Kaahumanu | Page 3 | Images of Old Hawaiʻi

July 26, 2023 by Peter T Young 1 Comment

Pōhakuloa

“E ku a mu mu.” (Be still! It is a god!)

“In ancient time women when they were to become Mothers made a pageant of love and ambition to this stone (Pōhakuloa) giving a Mohai (offering) laying before this God a fish called Hilu and emblem of gentleness, graceful, and good disposition in the child.”

“The fish Hilu was accompanied with the leaves of the Lama (a very large wood used in building houses for the Gods), and Emblem of wisdom, ambition and brightness for the child, Lamalama a torch (a beacon of light.)” (Montano – Galioto)

Pukui says it’s a “Large stone believed to bless expectant mothers and endow children with strength and wisdom.” “The Pōhakuloa stone … was worshipped by Hawaiian women who prayed for their children to have wisdom and strength.” (Aluli & McGregor)

About 1830, Queen Ka‘ahumanu ordered that a wall should be built from Punchbowl past Punahou to keep cattle from the inland residential areas. The stone wall also marked a path across Makiki that was first called Stonewall Street (it’s now known as Wilder Avenue.)

The Queen wished to form a gateway at Punahou School through this wall, and wanted two large stones on each side of the gate.

The stone would not move at first, so a kahuna was consulted. The kahuna suggested that a lūʻau, or feast, be prepared with certain foods. After the lūʻau, the stone was moved easily to its new spot.

“My father had great difficulty in persuading them to move a large stone, which they revered as a Kupua, or local deity. This was to be placed at one side of the upper gate as a part of the wall. It was considered very dangerous to move a Kupua, and disaster was almost sure to follow.”

“The workmen believed that the rock would remain stationary and refuse to be up-rooted, but it was displaced without any calamity and dragged by a team of oxen to the gate.” (Rice, The Friend, March 1924)

“The stone was to be transported from the northeastern slope of Round Top (near the former home of Mrs. FM Swanzy). Its sacred nature required that ‘So sacred was Pōhakuloa that none but the king himself could sanction its removal and for that ceremony even the presence of the king was necessary, stripling though he was.'” (Damon, The Friend, March 1924).

“The big rock was exhumed from its bed (on the west side of the road leading to Manoa Valley, opposite the old “Cow Pen”) and rolled upon a framework of ship’s spars. The young King (Kamehameha III) then seated himself upon the apex of the rock, and gave the word of command …”

“… when rock, King and all were lifted upon the shoulders of the hulumanus – numerous as ants tugging at a kernel of corn – and carried down to its place.” (Damon, The Friend, March 1924)

Pōhakuloa was shaped like a “mammoth taro leaf.” Originally nine feet in length, the rock stood seven feet above ground and two below.

“(T)he huge lava boulder that stood guard at the Punahou gate. A monumental pyramid it seemed, towering upward in grim majesty, – probably ten feet.”

“A challenge it was to enterprising boys, with an instinct to decorate scenery with their initials, to climb its dizzy heights and leave their sculptured letters on the only “Walhalla” within reach.” (Weaver, The Friend, March 1924)

“This rock was a curiosity about twelve feet high, and weighing several tons, and of the shape of a mammoth kalo. Often have I climbed to its top and eaten my lunch from my tin-pail thereon, and to my childish imagination it seemed as high as a church-tower.” (Judd, The Friend, March 1924)

In 1854-59, Pōhakuloa, too large to move, was broken into pieces because it stood in the way of a road widening project. A remainder of Pōhakuloa still stands at Punahou’s front gate.

“The other part of the stone … was given to a Japanese consul living at the corner of Beretania and Makiki streets. Kapiʻolani Maternity Home was later built at this site and some believe that the mana (divine power) of this pōhaku was a factor in its siting.” (Aluli & McGregor)

Reportedly, there is another significant stone at Punahou, called Keapopo. The story suggests it and Pōhakuloa would call to each other: “You come over here,” “No, you come here.” (Manoa Heritage)

The image shows a remnant of the once larger Pōhakuloa at the Punahou School entrance (the plaque states “Punahou School Founded 1841”.)

