Images of Old Hawaiʻi

by Peter T Young 1 Comment

Laʻanui and Namahana

“I cannot die happy without making this reparation while the breath is in my body. Forgive me for the part I took in the wrongful measure.” (Namahana Kekuwai-Piia; Pratt)

Whoa … let’s look back.

“There were born to Nuhi and Kaohele first a daughter and then a son, the girl being named Kekaikuihala and the boy Laʻanui. Kamehameha, although fierce and cruel in war, was disposed to be conciliatory toward those he conquered, aiming to make amends in a measure for the wrongs he inflicted and to establish friendly relations with families to which he had brought misfortune.”

“He extended a welcoming hand and opened his heart to many, men and women alike, who flocked to his hospitable court. Alliances in this way were created, and one by one new homes spread over the lately deserted countryside once more, through the influence of which contentment was made to rule supreme in the land.”

“Among the visitors to the royal court was (Namahana) Kekuwai-Piia, who had just become a widow, coming as a guest of her sister, Queen Kaʻahumanu. Laʻanui was a boy growing to maturity.” (Pratt)

“The king had not forgotten the great wish of his heart, coveting possession of Waimea and hoping to gain it, if not in battle, through a matrimonial alliance. His failure to accomplish this end through Kaohele was a sting to the old warrior’s pride, and now he chose a new agent of his ambition by inviting Laʻanui to the court.”

“The invitation was gladly accepted and the visit lasted for months. Kamehameha was loath to have Laʻanui depart while he was slyly intriguing with Kaʻahumanu to negotiate a marriage between Piʻia and Laʻanui.”

“Piʻia is described as being a person heavily built and not prepossessing in appearance like her sisters Kaahumanu and Kaheiheimalie. When at last the proposition was put squarely to Laʻanui, that it was the united wish of the king and queen that the marriage should take place, for a moment he was dejected.”

“To wed a woman very many years his senior was not the desire of his heart. Yet realizing that it might be perilous to go contrary to the express desire of the powerful monarch he quietly consented ‘to take the bitter pill.’” (Pratt)

“The couple took up their residence at Waialua, permanently, upon one of the divisions of land which Piʻia had received as her portion out of her father’s large estate.” (Pratt)

Laʻanui and Piʻia were one of the first couples to be married by Hiram Bingham.

“He was an interesting young chief of the third rank, well featured, and a little above the middling stature.” (Bingham)

“I could not refrain from tears to see the happy meeting of this interesting pair, after their separation for so lamentable a cause. His protection and restoration they both now piously ascribed to the care of Jehovah – the Christian’s God.”

“After a few expressions of mutual joy and congratulation, and a few words as to the state of affairs at Kauai, at Namahana’s suggestion, with which her husband signified his concurrence, we sang a hymn of praise, and united in thanksgiving to the King of nations for his timely and gracious aid to those who acknowledge his authority and love his Word.” (Bingham)

“Laʻanui, by his correct behavior for more than five years, has given us much satisfaction. He is a good assistant in the work of translation; we consult him and others of his standing, with more advantage than any of the youth who have been instructed in foreign school.” (Bingham)

On June 5, 1825, Laʻanui, Piʻia, former Queen Kaʻahumanu and a couple others “came before the congregation (of Kawaiahaʻo Church,) the only organized church then in the island, and made a statement of their religious views, and their desire to join themselves to the Lord’s people, and to walk in his covenant.” (Bingham)

Unfortunately, Piʻia’s corpulence did not inure to healthfulness and before long, she sickened and died. On her deathbed, she said to her husband:

“Laʻanui, I wish to divulge a secret in my heart to you. It was not my work that you gave up your patrimonial inheritance to me. It was at the instigation of Kamehameha that I played coyly toward you in order to gratify his selfish motives.”

“For your cheerful sacrifice of what was so dear to your hear I feel it is my duty to repay you.”

