Hawaii | Page 82 | Images of Old Hawaiʻi

July 3, 2024 by Peter T Young Leave a Comment

Nine Traditions That Emphasized Chiefly Rank

In 1920, Martha Beckwith became the first person to hold a chair in Folklore at any college or university in the country. The Folklore Foundation, established at Vassar, was an unprecedented institution and became a center of research in the almost entirely new field of folk culture. (Vassar)

“Position in old Hawaiʻi, both social and political, depended in the first instance upon rank, and rank upon blood descent-hence the importance of genealogy as proof of high ancestry.”

“Grades of rank were distinguished and divine honors paid to those chiefs alone who could show such an accumulation of inherited sacredness as to class with the gods among men. Since a child inherited from both parents, he might claim higher rank than either one.” (Beckwith)

There were nine traditions that emphasized chiefly rank:

a family genealogy tracing back to the gods through one of the two sons of Ki‘i, Ulu and Nanaʻulu, and by as many branches (lala) as family relationship could be stretched to cover
a name chant, composed at birth or given in afterlife, glorifying the family history not only of persons concerned but also of places made sacred by particular events or association
signs in the heavens by which ʻaumakua of the day recognized their offspring on earth
a special place set aside as sacred to the birth of high-ranking chiefs (i.e. Kūkaniloko)
the sacred cord (aha) stretched at the entrance of a chief’s dwelling, under which all of lower rank must pass but which fell “of itself” before the approach of anyone of equal or higher position
wealth, especially in lands, labor and specialized objects such as foods, ornaments, colors belonging to ranking chiefs alone
the power of the kapu, which gave the ranking chief immense personal privilege, although the ruling chief might have actually more power over lands and wealth (before certain captive chiefesses of Maui of incredible sanctity, according to Kamakau, Kamehameha himself was of lower rank)
the right to officiate in the heiau as both chief and priest
at death, the final deification of the bones and their laying away in a sacred and secret place difficult of access (one of the most important such place in ancient times being the ʻĪao valley on the island of Maui)

Rank depended primarily upon blood; but of great importance was the conduct of life by which one could, by carelessness in preserving the kapu and in making proper marriages, lose caste and prerogatives under the severe discipline of the Aha-ali‘i (Council of Chiefs,) or could, through a royal marriage, raise the rank of one’s descendants upon the family line.

The image, ‘Aha Ula’ by Brook Parker, represents the chiefly rank. Information here is primarily from Beckwith, Mookini and Yardley.

July 2, 2024 by Peter T Young Leave a Comment

Manaiakalani

A messenger sent by Maui,
Sent to bring Kane and his set,
Kane and Kanaloa, Kauokahi,
And Maliu.
Throwing out sacred influences, uttering prayers,
Consulting oracles, Hapuʻu the god of the king.
The great fish-hook of Maui,
Manaiakalani,
The whole earth was the fish-line bound by the knot
(A Song for Kualiʻi – Kualiʻi was a celebrated chief of Oahu, who reigned in about 1700 AD. (Journal of the Polynesian Society))

The demi-god Māui is the subject of extraordinary stories throughout Polynesia. In many of the accounts he is a mischievous trickster, stealing the secret of fire and helping his mother to dry kapa by lassoing the sun to slow its progression across the sky. (Bishop Museum)

A Manaiakalani story suggests that Maui pulled up the islands by tricking his brothers into letting him come out to fish with them.

The brothers never took him out because whenever they did he would catch a scrawny little fish. He said he sought to prove that he is as skilled as they were.

He prepares the sacred hook, baiting it with the wing of the pet bird of the goddess Hina. Māui tells his brothers that once he starts to haul in the catch, not to look back until he is finished.

Māui casts the hook into the water and catches the enormous ulua fish Pimoe.

The brothers strain against the fish and soon parts of Pimoe are above the surface of the water, immediately turning to stone. The brothers cannot resist any longer and turn around to see their catch.