June 5, 2023 by Peter T Young Leave a Comment

Pukaʻōmaʻomaʻo

Traditions on the island of Oʻahu note Mā’ilikūkahi was a ruling chief around 1500 (about the time Columbus crossed the Atlantic.) Māʻilikūkahi is said to have enacted a code of laws in which theft from the people by chiefs was forbidden.

A son of Mā’ilikūkahi was Kalona-nui, who in turn had a son called Kalamakua. Kalamakua is said to have been responsible for developing a large system of taro planting across the Waikīkī-Kapahulu-Mōʻiliʻili-Mānoa area. The extensive loʻi kalo were irrigated by water drawn from the Mānoa and Pālolo Valley streams and large springs in the area.

In 1792, Captain George Vancouver described Mānoa Valley on a hike from Waikīkī in search of drinking water: “We found the land in a high state of cultivation, mostly under immediate crops of taro; and abounding with a variety of wild fowl chiefly of the duck kind …”

“The sides of the hills, which were in some distance, seemed rocky and barren; the intermediate vallies, which were all inhabited, produced some large trees and made a pleasing appearance. The plains, however, if we may judge from the labour bestowed on their cultivation, seem to afford the principal proportion of the different vegetable productions …” (Edinburgh Gazetteer)

One century later, before it was urbanized, Mānoa Valley was described by Thrum (1892:) “Manoa is both broad and low …”

“… with towering hills on both sides that join the forest clad mountain range at the head, whose summits are often hid in cloud land, gathering moisture there from to feed the springs in the various recesses that in turn supply the streams winding through the valley, or watering the vast fields of growing taro, to which industry the valley is devoted.”

“The higher portions and foot hills also give pasturage to the stock of more than one dairy enterprise.”

Handy (in his book Hawaiian Planter) writes that in ancient days, all of the level land in upper Mānoa was developed into taro flats and was well-watered, level land that was better adapted to terracing than neighboring Nuʻuanu. The entire floor of Mānoa Valley was a “checkerboard of taro patches.” “The terraces extended along Manoa Stream as far as there is a suitable land for irrigating.”

The well-watered, fertile and relatively level lands of Mānoa Valley supported extensive wet taro cultivation well into the twentieth century. Handy and Handy estimated that in 1931 “there were still about 100 terraces in which wet taro was planted, although these represented less than a tenth of the area that was once planted by Hawaiians.” (Cultural Surveys)

Mānoa Valley was a favored spot of the Ali‘i, including Kamehameha I, Chief Boki (Governor of O‘ahu), Haʻalilio (an advisor to King Kamehameha III,) Princess Victoria, Kanaʻina (father of King Lunalilo), Lunalilo, Keʻelikōlani (half-sister of Kamehameha IV) and Queen Lili‘uokalani. The chiefs lived on the west side, the commoners on the east.

Queen Kaʻahumanu lived there; her home was called Pukaʻōmaʻomaʻo (Green Gateway.) It was situated deep in the valley (lit., green opening; referring to its green painted doors and blinds – It is alternatively referred to as Pukaʻōmaʻo.)

“Her residence is beautifully situated and the selection of the spot quite in taste. The house … stands on the height of a gently swelling knoll, commanding, in front, an open and extensive view of all the rich plantations of the valley; of the mountain streams meandering through them … of the district of Waititi; and of Diamond Hill, and a considerable part of the plain, with the ocean far beyond.” (Stewart; Sterling & Summers)

It was doubtless the same sort of grass house which was in general use, although probably more spacious and elaborate as befitted a queen. The dimension in one direction was 60 feet. The place name of the area was known as Kahoiwai, or “Returning Waters.”

“Immediately behind the house, and partially flanking it on either side, is a delightful grove of the dark leaved and crimson blossomed ʻŌhia, so thick and so shady … filled with cool and retired walks and natural retreats, and echoing to the cheerful notes of the little songsters, who find security in its shades to build their nests and lay their young.”

