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November 28, 2017 by Peter T Young Leave a Comment

Halemaʻumaʻu

“Astonishment and awe for some moments rendered us mute, and like statues, we stood fixed to the spot, with our eyes riveted on the abyss below. Immediately before us yawned an immense gulf, in the form of a crescent, about two miles in length, from north-east to south-west, nearly a mile in width, and apparently eight-hundred feet deep.”

“The bottom was covered with lava, and the south-west and northern parts of it were one vast flood of burning matter, in a state of terrific ebullition, rolling to and fro its ‘fiery surge’ and flaming billows.” (Ellis, 1823)

In 1823, Reverend William Ellis visited Kīlauea caldera on his journey around the island of Hawaiʻi. He was the first foreigner to be shown the home of Pele.

By the time Ellis arrived, more than 300-years after the summit collapses of the late 1400s, the caldera had begun to refill. He measured the chasm from the highest rim to its depths; it was over 1,000-feet deep, with a series of terraces that stepped down to a vast inner crater that occupied nearly half the caldera’s floor. (NPS)

“Sometimes I have seen what is called Halemaʻumaʻu, or South Lake, enlarged to a circuit of three miles, and raging as if filled with infernal demons”. (Halemaʻumaʻu is lit., fern house.)

“On another occasion I found the great South Lake filled to the brim, and pouring out in two deep and broad canals at nearly opposite points of the lake.”

“The lava followed these crescent fissures of fifty or more feet deep and wide until they came within half a mile of meeting under the northern wall of the crater, thus nearly enclosing an area of about two miles in length and a mile and a half in breadth.”
(Coan)

According to Hawaiian oral tradition, the Kīlauea caldera formed during an epic battle between Pele, the Hawaiian volcano deity, and her younger sister, Hiʻiakaikapoliopele (Hiʻiaka.)

Pele had sent Hiʻiaka to fetch her lover, Lohiʻau, from Kauai. Upon returning, Hiʻiaka discovered that Kawahine‘aihonua (Pele, the woman who eats the land) had broken her promise and set fire to Hiʻiaka’s beloved ‘ʻōhiʻa forests.

To avenge this transgression, Hiʻiaka made love to Lohiʻau at the summit of the volcano, in full view of her sister. Pele lashed out in anger and buried Lohiʻau beneath a flood of lava.

Driven by remorse, Hiʻiaka dug furiously to recover the body. Rocks flew as she dug the great pit. Their brother stopped Hiʻiaka from digging deeper, for doing so would surely have let in water and put out the fires of Pele. Thus the great caldera of Kīlauea was formed. (NPS)

Within the heart of Kīlauea, a great reservoir swells with magma prior to an eruption. In the late 1400s, however, large volumes of magma erupted or moved elsewhere in the volcano, emptying the magma reservoir.

Its internal support withdrawn, the top of the mountain collapsed, accompanied by explosive eruptions. Great blocks of the old summit slumped inward. The gaping depression that formed was ringed with stepped terraces descending to its floor. (NPS)

The summit caldera (‘crater’) of Kilauea is 2-1/2 miles long and 2 miles wide and its floor has an area of approximately 2,600-acres. Near its southwestern edge the caldera floor is indented by the depression Halemaʻumaʻu, the ‘Fire Pit,’ a collapsed crater about 3,200-feet wide. (NPS)

Geologic evidence suggests that the modern caldera of Kīlauea formed shortly before 1500 AD. Repeated small collapses may have affected parts of the caldera floor, possibly as late as 1790. For over 300-400 years, the caldera was below the water table.

Kīlauea is an explosive volcano; several phreatic eruptions have occurred in the past 1,200 years. (Phreatic eruptions, also called phreatic explosions, occur when magma heats ground or surface water.)