But when they do, the line breaks and rather than one enormous island, Māui, the earth-fisher, is only able to raise up the eight separate Islands of Hawaiʻi.

Another story related to Manaiakalani tells of Māui’s attempt to rearrange the Islands of the group and assemble them into one solid mass.”

“Having chosen his station at Kaʻena Point, the western extremity of Oʻahu, from which the island of Kauai is clearly visible on a bright day, he cast his wonderful hook, Mana-ia-ka-Iani, far out into the ocean that it might engage itself in the foundations of Kauai.”

“When he felt that it had taken a good hold, he gave a mighty tug at the line. A huge boulder, the Pōhaku O Kauai, fell at his feet.”

“The mystic hook, having freed itself from the entanglement, dropped into Pālolo Valley and hollowed out the crater, that is its grave.” (Manaiakalani, therefore, formed Kaʻau Crater.) (Emerson)

Finally, in frustration, Māui throws his hook into the sky where it becomes a constellation, still easy to see in the spring and summer months, known by Western astronomers as the tail of Scorpio. (Bishop Museum)

In the Hawaiian sky of Kau (summer season, May to October), Manaiakalani (The Chief’s Fishline) is visible for most of the night, just as Ke Ka o Makali‘i (The Canoe- Bailer of Makali’i) is visible for most of the night in the sky of Hoʻoilo (winter season, November to April.)

Like other stars and groups of stars, Manaiakalani is used in celestial navigation as directional clues when they rise and set. On cloudy nights, when only parts of the sky are visible, navigators may recognize isolated stars or star groups and imagine the rest of the celestial sphere around them. The image shows a depiction of Maui and Manaiakalani.

July 1, 2024 by Peter T Young 1 Comment

ʻĀinahau Hotel

“’Have you seen the Cleghorn Gardens?’ is a frequent question to the malihini, and only another way of asking if one has seen the gardens of the late Princess Victoria Kaʻiulani, lovely hybrid flower of Scottish and Polynesian parentage, daughter of a princess of Hawaiʻi, Miriam Likelike (sister of Liliʻuokalani and Kalākaua) and the Honorable Arthur Scott Cleghorn.”

“We are too late by twenty years to be welcomed by Likelike, and eight years behind time to hear the merriment of Kaiulani in her father’s house Kaʻiulani, who would now be of the same age as Jack London.”

“The famous house, ʻĀinahau, is not visible from the Avenue. Here the bereft consort of Likelike lives in solitary state with his servants, amid the relics of unforgotten days. He receives few visitors, and we felt as if breaking his privacy were an intrusion, even though by invitation.”

“But the commandingly tall, courtly old Scot, wide brown eyes smiling benevolently under white hair and beetling brows, paced halfway down his palm-pillared driveway in greeting, and led our little party about the green-shady ways of the wonderland of flowers and vines, lily ponds and arbors, ‘Where Kaʻiulani sat,’ or sewed, or read, or entertained all in a forest of high interlacing trees of many varieties, both native and foreign.”

“I was most fascinated by a splendid banyan a tree which from childhood I had wanted to see. This pleased the owner, whose especial pride it is ‘Kaʻiulani’s banyan’ … Into nurseries and vegetable gardens we followed him, and real grass huts that have stood untouched for years.”

“And the house. The portion once occupied by the vanished Princess is never opened to strangers, nor used in any way. Only her father wanders there, investing the pretty suite of rooms with recollection of her tuneful young presence.” (Charmaine London, June 29, 1907)

Princess Kaʻiulani inherited 10-acres of land in Waikīkī from her godmother, Princess Ruth Keʻelikōlani. Originally called Auaukai, her mother named it ʻĀinahau; Princess Kaʻiulani spent most of her life there.

The stream that flowed through ʻĀinahau and emptied into the ocean between the Moana and Royal Hawaiian Hotels (where the present Outrigger Hotel is located,) was called ʻApuakehau (the middle of three rivers that used to run through Waikīkī.)