“The view of the head of the valley inland, from the clumps and single trees edging this copse, is very rich and beautiful; presenting a circuit of two or three miles delightfully variegated by hill and dale, wood and lawn, and enclosed in a sweep of splendid mountains, one of which in the centre rises to a height of three thousand feet.”

“In one edge of this grove, a few rods from the house, stands a little cottage built by Kaahumanu, for the accommodation of the missionaries who visit her when at this residence. … (It) is very frequently occupied a day or two at a time, by one and another of the families most enervated by the heat and dust, the toil, and various exhausting cares of the establishment at the sea-shore.“ (Stewart; Sterling & Summers)

“Not far makai … High Chief Kalanimōku, had very early allotted to the Mission the use of farm plots thus noted in its journal of June, 1823: “On Monday the 2d, Krimakoo and the king’s mother granted to the brethren three small pieces of land cultivated with taro, potatoes, bananas, melons, &c. and containing nineteen bread-fruit trees, from which they may derive no small portion of the fruit and vegetables needed by the family.” (Damon)

Then, in mid-1832, Kaʻahumanu became ill and was taken to her house in Mānoa, where a bed of maile and leaves of ginger was prepared. “Her strength failed daily. She was gentle as a lamb, and treated her attendants with great tenderness. She would say to her waiting women, ‘Do sit down; you are very tired; I make you weary.’” (Bingham)

“The king, his sister, other members of the aliʻi and many retainers had already arrived at Pukaomaomao and had dressed the large grass house for the dying queen’s last homecoming. The walls of the main room had been hung with ropes of sweet maile and decorated with lehua blossoms and great stalks of fragrant mountain ginger.”

“The couch upon which Kaahumanu was to rest had been prepared with loving care. Spread first with sweet-scented made and ginger leaves, it was then covered with a golden velvet coverlet. At the head and foot stood towering leather kahilis. Over a chair nearby was draped the Kamehameha feather cloak which had been worn by Kaahumanu since the monarch’s death.” (Mellon; Sterling & Summers)

“The slow and solemn tolling of the bell struck on the pained ear as it had never done before in the Sandwich Islands. In other bereavements, after the Gospel took effect, we had not only had the care and promise of our heavenly Father, but a queen-mother remaining, whose force, integrity, and kindness, could be relied on still.”

“But words can but feebly express the emotions that struggled in the bosoms of some who counted themselves mourners in those solemn hours; while memory glanced back through her most singular history, and faith followed her course onward, far into the future.” (Hiram Bingham)

Her death took place at ten minutes past 3 o’clock on the morning of June 5, 1832, “after an illness of about 3 weeks in which she exhibited her unabated attachment to the Christian teachers and reliance on Christ, her Saviour.” (Hiram Bingham)

December 14, 2022 by Peter T Young Leave a Comment

David Kamehameha

Mataio Kekūanāoʻa (1793–1868) and Kīnaʻu (1805-1839) each served as Kuhina Nui, a position generally described as “Prime Minister,” “Premier” and “Regent.” They were each born of chiefs; Kekūanāoʻa was son of an Oʻahu chief; Kīnaʻu was the daughter of Kamehameha I.

They were also husband and wife.

They had five children: four boys, David Kamehameha (1828–1835), Moses Kekūāiwa (1829-1848,) Lot Kapuāiwa (1830–1872,) Alexander Liholiho (1834–1863,) and a girl, Victoria Kamāmalu (1838–1866.)

Consistent with custom, each of the sons were hānai (adopted) to other families – David by Kaʻahumanu, Moses by Kaikioʻewa, Lot by Nahiʻenaʻena, and Alexander by Kauikeaouli. (Luomala)

When Kīna‘u’s last child, Victoria Kamāmalu, was born she refused her maternal uncle Kuakini’s request to take the child to the island of Hawaiʻi to rear. Defying custom, she herself nursed her and her adopted daughter Pauahi (but made John Papa ʻĪ‘ī and his wife Sarai her child’s kahu.) (Luomala)

We hear a lot about two of Kekūanāo’a and Kīnaʻu’s sons – Alexander Liholiho became Kamehameha IV and Lot Kapuāiwa became Kamehameha V (daughter Victoria Kamāmalu became Kuhina Nui, like her parents.)