The extreme temperature of the magma (from 932 to 2,138 °F) causes near-instantaneous evaporation to steam, resulting in an explosion of steam, water, ash and rock – the 1980 eruption of Mount St Helens was a phreatic eruption. (NPS)

There were explosions in 1790, the most lethal known eruption of any volcano in the present US. The 1790 explosions, however, simply culminated (or at least occurred near the end of) a 300-year period of frequent explosions, some quite powerful. (USGS)

Keonehelelei is the name given by Hawaiians to the explosive eruption of Kilauea in 1790. It is probably so named “the falling sands” because the eruption involved an explosion of hot gas, ash and sand that rained down across the Kaʻū Desert. The character of the eruption was likely distinct enough to warrant a special name. (Moniz-Nakamura)

The 1790 explosion led to the death of one-third of the warrior party of Kaʻū Chief Keōuakūʻahuʻula (Keōua.) At the time Keōua was the only remaining rival of Kamehameha the Great for control of the Island of Hawaiʻi; Keōua ruled half of Hāmākua and all of Puna and Kaʻū Districts. They were passing through the Kīlauea area at the time of the eruption. (Moniz-Nakamura)

Estimates of the number of fatalities range from “about 80 warriors” (William Ellis) to about “400 people” or “800 warriors” (Stephen Desha) to “5,405 countrymen” (David Douglas, quoting an eyewitness, a Priest of Pele, in 1834.) The lower numbers are probably most realistic. The dead were warriors and family members of Keōua’s army bound for Kaʻū. (NPS)

The next subsidence of the caldera floor occurred in 1868, when large earthquakes shook the southern part of Hawaii and simultaneous eruptions occurred from Mauna Loa and Kilauea. An area about 6,200-ft wide on the central caldera floor sagged about 330-ft, and a deeper conical pit about 900 m wide and about 3,000-ft developed at its southwest end at Halemaʻumaʻu. (USGS)

The pit again filled, and by 1874 a lava shield at Halemaʻumaʻu had once again grown to about the elevation of the southern caldera rim. Minor subsidences in and around Halemaʻumaʻu occurred again in 1879, 1886, 1891, and 1894.

The subsidence of 1894 was followed by 13-years of dormancy and very subdued, episodic activity within the pit of Halemaʻumaʻu. (USGS)

Lava returned to Halemaʻumaʻu shortly after the 1924 explosions ceased, but instead of being sustained the activity was now episodic. A series of seven brief eruptions in the next 10-years reduced the depth of Halemaʻumaʻu from 390 to 150 m, and then no eruptions occurred for 18 years, from 1934 to 1952.

Sustained eruption from June to November of 1952 filled Halemaʻumaʻu with another 120 m of lava. A brief eruption in May-June 1954 added 6 m of lava in Halemaʻumaʻu and a thin lava flow on the caldera floor to the east (Macdonald, 1955) (USGS)

The eruption of Kīlauea volcano continues at two locations. In the park, the vent within Halemaʻumaʻu Crater is easily viewed from the overlook at the Jaggar Museum. The second location is the Pu’u ‘Ō’ō vent located 10 miles east of the summit, on the remote east rift zone of Kīlauea. This area is not accessible to the public.

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Overlook at Jaggar Museum-Shiinoki
Overlook at Jaggar Museum-Shiinoki
Kilauea's summit caldera-Dzurisin-1980
Kilauea’s summit caldera-Dzurisin-1980
Kilauea Aerial
Kilauea Aerial
'Kilauea_Volcano',_oil_on_canvas_painting_by_William_Pinkney_Toler,_c._1860s
‘Kilauea_Volcano’,_oil_on_canvas_painting_by_William_Pinkney_Toler,_c._1860s
Kilauea_Summit-Halemaumau-Klemetti
Kilauea_Summit-Halemaumau-Klemetti
Kapiolani_Defying_Pele-(HerbKane)
Kapiolani_Defying_Pele-(HerbKane)
Halemaumau-1930
Halemaumau-1930
Eruption column from Halemaumau. Photo by Tai Sing Loo at 1500 on May 23, 1924 from near Volcano house or HVO-(USGS)
0820. cloud is now over 3.7 km high-three lightning bolts observed in the column-(USGS)-1924
0820. cloud is now over 3.7 km high-three lightning bolts observed in the column-(USGS)-1924

Filed Under: General, Hawaiian Traditions, Place Names Tagged With: Kilauea, Halemaumau, Hawaii, Volcano

November 26, 2017 by Peter T Young Leave a Comment

The King Was Going To England

“Liholiho sailed for Maui on October 21, but inexplicably aborted the trip and returned to Honolulu by 3 pm. Ten days later, without any advance warning, Liholiho began a momentous journey to share astounding news with his chiefs.”