“Therefore, in return for great kindness I leave this dear Waialua to you, as well as all the other lands, which I own, for my token of love for you. I cannot die happy without making this reparation while the breath is in my body. Forgive me for the part I took in the wrongful measure.” (Namahana Kekuwai-Piʻia; Pratt)

“Laʻanui was the paramount chief of the Waialua division from 1828 to his death in 1849, as well as the particular ‘lord’ (hakuʻāina) of Kawailoa, the district (ahupuaʻa) corresponding to the Anahulu River valley.” (Kirch)

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Victoria Kamāmalu

There were four children of Kīnaʻu, daughter of Kamehameha I, the highest in rank of any of the women chiefs of her day; these were Moses, Lot (afterwards Kamehameha V,) Alexander Liholiho (afterwards Kamehameha IV) and Victoria. (Liliʻuokalani)

“When I was taken from my own parents and adopted by Paki and Konia, or about two months thereafter, a child was born to Kīnaʻu. That little babe was the Princess Victoria, two of whose brothers became sovereigns of the Hawaiian people.”

“While the infant was at its mother’s breast, Kīnaʻu always preferred to take me into her arms to nurse, and would hand her own child to the woman attendant who was there for that purpose.”

“So she frequently declared in the presence of my adopted mother, Konia, that a bond of the closest friendship must always exist between her own baby girl and myself as aikane or foster-children of the same mother, and that all she had would also appertain to me just as if I had been her own child”. (Liliʻuokalani)

Victoria Kamāmalu, the only daughter of Kīnaʻu, Kaʻahumanu II and her third husband Mataio Kekūanāoʻa, was born at the Honolulu Fort, on November 1, 1838.

Through her mother she was granddaughter of King Kamehameha I; she was named after her maternal aunt Queen Kamāmalu, the wife of Kamehameha II, who died in London from the measles.

Kīnaʻu died on April 4, 1839, not long after the birth of her youngest child, Victoria; her father Kekūanāoʻa then raised Victoria. He was the royal governor of Oʻahu. She was educated at Royal School along with all her cousins and brothers.

At the age of 17, Victoria Kamāmalu was appointed Kuhina Nui by her brother Kamehameha IV soon after he ascended the throne in December 1854.

The Kuhina Nui was a unique position in the administration of Hawaiian government and had no specific equivalent in western governments of the day. It has been described in general terms as “Prime Minister,” “Premier” and “Regent.”

The Kuhina Nui held equal authority to the king in all matters of government, including the distribution of land, negotiating treaties and other agreements, and dispensing justice.

Since 1845, by legislative act, the office of Kuhina Nui had been joined with that of the Minister of Interior. Given her young age, it would have been clear to the King, Privy Council and Legislative Council that Victoria was not suited to be Minister of Interior.

Therefore, on January 6, 1855, an act was passed to repeal the earlier legislation. She received her appointment ten days later. (Hawaii State Archives)

Article 45 of the 1852 Constitution of Hawaiian Kingdom stated: “Art. 45. All important business of the kingdom which the King chooses to transact in person, he may do, but not without the approbation of the Kuhina Nui. The King and Kuhina Nui shall have a negative on each other’s public acts.”

The Constitution of 1852 further clarified some of the office’s responsibilities, including its authority in the event of the King’s death or minority of the heir to the throne. The office of Kuhina Nui functioned from 1819 to 1864, through the reigns of Kamehameha II, III, IV and V.

Kaʻahumanu was such a powerful person and Kuhina Nui that subsequent female Kuhina Nui adopted her name, Kīna‘u (Kaʻahumanu II) (1832-1839,) Kekāuluohi (Kaʻahumanu III) (1839-1845) and Victoria Kamāmalu (Kaʻahumanu IV) (1855-1863.) (Keoni Ana (1845-1855) and Mataio Kekūanāo‘a (1863-1864) were the male Kuhina Nui.)

The Constitution (1852 – Article 47) further stated that the Kuhina Nui (Premier), in absence of a Monarch, would fill the vacant office. “Whenever the throne shall become vacant by reason of the King’s death, or otherwise, and during the minority of any heir to the throne, the Kuhina Nui, for the time being, shall, during such vacancy or minority, perform all the duties incumbent on the King, and shall have and exercise all the powers, which by this Constitution are vested in the King.”

This situation occurred once, when Kuhina Nui Victoria Kamāmalu (Kaʻahumanu IV) assumed the powers of the monarchy – and, was conceptually “Queen” for a day (November 30, 1863) – the first sole-ruling female of the Kingdom of Hawaiʻi.

‘Prince Bill’ (later King Lunalilo) and Victoria Kamāmalu were betrothed to each other in their childhood at the behest of Kamāmalu’s mother Kīna‘u.