We do not often hear about David Kamehameha.

Some suggest David’s birth had helped reconcile differences between Ka‘ahumanu and Kīnaʻu.

It was the wish of Kamehameha the Great that Kīnaʻu and Kamāmalu, his daughters by Kaheiheimalie, marry his sons by Keōpūolani, the highest ranking chief of the ruling family in the kingdom during her lifetime, to continue his line.

Kamāmalu became the wife of Liholiho (Kamehameha II.) Kīnaʻu had refused to marry Kauikeaouli (Kamehameha III.) (Luomala)

When Kīnaʻu and Kekūanāoʻa were married, Kaʻahumanu was furious; “she ground her teeth and spit fire. … It was not until Kīnaʻu became pregnant with her first child that Kaʻahumanu became reconciled to what had taken place.” (Kamakau)

As was the custom, the child was hānai (adopted) by others. Pukui, emphasizing the permanency of the hānai relationship, has stated that a child “is the hānai of his permanent, adoptive parents” and the relationship is as permanent as that in modern legal adoption. (Luomala)

At his birth (May 20, 1828,) Kīnaʻu presented her first-born, Prince David Kamehameha, to Kaʻahumanu, “a boy fine enough for any mother not of the seed royal to glory in.” (Judd)

A second grandchild whom Kaʻahumanu had charge of at this time was Princess Ruth Keʻelikōlani. (Kamakau)

Kaʻahumanu clashed with Boki (Governor of Oʻahu.)

“He (Boki) accused Kaʻahumanu of appropriating to herself the private estate of the young king (Kauikeaouli – Kamehameha III) so that he could have no land, and of reviling him by calling him a servant of David Kamehameha and of Ruth, the daughter of Kekūanāoʻa and Pauahi, who had been one of the wives of Liholiho. But these slanders recoiled on the governor, whose folly and wickedness contrasted strongly with the prudence and inoffensiveness of the queen regent.” (Bingham)

When Kaʻahumanu received word that Boki may try to kill her, Kaʻahumanu said, “I do not fear death planned by this son of ours, but he will have to (come) himself to kill me and these grandchildren of mine who will stay by me.” (These were David Kamehameha and Ruth Keʻelikōlani.) (Boki later gave up the idea of killing Kaʻahumanu.) (Kamakau)

When David was four, in 1832, Kaʻahumanu died at her house in Mānoa Valley, and afterwards, David was raised by Kekāuluohi (Kīnaʻu’s half sister, who became Kuhina Nui of Hawaiʻi on April, 5, 1839 and took the name Kaʻahumanu III.)

Hiram Bingham noted David Kamehameha was “the favorite little son of Kekāuluohi;” although it is likely Kīnaʻu still had a hand in his upbringing.

Kekāuluohi joined Kawaiahaʻo Church on March 2, 1828 the third occasion in the history of the church on which members were received into it, and Kīnaʻu on March 7, 1830. These chiefesses were of the same firmness of character as Kaʻahumanu, and their husbands took a similar stand. They too were like parents to the people. (Kamakau)

Prince David Kamehameha died of unknown causes at the age of seven, December 15, 1835. He was buried at Pohukaina on what is now the ʻIolani Palace grounds and was later transported and buried at the Mauna ʻAla Royal Mausoleum.

On November 16, 1836, High Chief Kahana Kapaʻahea and the High Chiefess Analeʻa Keohokālole had their third son, David Kalākaua; it has been suggested that he was named in honor of David Kamehameha.

December 4, 2022 by Peter T Young Leave a Comment

Church of the Ali‘i

One of the earliest names for the church at Kawaiaha‘o was the King’s Chapel. Kawaiahaʻo Church was commissioned by Queen Kaʻahumanu during the reigns of Kamehameha II and Kamehameha III.