“On October 31, the king departed Honolulu aboard L’Aigle’s sister ship, the Princess Mary, claiming to be sailing to Maui. Instead, the Princess Mary steered for the island of Hawai‘i, arriving at Kailua on the island’s western coast on November 4.”

“There Liholiho shared with Kuakini, John Young, and missionary Asa Thurston his startling intention: he was sailing to England to meet with King George!” (Corely)

“A council of chiefs had been summoned to assemble at Maui, to deliberate on this proposal; and, after remaining nearly a week at Hawaii, the king proceeded thither, for the purpose of meeting the chiefs.”

“It was their wish, that in case of the king’s concluding to take the voyage to England, that one of the missionaries should accompany the royal party; and accordingly, in compliance with this wish, Messrs. Bingham and Ellis proceeded to Maui in the early part of November.”

“When the council was assembled, it was soon perceived that the king’s mind was determinately set on the voyage, and the consent of the chiefs was therefore speedily given. It was resolved that his majesty should embark on board the Eagle, Captain Star buck.”

“His objects in visiting England, were to see the country, to acquire a better knowledge of the nature of commercial transactions, to obtain some acquaintance with the laws, usages, and institutions of England, and to make arrangements with the British government for the protection and prosperity of the Sandwich Islands.” (Missionary Records, 1839)

“News that Liholiho intended to sail to England aboard L’Aigle reached Honolulu’s foreign community on November 8. Suddenly, reported the trader Stephen Reynolds, there was a “great stir among the chiefs about the king going to England.”

“Liholiho planned to take $25,000 with him, and the chiefs feared that Starbuck and L’Aigle’s owners would drain their king of all his money and leave him destitute and far from home.”

“When the chiefs questioned him, however, Starbuck told a different story, saying that ‘the king will want for nothing in England.” Starbuck would not even charge the king for his passage – but here he hedged – of course, L’Aigle’s owners might choose to charge something for the royal suite’s passage after the suite had arrived in London.”

“Meanwhile, Liholiho moved ahead with other arrangements. He nominated his younger brother as his successor, finalized the selection of members of his suite, and decided on the gifts that he would present to King George.”

“L’Aigle’s crew moved ahead with their planning and boarded about 100 pigs and ‘boat loads of potatoes’ from one of the king’s brigs in expectation of the journey.”

“Preparations for departure intensified. Kuakini handled the provisioning of the ship for the king. Among other food brought on board was some salted dog’s flesh, a favourite dish with the Sandwich Islanders.”

“While the ship’s crew made ready, the mission ladies went to work creating a wardrobe of rich, elegant, silk dresses for Kamāmalu.”

“The men of the mission prepared letters to their superiors at Boston and London, describing the circumstances surrounding Liholiho’s decision to make the proposed voyage, Liholiho’s goals for the voyage, and how the king’s absence might affect the government and the efforts of the mission.”

“Traders and merchants bustled about the king, getting their accounts in for payment before he should depart. Liholiho appointed both Kalanimōku and Ka‘ahumanu as regents for his younger brother.” (Corely)

“It was the desire of the king, that Mr. Ellis should accompany him, as his interpreter, to England; and, in case he should afterwards determine upon visiting the United States, he proposed that Mr. Bingham should accompany him in the same capacity there.”

“But this arrangement was, unhappily, frustrated by the captain, and the consequence was, that the king and queen left their native islands without an interpreter fully acquainted with the English language.” (Missionary Records, 1839)

“At the chiefs’ request, both Hiram Bingham and William Ellis preached to packed congregations on November 23. L’Aigle left Honolulu’s inner harbor on November 25, but Liholiho waited until 10 a.m. on November 27 to board the small boat that would ferry him out to L’Aigle.”

“His people thronged the beach near Pākākā quayside as Liholiho settled himself into the small boat, accompanied by his principal chiefs. As the boat left the shore, the loud weeping of the people mingled with the roar of cannon from the fort and from the forty vessels lying in the harbor.” (Corely)

“At his departure the natives gathered round him, and tore their hair, and shriek’d and yell’d with the most frantic gestures. The King was dressed in European fashion, and when the boat shoved off from the shore, he stood up without betraying the slightest emotion; while the natives swam round and clung to various parts, crying and yelling with the greatest bitterness.”