The family built a two-story home on the estate. At first the home was used only as a country estate, but Princess Kaʻiulani’s family loved it so much, it soon became their full time residence.

Miriam Likelike passed away at ʻĀinahau 12-years before Kaʻiulani herself passed in 1899; Cleghorn lived until 1910 and also passed away there.

“ʻĀinahau, the beautiful residence and park at Waikiki, formerly the home of Governor Cleghorn, has become the property of the public, the will of the late governor, filed for probate yesterday, bequeathing the property to the public use as a park, to be known as Kaʻiulani park, after his daughter the late Princess Kaʻiulani.” (San Francisco Call, November 20, 1910)

“Mr. Cleghorn … felt that he held ʻĀinahau in a sort of trust, to preserve it for the memory of Kaʻiulani, and indirectly also of Likelike.” (Honolulu Star Bulletin, April 16, 1913)

“A bill to accept the fine gift passed the senate in 1913 but was killed in the house, and it was admitted at the time that some of the heirs under the will had joined in fighting against the acceptance bill.” (Honolulu Star-Bulleting, September 23, 1913)

“The deal by which the property was leased was completed yesterday. The name of the lessee is withheld at this time, but it was learned that local persons are interested in the project.”

“On the first of July the buildings already on the estate will be opened as a hotel. The buildings include one large structure, five cottages and one grass house. … The lease is made for a short period of time, with the privilege of extension. It includes the entire area of beautiful ʻĀinahau.” (Honolulu Star-Bulletin, June 21, 1913)

Mrs EH Lewis rented the property from the Cleghorn estate and operated the property as ʻĀinahau Hotel from 1913 to 1917.

“The ʻĀinahau, with its waving, coconut trees, stately palms and winding roads and paths, has always been known as one of the most beautiful and romantic spots in Honolulu.” (Honolulu Star-Bulleting, September 23, 1913)

“The ʻĀinahau Hotel has its entrance opposite the Moana and is not on the beach, but in the beautiful tropical jungle which was the residence of the late AS Cleghorn, father of the deceased Princess Kaʻiulani. This is also on the cottage plan, and accommodates 75 guests. American plan $1.50 to $2.50 per day; $40 to $75 per month.” (The Aloha Guide, 1915)

“ʻĀinahau is entered by a roadway opposite the Moana Hotel at Waikiki and was the residence of the late AS Cleghorn, father of the former Princess Kaʻiulani.”

“Mr. Cleghorn, upon his death in 1911, devised ʻĀinahau to Honolulu as a public park specifying certain conditions, among them that it should be closed after 6 pm.”

“Using this as a pretext, the legislature of 1913 rejected the gift, the city being now the poorer for it, for here tropical trees, plants, vines and shrubbery abound in such profusion and luxuriance as to offer wonderful opportunities for parking.”

“The property is now operated as a hotel, the numerous cottages being used for the purpose. The large banyan tree growing in front of the main building was a favorite retreat of Robert Louis Stevenson while he sojourned here.” (The Aloha Guide, 1915)

Then, newspaper accounts noted, “ʻĀinahau, the beautiful home of the late Governor AS Cleghorn at Waikiki and the spot perhaps best loved by Robert Lewis Stevenson of any place on the islands, will soon be only a memory, for it has been sold to James W Pratt and other interests and will immediately be cut up into building lots.”

“The price of the land, which comprises 11 2/3 acres, was $60,000. It is the plan of Mr. Pratt to subdivide the estate into 40 lots and make it an exclusive and one of the most beautiful residential districts in Honolulu.” (Honolulu Star-Bulletin, January 19, 1917)

Shortly after, ads started getting posted in the local papers, “For sale – Entire furnishings of ʻĀinahau hotel, 40 bedroom sets, billiard and pool tables, etc.” (Honolulu Star Bulletin, March 26, 1917)