The seemingly inevitable marriage was thwarted by Kamehameha IV – Kamāmalu’s brother Alexander Liholiho. The king feared that his own line of succession would be jeopardized by the ardor of prince and princess.

Because he would be outranked by the offspring of their union (as would any children of his own marriage to Emma Rooke), he forced his sister into breaking off her relationship with Lunalilo. (de Silva)

“Kamāmalu died at 10 am on May 29, 1866, at Papakanene house at Mokuʻaikaua… She was in bed for three weeks before she was taken.”

“On Sunday evenings the members of her two churches pleaded with the Lord, but the trouble was too grave for their petitions. The doctors, too, were unable to make her well. The length of her life was 27 years and seven months.” (ʻIʻi; de Silva)

She died without a written will, so her vast landholdings, including much of the original private lands of her mother and Queen Kaʻahumanu, were inherited by her father and eventually passed to her half-sister Princess Ruth Keʻelikōlani who willed them to Bernice Pauahi Bishop and where they became part of the Kamehameha Schools.

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Battle of Kuamo‘o

“An extraordinary event marked the period of Liholiho’s rule, in the breaking down of the ancient tabus, the doing away with the power of the kahunas to declare tabus and to offer sacrifices, and the abolition of the tabu which forbade eating with women (ʻAi Noa, or free eating.)”  (Kamakau)

“The custom of the tabu upon free eating was kept up because in old days it was believed that the ruler who did not proclaim the tabu had not long to rule….The tabu eating was a fixed law for chiefs and commoners, not because they would die by eating tabu things, but in order to keep a distinction between things permissible to all people and those dedicated to the gods”. (Kamakau)

Following the death of Kamehameha I in 1819, King Kamehameha II (Liholiho) declared an end to the kapu system.  In a dramatic and highly symbolic event, Kamehameha II ate and drank with women, thereby breaking the important eating kapu.

This changed the course of the Hawaiian civilization and ended the kapu system (and the ancient organized religion), effectively weakened belief in the power of the gods and the inevitability of divine punishment for those who opposed them, and made for the transformation.

Forty years had passed since the death of Captain Cook at Kealakekua Bay, during which time the kapu system was breaking down; social behavior was changing rapidly and western actions clearly were immune to the ancient Hawaiian kapu (tabus).

Kamehameha II sent word to the island districts, and to the other islands, that the numerous heiau and their images of the gods be destroyed.

Kekuaokalani (Liholiho’s cousin) and his wife Manono opposed the abolition of the kapu system and assumed the responsibility of leading those who opposed its abolition.  These included priests, some courtiers and the traditional territorial chiefs of the middle rank.

Kekuaokalani demanded that Liholiho withdraw his edict on abolition of the kapu system.  Kamehameha II refused.

Keōpūolani (Liholiho’s mother,) ali‘i kapu (sacred chief), confronted Kekuaokalani.  She tried to negotiate with him so as to prevent a battle that could end with her son’s losing the kingdom.

The two powerful cousins engaged at the battle of Kuamo‘o. The battle was fought about December 20, 1819 (Emerson, Bishop).

The royal army, led by Kalanimōkū, numbered by nearly fifteen-hundred warriors, some of them bearing firearms.  Kekuaokalani had fewer men and even fewer weapons than the king’s better-armed forces.

“Kekuaokalani was killed on the field, and Manono, his brave and faithful wife, fighting by his side, fell dead upon the body of her husband with a musket-ball through her temples.”  (Kalākaua)

The Journal of William Ellis (1823): Scene of Battle with Supporters of Idolatry – “After traveling about two miles over this barren waste, we reached where, in the autumn of 1819, the decisive battle was fought between the forces of Rihoriho (Liholiho), the present king, and his cousin, Kekuaokalani, in which the latter was slain, his followers completely overthrown, and the cruel system of idolatry, which he took up arms to support, effectually destroyed.”  (Ellis)

“The natives pointed out to us the place where the king’s troops, led on by Karaimoku (Kalanimōkū), were first attacked by the idolatrous party. We saw several small heaps of stones, which our guide informed us were the graves of those who, during the conflict, had fallen there.”  (Ellis)

“We were then shewn the spot on which the king’s troops formed a line from the seashore towards the mountains, and drove the opposing party before them to a rising ground, where a stone fence, about breast high, enabled the enemy to defend themselves for some time, but from which they were at length driven by a party of Karaimoku’s (Kalanimōkū) warriors.”  (Ellis)