“On coming on Board, the decks were crowded with queens and chiefs, pigs and poultry. Of pigs there were about 300; goats, 36; sheep, 6; and bullocks, 4; with 8 dozen of fowls, and 4 dozen of ducks, – all adrift together; and potatoes and powey (poi) from stem to stern.” (Atheneum, 1824)

“Still at her home when Liholiho departed and knowing that a canoe waited to transport her to the ship, Kamamalu arose from her mat, lovingly embraced her mother and other relatives, and walked out of her home towards the quay.”

“s she passed along through the crowd, people fell to their knees and bathed her feet with tears, and loud wailing arose from the crowd of thousands who thronged the shore.”

“At the quay, she movingly addressed a farewell to her country and to her deceased father, Kamehameha, to whom she had promised that she would always follow Liholiho faithfully.”

“With a final prayer and “Aloha nui oukou!” Kamamalu stepped away from shore. A crowd of people waded into the water after her, waving their hands in sorrow and crying out Auwe! Auwe! while the cannon roared from the walls of the fort.” (Corley)

Their departure took place on November 27, 1823. (Missionary Records, 1839)

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Their_Majesties_King_Rheo_Rhio,_Queen_Tamehamalu,_Madame_Poke
Their_Majesties_King_Rheo_Rhio,_Queen_Tamehamalu,_Madame_Poke

Filed Under: Economy, General, Ali'i / Chiefs / Governance, Missionaries / Churches / Religious Buildings Tagged With: Hawaii, Kamamalu, Liholiho, England, King George IV

November 24, 2017 by Peter T Young Leave a Comment

Kino Lau

“Native species were not treated as just biological elements, but recognized as kino lau”. (Sam Gon; Kumupaʻa; 199)

According to the theory underlying Hawaiian natural philosophy, all natural phenomena, objects and creatures, were bodily forms assumed by nature gods or nature spirits.

Rain clouds, hogs, gourds, and sweet potatoes were ‘bodies’ of the god Lono. Taro, sugar cane, and bamboo were bodies of the god Kane.

Bananas, squid, and some other forms of marine life were bodies of Kanaloa. The coconut, breadfruit, and various forest trees were bodies of Ku. (Handy & Handy with Pukui)

Kino lau are the multiple manifestations of akua, Hawaiian ancestors. Protocol, conducting oneself in an appropriate manner, was a part of everyday life. Permission was asked of plants (kino lau) and of the associated akua to utilize resources.

“While there is no record of Hawaiians planting native trees for the purpose of forest reforestation or restoration of native vegetation, protocol has been recorded that indicates that native trees such as koa, ʻōhiʻa and lama were not casually handled.”

“Depending on the purpose of handling, protocol specific to major appropriate gods would be practiced (i.e., to Kū for ʻōhiʻa, to Lea for canoe trees, to Laka for lama dedicated to the kuahu (altar of the hula hālau (hula school.)” (Sam Gon; Kumupaʻa)

Pukui and Elbert described kino lau as “the many forms [that might be] taken by a supernatural body.” It is derived from the words kino, meaning “form or embodiment,” and lau, meaning “many.”

Some believe that virtually every plant species known to the Hawaiians was considered kino lau of some spirit or deity. This concept helped to link the Hawaiian people to their gods.

Lau-ka-‘ie‘ie has been described as a “beautiful demigoddess who was transformed into an ‘ie‘ie vine.” The palai fern was a kino lau of Hi‘iaka, a sister of Pele. (Anderson-Fung & Maly)

The ki, or ti plant, was “not regarded as the kinolau of any forest god,” and yet its leaves were considered essential for decorating the altar of Laka in the hālau hula (dancers’ house).

Kino lau could also be worn.

Wearing a lei made of materials from a kino lau would allow Hawaiians to touch their gods in a literal sense, and be touched by them, since the plants were bodily forms of the akua.

Sometimes, Hawaiians wore lei to show the akua their appreciation for the beauty of the plants that were their kinolau. Other times, these lei were worn in hopes of being enlightened or inspired by the deity.

Kinolau were also placed on kuahu of a hālau hula and is meant to honor the gods and goddesses of the hula and to inspire the haumāna (students) as they learned their art. (Anderson-Fung & Maly)

Laka is known for creating hula. With hula, a form of storytelling, Laka gave the Hawaiian people a way to record their history and pass it on to future generations. A hula dancer looks to Laka for inspiration before a performance.