Ainahau-when used as hotel-cars-1915

Ainahau Hotel-brochure-1913

Ainahau_-_Kaiulani’s_House_after-1897

Entrance_to_Ainahau,_near_Honolulu,_residence_of_Princess_Kaiulani-1901

Ainahau_-_Kaiulani’s_House_after-1897

Interior_of_house_at_Ainahau

Ainahau_-_Kaiulani’s_House_after-1897

Liliy_pond_and_coconut_groves_at_Ainahau

Banyan_tree_at_Ainahau

Ainahau_Estate_over_present_map-CulturalSurveys

Kaiulani_at_Ainahau_1898

Princess-Likelike-HSA

June 30, 2024 by Peter T Young Leave a Comment

Lalani Village

“In this idyllic setting, you will thrill to the romance of Island yesterdays. Delicious foods of the lū‘au will please the discriminating, Ancient Hula … native maids … weird chanting … thumping gourds … strumming ukulele … plaintive Island melodies … majestic palms … quaint grass huts.”

In 1932 George Paele Mossman opened the Lalani Hawaiian Village in Waikiki with demonstrations of traditional crafts, music and lū‘au as a way of preserving and teaching what he termed “Hawaiian lore that is fast vanishing.”

The village, conceived of as living museum, archive, school and tourist entertainment center, of 8-grass houses was erected on 1-acre and a program of classes (in Hawaiian language, hula, music, food preparation, surfing and fishing.)

For $2, the visitor received a 1-hour lecture on village life, followed by a lūʻau and a show, with performances led by the Mossman family.

Born March 28, 1891, Mossman was one of 11 children. His father was Scottish and his mother, Nahua Kealoha, was Hawaiian. George grew up fluent in Hawaiian culture. On January 21, 1910, Mossman married Rebecca G Kainapau.

The earliest written account of the life of George Mossman appeared in a Time magazine article describing a teenage Mossman’s attempt at the craft of violin making in 1908.

But it was not the violin that became Mossman’s musical instrument; Mossman turned his craftwork efforts to building ukuleles.

Mossman entered the ukulele business the year before the 1915 Pan Pacific International Exposition, in San Francisco. The Exposition featured Hawaiian culture of music and dance – including a new and curious instrument, the ukulele.

As an ukulele maker, Mossman was a major influence during the golden era of ukulele popularity and innovation. In 1927, he claimed to have perfected a ukulele which could be heard from half a mile away and yet still retain its clarity and tonal sweetness (he called it the Bell Tone.)

By 1933, he suspended the manufacture of ukuleles and devoted his time to Lalani Village. Lalani Village was designed to look and feel like an ancient Hawaiian community, one that had existed before western contact and long before the development of Waikiki as a visitor destination.

Lalani Village was the first of its kind and “probably the first ‘Hawaiian cultural center’” ever “for what (Mossman) hoped would be a great cultural awakening”. (Kealoha)

The Village, situated at the corner of Kalākaua and Paoakalani Streets (where the family was residing and now is the present site of the Waikiki Beach Marriott,) conducted hula and musical performances, featuring the entire Mossman family dressed in the fashion of the ancient aliʻi; Mossman himself in a loincloth and feather cape.

The family operation included every member of Mossman’s immediate family: his wife, Emma; several sons; and three daughters: Leilani, Piʻilani and Pualani.

Pualani was known for her “Volcano hula” dance, the highlight of the show. She would dance alone on a raised platform with another performer blowing fire and lighting a model of a volcano. (Pualani later performed at the Hawaiian Room in the Hotel Lexington.)

It was “called the last stronghold of real Hawaiian culture. It is encircled by a high wail and every day a cross-section of life as lived by Hawaiians 200 years ago is reenacted. There are grass huts for the men and grass huts for the women.”

“The native dances, the language, the customs are taught and preserved. There is a heiau (temple), and an imu (underground oven) where pigs are roasted.”