“The small tumuli increased in number as we passed along, until we came to a place called Tuamoo (Kuamo‘o)…”  (Ellis)

“Thus died the last great defenders of the Hawaiian gods.  They died as nobly as they had lived, and were buried together where they fell on the field of Kuamo‘o.”  (Kalākaua)

“Small bodies of religious malcontents were subdued at Waimea and one or two other points, but the hopes and struggles of the priesthood virtually ended with the death of Kekuaokalani.”  (Kalākaua)

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by Peter T Young 6 Comments

Kamehameha’s Wives

When you think of King Kamehameha’s family life, specifically his wives, often the thoughts are limited to Kaʻahumanu and Keopuolani.

Kaʻahumanu was Kamehameha’s favorite wife. Born in Hana, Maui in about 1768, Kaʻahumanu’s siblings include Governor John Adams Kuakini of Hawaiʻi Island, Queen Kalakua Kaheiheimalie (another wife of Kamehameha I) and Governor George Cox Keʻeaumoku II of Maui.

By birth, Kaʻahumanu ranked high among the Hawaiians. Her father was Keʻeaumoku, a distinguished warrior and counselor of Kamehameha the Great. Her mother Namahana was a former wife of the king of Maui, and the daughter of Kekaulike (a great king of that island.)

Kaʻahumanu was one of the most powerful people in the Islands at the time of the arrival of the missionaries. There were those who were higher by birth, and there were those who were higher by title, but there was probably none who held greater influence.

She was described to have a kindly and generous disposition and usually had as pleasant relations with foreigners who respected her royal rights. She was cautious and slow in deciding – more business-like in her decision-making – but once her mind was made up, she never wavered.

She had requested baptism for Kepouolani and Keʻeaumoku when they were dying, but she waited until April, 1824, before requesting the same for herself.

Keopuolani (the gathering of the clouds of heaven) was the highest ranking chief of the ruling family in the kingdom during her lifetime.

She was aliʻi kapu of ni‘aupi‘o (high-born – offspring of the marriage of a high-born brother and sister or half-brother and half-sister) rank, which she inherited from her mother, Kekuʻiapoiwa Liliha and her father Kiwalaʻo.

Her ancestors on her mother’s side were ruling chiefs of Maui; her ancestors on her father’s side were the ruling chiefs of the island of Hawai‘i. Keopuolani’s genealogy traced back to Ulu, who descended from Hulihonua and Keakahulilani, the first man and woman created by the gods.

Keopuolani usually resided with Kamehameha at Kailua-Kona. This, however, was not their constant dwelling place, although it was a favorite one. Aliʻi typically had multiple homes and divided their time between the different places of importance.

In 1797, she gave birth to a son, Liholiho. Kamehameha wanted Keopuolani to go to Oʻahu, to Kukaniloko, a famous birthing site and heiau (temple,) however, she was too ill to travel, and gave birth to their first-born child in Hilo. Kauikeaouli, her second son, was born in Keauhou, North Kona. She named him after her father, Kalanikauikeaouli Kiwalaʻo.

Kamehameha allowed Keopuolani to have other husbands after she gave birth to his children, a practice common among aliʻi women (except Kaʻahumanu.) Kalanimoku and Hoapili were her other husbands.

Keopuolani is said to have been the first convert of the Protestant missionaries in the Islands, receiving baptism from Rev. William Ellis in Lāhainā on September 16, 1823. She was ill and died shortly after her baptism.

Kamehameha I died in 1819 at his home at Kamakahonu in Kailua-Kona, his son, Liholiho became King Kamehameha II. Shortly after that, Kaʻahumanu and Keopuolani joined in convincing Liholiho to break the kapu system which had been the rigid code of Hawaiians for centuries. Upon Liholiho’s death in 1825, his brother, Kauikeaouli became Kamehameha III.

These were not Kamehameha’s only wives; according to Ahlo & Walker, he had 30-wives. From them, he had 35-children from 18 of the wives (12 did not bear any children.) Following is a listing of Kamehameha’s wives and approximate dates of when they got together.