The dancer is the body; that which is moved, Laka the inspiration; that which causes movement. The dancer and Laka become one in the dance. The dancer will adorn themselves in the kinolau of Laka which include ʻōhiʻa lehua,‘ie ‘ie, hala pepe, maile, palapalai and other native ferns. (VAC)

Kūpuna note that chants used in obtaining these offerings were so strong that the plants never wilted on the kuahu but remained green and fragrant.

If any of the students broke one of the many strict rules of the hālau while in training, the plants would wilt, to show their disapproval.

This example demonstrates that these kinolau (body form) offerings were not just decorative symbols but were powerful entities that were not to be taken lightly or treated with disrespect. (Anderson-Fung & Maly)

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Ohia_Lehua
Ohia_Lehua

Filed Under: Hawaiian Traditions Tagged With: Hawaii, Kino Lau

November 23, 2017 by Peter T Young 1 Comment

Happy Thanksgiving!

Na-Huihui-O-Makaliʻi, “Cluster of Little Eyes” (Makaliʻi) (a faint group of blue-white stars) marks the shoulder of the Taurus (Bull) constellation. Though small and dipper-shaped, it is not the Little Dipper.

Traditionally, the rising of Makaliʻi at sunset following the new moon (about the middle of October) marked the beginning of a four-month Makahiki season in ancient Hawaiʻi (a sign of the change of the season to winter.)

In Hawaiʻi, the Makahiki is a form of the “first fruits” festivals following the harvest season common to many cultures throughout the world. It is similar in timing and purpose to Thanksgiving, Oktoberfest and other harvest celebrations.

Something similar was observed throughout Polynesia, but it was in pre-contact Hawaiʻi that the festival reached its greatest elaboration. As the year’s harvest was gathered, tributes in the form of goods and produce were given to the chiefs from November through December.

Various rites of purification and celebration in December and January closed the observance of the Makahiki season. During the special holiday the success of the harvest was commemorated with prayers of praise made to the Creator, ancestral guardians, caretakers of the elements and various deities – particularly Lono.

Makaliʻi is also known as the Pleiades; its common name is the Seven Sisters.

As the year’s harvest was gathered, tributes in the form of goods and produce were given to the chiefs from November through December.

No one knows when the first western Thanksgiving feast was held in Hawaiʻi, but from all apparent possibilities, the first recorded one took place in Honolulu and was held among the families of the American missionaries from New England.

According to the reported entry in Lowell Smith’s journal on December 6, 1838: “This day has been observed by us missionaries and people of Honolulu as a day of Thanksgiving and praise to Almighty God. Something new for this nation.”

“The people turned out pretty well and they dined in small groups and in a few instances in large groups. We missionaries all dined at Dr. Judd’s and supped at Brother Bingham’s. … An interesting day; seemed like old times – Thanksgiving in the United States.”

The first Thanksgiving Proclamation in Hawaiʻi appears to have been issued on November 23, 1849, and set the 31st day of December as a date of Thanksgiving. This appeared in ‘The Friend’ on December 1, 1849.

The following, under the signature of King Kamehameha III, named the 31st of December as a day of public thanks. The Thanksgiving Proclamation of 1849 read, in part:

“In accordance with the laws of this Kingdom, and the excellent usage of Christian Nations, it has pleased his Majesty, in council, to appoint the Thirty-first day of December, next, as a day of public thanksgiving to God, for His unnumbered mercies and blessings to this nation; and …”

“… people of every class are respectfully requested to assemble in their several houses of worship on that day, to render united praise to the Father of nations, and to implore His favor in time to come, upon all who dwell upon these shores, as individuals, as families, and as a nation.” (Signed at the Palace. Honolulu, November, 23, 1849.)

“It will be seen by Royal Proclamation that Monday, the 31st of December has been appointed by His Majesty in Council as a day of Thanksgiving. We are glad to see this time-honored custom introduced into this Kingdom.”

The celebratory day of Thanksgiving changed over time. On December 26, 1941 President Roosevelt signed into law a bill making the date of Thanksgiving a matter of federal law, fixing the day as the fourth Thursday of November.

Happy Thanksgiving!!!

