ever thought about was his cowboy experiences.”

“And as soon as he became an adult, his first job – big job – was given him by Theo. H. Davies and Company as manager of Puakea Ranch which is in Kohala – South Kohala there.”

“Eben Parker Low was born in Honolulu, a great grandson of John Palmer Parker I and his Hawaiian wife, Kipikane. He spent his early years on Parker Ranch, Handling cows and calves by the time he was six years old.”

“He had very little education; in his own words, ‘… just plain common sense plus some English grammar and arithmetic and writing.’”

“At the age of 26 he became manager of Pu‘uhue ranch in Kohala, and began a career that made him one of the big island’s most famous and colorful paniolo.” (Hawaii Cattlemen’s Hall of Fame) Unfortunately, he lost a portion of his left arm while roping.

Back to the sponge cake hill … “finally he found a Hawaiian who knew how to go across the lava flows there. I don’t know if he went on a mule or on a horse. But this man took him with him and they one day got across all that long lava flow by a trail and got to Puuwaawaa Ranch – Puuwaawaa Hill.” (Lucas; Watumull)

Then, he and Robert Robson Hind finally got a chance to take control of it … they picked up the Pu‘uwa‘awa‘a lease (General Lease No. 186; March 1, 1894) covering 40,000 acres for 25 years, and established a ranch. (Marion Kelly)

“(I)t was just a wilderness and lava and really rough country and they had to begin from scratch. But my father loved it. He just loved every minute of it. … What food was available in the rocks there up in that mountainside was very rich, evidently, very nutritious, because the cattle that came up to that ranch were always very fat.”

“Then they finally decided to split up after nine years because they couldn’t work together and my father didn’t have enough money to buy out Mr. Hind (his brother-in-law, Robbie married Low’s sister, Hannah.) But they finally split up and my father came to Honolulu from Pu‘uwa‘awa‘a. “ (Lucas; Watumull)

Eben was instrumental in bringing the talent of the Hawaiian paniolo to the national scene when he sent Archie Ka’au’a, Jack Low and Ikua Purdy to the Frontier Days World Championship Roping Competition in Cheyenne Wyoming in 1908.

Mid-westerners watched the Hawaiians compete. Purdy won the World’s Steer Roping Championship – roping, throwing, and tying the steer in 56 seconds flat. Ka‘aua and Low took third and sixth place.

“His confidence and pride in them were expressed by his own words, “’one cannot imagine the noise of the applause our boys received from those 30,000 watchers . . . The kanakas had won!’” (Hawaii Cattlemen’s Association)

“(B)efore my father died he asked his nephew, Archie Ka‘aua, to take care of his ashes when he died . Archie’s family lived in Kamuela and his family still own property right in the village there at Kamuela, forty acres out in the homestead section there.”

“Archie at that time was a young man and seemingly very well. Archie promised to take his ashes and scatter them up at Mauna Kea. But Archie had a funny feeling that he wasn’t going to outlive my father and he went to Willie Kaniho, who was the head cowboy of Parker Ranch.”

“So Willie Kaniho was given the assignment by Archie. … So sure enough, Archie Ka‘aua did die before my father died. But when my father passed away, Willie Kaniho was ready to do this.”

“There was no way of getting up there unless you got up on horseback. So Anna Lindsey [Perry- Fiske] who is, of course, one of my father’s pets too, came forth … Well, the family went up. … and Reverend Akaka–Abraham Akaka–went with us.”

“We got to the very top of that mountain – the very top – Reverend Akaka said a prayer and read a little bit from Scriptures and then Kaniho and Reverend Akaka scattered the ashes right at the top of the mountainside. It was really very impressive.” (Lucas; Watumull)

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Eben ‘Rawhide Ben’ Low-PP-75-5-006-1931