1766 Kalola
1766 Kalolawahilani-a-Kumukoʻa
1766 Kekuaipiia Namahana (Lydia)
1767 Kanekapolei
1767 Peleuli;
1767 Kalola (Kalolapupuka)
1767 Kalola-a-Kumukoʻa
1775-1782 – Kauhilanimaka
1775-1782 Kahailiopua
1775-1782 Wahine-palama (ʻEwaloa)
1775-1782 Maunalika
1785 Kaʻahumanu
1790 Kekuʻiapoiwa Liliha
1790 Kalaniakuwa
1790 Keohohiwa
1790 Kekikipua
1794 Kaʻakaupalahalaha
1796 Keopuolani
1799 Kaheiheimalie
1799-1809 – Kai
1799-1809 Kahoa
1799-1809 Kahakuha’akoi –Wahinepio
1799-1809 Kikipa’a
1799-1809 Kamaeokalani
1809 Kekauluohi
1809 Kekupuohi
1812 Kekau’onohi
1812 Kaupekamoku
1812 Ha’alo’u
1812 Kaloi

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by Peter T Young 1 Comment

Aikapu

Fornander writes that prior to the period of Pā‘ao “… the kapus (forbidden actions) were few and the ceremonials easy; that human sacrifices were not practiced, and cannibalism unknown; and that government was more of a patriarchal than of a regal nature.”

Pā‘ao is said to have been a priest, as well as a chief and navigator, who arrived in the island of Hawai‘i as early as in the twelfth or thirteenth century (many say he was from Tahiti.)

Pā‘ao is reported to have introduced (or, at least expanded upon) a religious and political code in old Hawai`i, collectively called the kapu system. This forbid many things and demanded many more, with many infractions being punishable by death.

One of the most fundamental of this type of prohibition forbade men and women from eating together and also prohibited women from eating certain foods – ʻaikapu (to eat according to the restrictions of the kapu.)

The ʻaikapu is a belief in which males and females are separated in the act of eating; males being laʻa or ‘sacred,’ and females haumia or ‘defiling’ (by virtue of menstruation.)

Since, in this context, eating is for men a sacrifice to the male akua (god) Lono, it must be done apart from anything defiling, especially women. Thus, men prepared the food in separate ovens, one for the men and another for the women, and built separate eating houses for each.

“The kahuna suggested that the new ʻaikapu religion should also require that four nights of each lunar month be set aside for special worship of the four major male akua, Ku, Lono, Kane and Kanaloa. On these nights it was kapu for men to sleep with their wahine. Moreover, they should be at the heiau (temple) services on these nights.” (Edith Kanaka‘ole Foundation and Lilikalā Kame‘eleihiwa)

“Under ʻaikapu, certain foods, because of their male symbolism, also are forbidden to women, including pig, coconuts, bananas, and some red fish.”(Edith Kanaka‘ole Foundation and Lilikalā Kame‘eleihiwa)

“The custom of the tabu upon free eating was kept up because in old days it was believed that the ruler who did not proclaim the tabu had not long to rule. If he attempted to continue the practice of free eating he was quickly disinherited.”

“It was regarded as an impious act practiced by those alone who did not believe in a god. Such people were looked upon as lower than slaves. The chief who kept up the ancient tabu was known as a worshiper of the god, one who would live a long life protected by Ku and Lono.”

“He would be like a ward of Kane and Kanaloa, sheltered within the tabu. The tabu eating was a fixed law for chiefs and commoners, not because they would die by eating tabu things, but in order to keep a distinction between things permissible to all people and those dedicated to the gods.”

“The tabu of the chief and the eating tabu were different in character. The eating tabu belonged to the tabus of the gods; it was forbidden by the god and held sacred by all. It was this tabu that gave the chiefs their high station.” (Kamakau)

If a woman was clearly detected in the act of eating any of these things, as well as a number of other articles that were tabu, which I have not enumerated, she was put to death. (Malo)

Certain places were set apart for the husband’s sole and exclusive use; such were the sanctuary in which he worshipped and the eating-house in which he took his food.

The wife might not enter these places while her husband was worshipping or while he was eating; nor might she enter the sanctuary or eating-house of another man; and if she did so she must suffer the penalty of death, if her action was discovered. (Malo)

Early visitors to the Islands also wrote of times that the ʻaikapu was broken (but not with consent – it was broken as a practice of some women.)