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Makalii-Pleiades
Makalii-Pleiades

Filed Under: Economy, General, Missionaries / Churches / Religious Buildings, Hawaiian Traditions Tagged With: Hawaii, Thanksgiving, Makalii, Pleiades

November 22, 2017 by Peter T Young Leave a Comment

Kamakau’s Account of Early Literacy

“Education made rapid progress. Immediately after his arrival Mr. Bingham gathered some of the young people into a school. Kaomi Moe, Kapi’o Moe, Ka-uhi-kua, Wahine-ali’i, H ulu-moi, Oliver ‘Abpa, and Maiao were some of the pupils.”

“At the end of a year he held an exhibition at which great progress was shown. Mr. and Mrs. Thurston and many of the other missionaries taught pupils; another foreigner taught the chiefs at Kailua.”

“Liholiho sent his wives and the young chiefs to school. In April or May, 1821, the king and the chiefs gathered in Honolulu and settled teachers to assist Mr. Bingham.”

“Kahuhu, John ‘I’i, Ha’alilio, Prince Kau·i·ke·aouli, were among those who learned English.”

“In April, 1823, there arrived assistants to the first missionaries, and a start was at once made upon adapting Hawaiian speech sounds to the English alphabet …”

“As soon as the chiefs saw what a good thing it was to know how to read and write, each chief took teachers into his home to teach the chiefs of his household.”

“Ka‘ahumanu took Naomi Moe to her home, and when all her household had her learned to read and write, she sent some of them to other islands to teach, and all the other chiefs sent teachers to their lands in other districts to teach the people to read and write.”

“Before the end of the year the old people over eighty and ninety years old were reading the Bible. Ke-kupu-ohi, Ka-‘ele-o-Waipi‘o, Kamakau, and their families all learned to read and write; the household of Hoa-pili used to read the Bible on the Sabbath day.”

“his was why education spread so rapidly. When the missionaries began to settle in the outer districts they found that the people already knew how to read.”

“Reading aloud in unison was the method used.”

“The missionaries were all eager in their work, and the pupils absorbed their spirit. The quickest pupils were advanced, and this made the pupils ambitious to be at the head.”

“The teachers made great strides in their methods of teaching, not only in reading but also in writing. All followed the same method and drilled good behavior into the pupils.”

“They were taught to bow to men and boys when they met and to bend the knee slightly as they bowed to women and young ladies.”

“These things were impressed upon the minds of all.”

“The old Hawaiian ways of salutation were touching noses, bowing the head, greeting with the mouth, weeping, rolling on the ground, or kneeling as a sign of submission.”

“These were the forms taught by early Hawaiian parents. There were other forms required in the households of chiefs, but the country people expressed their affection in these ways.”

“Even when in modern times the old ways have been discountenanced the country people still keep up the ways of their ancestors.”

“The translation of the Bible was a great help in educating the people.”

“It was ten years or more before even portions of the Bible were translated, but after that small portions put into Hawaiian, for instance Matthew, chapters 5 to 7, the first part of Luke, and the first part of the Psalms. The books of Matthew, Mark, and John, as well as other portions translated by the missionaries, Mr. Loomis had printed in America.”

“Thus portions of the Bible were given to the Hawaiians. The chiefesses became more proficient in writing than others because they wrote all the Scripture verses translated by the teachers and used as texts for sermons and in other connections.” (Kamakau, Ruling Chiefs, p 248-249)

Samuel Manaiakalani Kamakau was born on October 29, 1815 at Manua‘ula, Kamananui in Waialua. O‘ahu. At age 17 Kamakau sought Western learning and went to study at the missionary high school at Lāhainaluna. Shorty thereafter he became a teacher’s helper.

At age 26, he began to write articles about Hawaiian culture and history, interviewing kūpuna who were knowledgeable and willing to share their wisdom with him.

As is still common today, kūpuna of Kamakau’s time did not reveal their knowledge to just anyone, especially the Mo‘olelo of the Ali‘i Nui. The kūpuna obviously trusted Kamakau to entrust him with their secrets, probably because he was of some ali‘i lineage. (LK Kame‘eleihiwa; Ruling Chiefs, P v-vi.)

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Samuel_Kamakau_(PP-74-6-024)
Samuel_Kamakau_(PP-74-6-024)

Filed Under: General, Missionaries / Churches / Religious Buildings Tagged With: Hawaii, Missionaries, Literacy, Kamakau

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