“Guides take you from point to point, lecturing on a picturesque form of living that has practically disappeared. It is Mossman’s idea to a preserve this culture through education. (The News, Frederick Maryland, August 11, 1938)

In 1934 the hula teachers, kapa makers, and canoe builders were joined by the 87-year-old Kuluwaimaka, who became a resident of the village; Kuluwaimaka was court chanter for the King David Kalākaua.

There were also afternoon shows targeting the regularly arriving ocean liner passengers, where a presumably less elegant show that could be enjoyed for a mere 50 cents. Also, for those who were residents or staying for a while, 40 hula lessons cost $10. Ukulele and language lessons were also available.

The Lalani village provided a restaurant, Lalani’s Poi Inn, where the visitors would adventure and where the kamaʻāina would savor genuine tradition.

A Lalani Village was considered for New York, as well. An August 24, 1938 newspaper article noted, “Yes, I like this. It will do. I don’t know just where it will be, but New York is the right place for it.” (Mossman quoted in the Free Lance-Star after a driving and aerial tour of Manhattan.)

During World War II, the military took over the property and used it for army bathhouses and a post exchange. The Mossmans finally reopened the village in 1946, and it stayed open until 1955 (the year Mossman died.) (Lots of information here is from Imada, Tucker, Desmond, Reynolds and King.)

Hula Show at Lalani Hawaiian Village, Waikiki-BM-ca.1935

Grass house at Lalani Village, Waikiki-PP-32-4-001

Grass house at Lalani Village, Waikiki-PP-32-4-003

Grass house at Lalani Village, Waikiki-PP-32-4-005

Grass house at Lalani Village, Waikiki-PP-32-4-006

Grass house at Lalani Village, Waikiki-PP-32-4-007

Grass house at Lalani Village, Waikiki-PP-32-4-008

Grass house at Lalani Village, Waikiki-PP-32-4-009

Grass house at Lalani Village, Waikiki-PP-32-4-010

Hawaiian man thatching a grass house at Lalani Village, Waikiki-PP-32-3-004-1930s

Hawaiian man who built grass houses at Lalani Village, Waikiki-PP-32-4-021

Lalani Village-Coconut Tree Climbing-ebay

Pualani Mossman dancing the hula at Lalani Village, Waikiki-PP-33-1-017-1935

Tourist at Lalani Village, Waikiki-PP-32-4-004

Tourist at Lalani Village, Waikiki-PP-32-4-011

Tourist at Lalani Village, Waikiki-PP-32-4-024

Two hula dancers with ukulele, wearing tapa outfits, Lalani Village-PP-32-10-007

June 29, 2024 by Peter T Young 1 Comment

A Day in the Life

“June 29th. A busy day. – – – -”

In part, the sole entry for that day in Sybil Bingham’s journal (1820) helps to describe what life was like for the families of the early missionaries in Hawaiʻi.

The Prudential Committee of the ABCFM in giving instructions to the pioneers of 1819 said: “Your mission is a mission of mercy, and your work is to be wholly a labor of love. … Your views are not to be limited to a low, narrow scale, but you are to open your hearts wide, and set your marks high. You are to aim at nothing short of covering these islands with fruitful fields, and pleasant dwellings and schools and churches, and of Christian civilization.” (The Friend)

Over the course of a little over 40-years (1820-1863 – the “Missionary Period”,) about 184-men and women in twelve Companies served in Hawaiʻi to carry out the mission of the ABCFM in the Hawaiian Islands.

One of the first things the missionaries did was to learn the Hawaiian language and create an alphabet for a written format of the language. Their emphasis was on teaching and preaching.

The missionaries were scattered across the Islands, each home was usually in a thickly inhabited village, so that the missionary and his wife could be close to their work among the people.

In the early years, they lived in the traditional thatched houses – “our little cottage built chiefly of poles, dried grass and mats, being so peculiarly exposed to fire … consisting only of one room with a little partition and one door.” (Sybil Bingham) The thatched cottages were raised upon a low stone platform. Later, they lived in wood, stone or adobe homes.