Ellis, on Captain Cook’s voyage noted, “The women were not averse to eating with us, though the men were present, and would frequently indulge themselves with pork, plantains and coco nuts, when secure from being seen by them.” (Ellis’s Authentic Narrative, 1788)

Likewise Samwell (also on Cook’s voyage) noted, “While they (women) were on board the ships with us they would never touch any food or ripe plantains except privately & by stealth, but then they would eat very hearty of both & seemed very fond of them”. (Samwell; Sahlins)

But there were times ʻaikapu prohibitions were not invoked and women were free to eat with men, as well as enjoy the forbidden food – ʻainoa (to eat freely, without regarding the kapu.)

“In old days the period of mourning at the death of a ruling chief who had been greatly beloved was a time of license. The women were allowed to enter the heiau, to eat bananas, coconuts and pork, and to climb over the sacred places.” (Kamakau)

“Free eating followed the death of the ruling chief; after the period of mourning was over the new ruler placed the land under a new tabu following old lines. (Kamakau)

Following the death of Kamehameha I in 1819, Liholiho assented and became ruling chief with the title Kamehameha II and Kaʻahumanu, co-ruler with the title kuhina nui.

Kaʻahumanu, made a plea for religious tolerance, saying: “If you wish to continue to observe (Kamehameha’s) laws, it is well and we will not molest you. But as for me and my people we intend to be free from the tabus.”

“We intend that the husband’s food and the wife’s food shall be cooked in the same oven and that they shall be permitted to eat out of the same calabash. We intend to eat pork and bananas and coconuts. If you think differently you are at liberty to do so; but for me and my people we are resolved to be free. Let us henceforth disregard tabu.”

Keōpūolani, another of Kamehameha I’s wives, was the highest ranking chief of the ruling family in the kingdom during her lifetime. She was a niʻaupiʻo chief, and looked upon as divine; her kapu, equal to those of the gods. (Mookini) Giving up the ʻaikapu (and with it the kapu system) meant her traditional power and rank would be lost.

Never-the-less, symbolically to her son, Liholiho, the new King of the Islands, she put her hand to her mouth as a sign for free eating. Then she ate with Kauikeaouli, and it was through her influence that the eating tabu was freed. Liholiho permitted this, but refrained from any violation of the kapu himself. (Kuykendall)

Keōpūolani ate coconuts which were tabu to women and took food with the men, saying, “He who guarded the god is dead, and it is right that we should eat together freely.” (Kamakau)

The ʻainoa following Kamehameha’s death continued and the ʻaikapu was not put into place – effectively ending the centuries-old kapu system.

Some have suggested it was the missionaries that ended the kapu that disrupted the social/political system in the Islands; that is not true. The American Protestant missionaries did not arrive in the Islands until the next year (April 4, 1820.) The Hawaiians ended their centuries’ long social/political system.

Sybil Bingham’s Journal entry for March 30, 1820, at the first landing of the Pioneer Company of missionaries, clearly notes the kapu was overturned and the heiau destroyed before the American Protestant missionaries arrived.

“March 30th, 1820. – Memorable day – a day which brings us in full view of that dark pagan land so long the object of our most interested thoughts. Between twelve and one this morning, the word was from Thomas who was up watching, ‘land appears’. When the watch at four was called, Honoree (Honoli‘i) came down saying, ‘Owhyhee sight!’”

“There was but little sleep. When the day afforded more light than the moon we were all out, and judge you, if possible, what sensation filled our breasts as we fixed our eyes upon the lofty mountains of Owhyhee!”

“O! it would be in vain to paint them. I attempt it not. A fair wind carried us by different parts of the island near enough to discern its verdure, here and there a cataract rushing down the bold precipice—some huts, natives and smoke.”

“I would I could put my feelings, for a little season, into your bosoms. No boats coming off as usual, Capt. B— thought it advisable to send ashore to inquire into the state of things, and where he might find the king.”

“Our good Thomas and Honoree, with Mr. Hunnewell and a few hands, set off. Our hearts beat high, and each countenance spoke the deep interest felt as we crowded around our messengers at their return.”

“With almost breathless impatience to make the communication, they leap on board and say, Tamaahmaah is dead!”

“The government is settled in the hands of his son Keehoreeho-Krimokoo is principal chief—the taboo system is no more–men and women eat together!—the idol gods are burned !!”

“How did we listen! What could we say? The Lord has gone before us and we wait to see what He has for us to do.”

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