The current building replaced previous thatched churches and was designed by Rev. Hiram Bingham. The church was constructed between 1836 and 1842 of 14,000 slabs of coral rock quarried from an offshore reef on the southern coast of Oʻahu. (Kawaiaha‘o)

Perhaps the greatest occasion of all occurred on June 5, 1825 when ten Hawaiians made “a full declaration of their desire to be numbered among the disciples of Christ.”

These were Kalanimōku, Ka‘ahumanu, Kapule, Kapi‘olani, Keali‘iahonui, Kalakua, Namahana (or Opi‘ia,) Kaiu, La‘anui and Richard Kala‘aia‘ulu (who had arrived from the Cornwall School in 1823.)

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

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

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

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

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

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

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

These were not just any Hawaiians, they represented the high chiefs at the time. They were the Ali‘i Founders of Kawaiaha‘o.

Kalanimōkū was a trusted and loyal advisor to Kamehameha I, Liholiho (Kamehameha II) and Kauikeaouli (Kamehameha III.) “Kalanimōku was prime minister of the king, and the most powerful executive man in the nation.” (Lucy Thurston) (Kalanimōku died February 7, 1827 at Kamakahonu, at Kailua-Kona.)

Kaʻahumanu, the favorite wife of Kamehameha I, 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. (Ka‘ahumanu died June 5, 1832 at her home, Puka‘oma‘omao in Mānoa.)

Namahana (or Opi‘ia or Pi‘ia) was Ka‘ahumanu’s sister and former wife of Kamehameha I. When the missionaries first arrived in the Islands, they stopped at Kawaiahae. Namahana boarded the Thaddeus and sailed with them to Kailua-Kona. (She died in 1829.)

“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) Laʻanui and Namahana (Piʻia) were one of the first couples to be married by Hiram Bingham. (La‘anui died September 12, 1849.)

Kauai Chiefess Kapule was wife of Kauai’s King Kaumualiʻi. Kaumuali‘i died May 26, 1824; she then married Kaʻiu, Kaumualiʻi’s half-brother. When Humehume’s (Kaumualiʻi’s son) men arrived at the Russian Fort to try and reinstate the Kingdom of Kauaʻi, Kapule fought against them. She was the most prominent person of rank to remain on Kauai after the rebellion. (Joesting) (She died on August 26, 1853.)

Ka‘iu was a devout Christian; he joined a delegation to the Marquesas Islands to determine the possibilities for missionary expansion there. (Joesting) (Ka‘iu died on September 11, 1835.)

Keali‘iahonui was a son of Kaumuali‘i; he first married Kapule, but then Ka‘ahumanu took him as husband, but when she became a Christian, she gave up Keali‘iahonui to conform with her new religious beliefs. Keali‘iahonui later married Kekauōnohi. (He died June 23, 1849.)

“Kalākua, (was daughter of Keʻeaumoku, a chief from Hawaiʻi Island and) a widow of Kamehameha (joined Namahana in boarding the Thaddeus at Kawaihae when the missionaries first arrived.) (On board, she) asked (the missionary women) to make a gown for her in fashion like their own.” (Bingham) “(She) was told that it was the Lord’s day, and that they would make it tomorrow.” (April 2, 1820, Thaddeus Journal) (Kalākua died January 16, 1842.)

Kala‘aia‘ulu had been in American and was a student at the Foreign Mission School at Cornwall Connecticut. He came back to the Islands with the Second Company of missionaries, arriving on April 27, 1823. Back in the Islands, he served as an assistant teacher and interpreter.

The image shows a portion of the page of Hiram Bingham’s Baptismal Book (written by Bingham on December 4, 1825,) noting these names, the first members of Kawaiaha‘o Church: Kalanimōku, Ka‘ahumanu, Namahana, La‘anui, Keali‘iahonui, Kapule, Kaiu and Kala‘aia‘ulu (from Kawaiaha‘o Church)

Hiram Bingham Baptismal Book-Noting Dec 4, 1825

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Kawaiahao interior

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Kaahumanu Commemorative plaque

November 30, 2022 by Peter T Young Leave a Comment

Queen For A Day

The aliʻi attained high social rank in several ways: by heredity, by appointment to political office, by marriage or by right of conquest. The first was determined at birth, the others by the outcomes of war and political processes.