The missionaries did not bring much furniture with them (and there were no stores or lumber yards,) so boxes in which their goods had been packed coming to the Islands served as tables and chairs.

However, “To-day I have been presented with what I may call an elegant chair …. My husband, I believe, was never a chair-maker before, but happy for me and the Mission family that he is every thing.” (Sybil Bingham, June 22, 1820)

(When the Binghams left the Islands in 1840, they took the chair with them; Sybil refused to part with it. Her wish was that when the last summons came she might be found in that chair, and her wish was granted when she died in 1848. (Bingham Journal))

The missionary family’s day began at 4 am (… it continued into the night, with no breaks.)

The mission children were up then, too; in the early morning, the parents taught their children. “We had one tin whale-oil lamp between us, with a single wick…. Soon after five we had breakfast.” (Bishop)

By 9 am, after accomplishing all domestic duties and schooling of the children, the wives would begin the instruction of the Hawaiian children – and taught them for six solid hours, occasionally running into the house to see that all was straight.

“Very soon I gathered up 12 or 15 little native girls to come once a day to the house so that as early as possible the business of instruction might be commenced. That was an interesting day to me to lay the foundation of the first school ever assembled”. (Sybil Bingham)

These early missionaries taught their lessons in Hawaiian, rather than English. In part, the mission did not want to create a separate caste and portion of the community as English-speaking Hawaiians. (In later years, the instruction, ultimately, was in English.)

“It has been a busy day – have done fitting work, of gowns, for two or three native women, – attending to the reading of others, – instructing our school children, entertaining Mr. Allen, and his little Peggy who has been with us through the day, writing a little, etc., etc. The days glide smoothly with us inwardly.” (Sybil Bingham)

“During the period from infancy to the age of ten or twelve years, children in the almost isolated family of a missionary could be well provided for and instructed in the rudiments of education without a regular school … But after that period, difficulties in most cases multiplied.” (Hiram Bingham)

“Owing to the then lack of advanced schools in Hawaii, the earlier mission children were all ‘sent home’ around Cape Horn, to ‘be educated.’ This was the darkest day in the life history of the mission child.”

“Peculiarly dependent upon the family life, at the age of eight to twelve years, they were suddenly torn from the only intimates they had ever known, and banished, lonely and homesick, to a mythical country on the other side of the world …”

“… where they could receive letters but once or twice a year; where they must remain isolated from friends and relatives for years and from which they might never return.” (Bishop)

Missionaries were torn between preaching the gospel and teaching their kids. “(M)ission parents were busy translating, preaching and teaching. Usually parents only had a couple of hours each day to spare with their children.” (Schultz)

Very prominent in the old mission life was the annual “General Meeting” where all of the missionaries from across the Islands gathered at Honolulu from four to six weeks.

“Often some forty or more of the missionaries besides their wives were present, as well as many of the older children. … Much business was transacted relating to the multifarious work and business of the Mission. New missionaries were to be located, and older ones transferred.” (Bishop)

The annual gathering of the Cousins, descendants of the early missionaries, continues. Our family is part of the Society and Cousins. Hiram and Sybil Bingham (Hiram was leader of the first 1820 group of missionaries to Hawai‘i) are my great-great-great grandparents.

Today, the Hawaiian Mission Children’s Society, a nonprofit educational institution and genealogical society, exists to promote an understanding of the social history of nineteenth-century Hawai‘i and its critical role in the formation of modern Hawai‘i. I am proud to have served as President of the Society.

The Society operates the Hawaiian Mission Houses Historic Site and Archives, comprised of three historic buildings and a research archives with reading room. The Society also compiles the genealogical records of the American Protestant missionaries in Hawai‘i and promotes the participation of missionary descendants in the Society’s activities.

Through the Site and Archives, the Society collects and preserves the documents, artifacts and other records of the missionaries in Hawai‘i’s history; makes these collections available for research and educational purposes; and interprets the historic site and collections to reflect the social history of nineteenth century Hawai‘i and America.