King Kamehameha I conquered most of the islands by late-1795 and negotiated a peaceful unification of the islands under single rule in 1810. Before this, the Hawaiian Islands were ruled by a network of independent island kings (High Chiefs called Aliʻi Nui) through most of its history.

Queen Kaʻahumanu was Kamehameha’s favorite wife; but her role in leadership became more than that. She was, at one time, arguably, the most powerful figure in the Hawaiian Islands, helping usher in a new era for the Hawaiian kingdom.

When Kamehameha died on May 8, 1819, the leadership was passed to his son, Liholiho, who would rule as Kamehameha II. At that time, Kaʻahumanu created the office of Kuhina Nui and would rule as an equal with Liholiho.

Ka‘ahumanu assumed control of the business of government, including authority over land matters, the single most important issue for the Hawaiian nation for many generations to come.

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.

Kamehameha III established Hawai‘i’s first constitution in 1840, where the office of Kuhina Nui was first codified. The Kuhina Nui’s primary judicial responsibility over “life and death, condemnation and acquittal” became institutionalized in that constitution (1840.) The Kuhina Nui was also given the duty of presiding, with the King, over the Supreme Court.

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 – the first sole-ruling female of the Kingdom of Hawaiʻi. Here’s how it happened.

On April 6, 1853, Alexander Liholiho was named successor to the office of the Constitutional Monarch by King Kamehameha III, in accordance with Article 25 of the Constitution of 1852. Article 25 provided that the “…successor (of the Throne) shall be the person whom the King and the House of Nobles shall appoint and publicly proclaim as such, during the King’s life…”

Alexander Liholiho succeeded Kamehameha III on December 15, 1854 (at the death of Kamehameha III) and served as Kamehameha IV.

Victoria Kamāmalu became Kuhina Nui in 1855 by appointment by her brother, Alexander Liholiho (Kamehameha IV.) Kamehameha IV ruled for nine years; he died unexpectedly on November 30, 1863, without naming a successor.

Following the provisions of the Constitution, on November 30, 1863, Kuhina Nui Victoria Kamāmalu became the first female Head of State in Hawaiʻi (149-years ago, today.)

After consulting with the Privy Councilors, Kuhina Nui Victoria Kamāmalu proclaimed in front the Legislature:

“It having pleased Almighty God to close the earthly career of King Kamehameha IV, at a quarter past 9 o’clock this morning, I, as Kuhina Nui, by and with the advice of the Privy Council of State hereby proclaim Prince Lot Kamehameha, King of the Hawaiian Islands, under the style and title of Kamehameha V. God preserve the King!”

Kamehameha V had not named a successor to the throne before he died on December 11, 1872. Lunalilo, heir apparent to the throne, wanted his people to choose their next ruler in a democratic manner and requested a vote be held on New Year’s Day following the death of Kamehameha V.

He therefore noted, “Whereas, it is desirable that the wishes of the Hawaiian people be consulted as to a successor to the Throne, therefore, notwithstanding that according to the law of inheritance, I am the rightful heir to the Throne, in order to preserve peace, harmony and good order, I desire to submit the decision of my claim to the voice of the people.” (Lunalilo, December 16, 1872)

Prince David Kalākaua and others not in the Kamehameha lineage, chose to run against Prince Lunalilo. The people on every island unanimously chose William Charles Lunalilo as King. (lunalilo-org)

At noon on January 8, 1873, the Legislature met, as required by law, in the Courthouse to cast their ballots of election of the next King. Lunalilo won – the first elected King of Hawaiʻi (officially elected by the Legislative Assembly.)

Victoria Kamāmalu (Kaʻahumanu IV) (1855-1863)

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