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January 16, 2020 by Peter T Young Leave a Comment

The Battle of Honolulu – 1826

The Hawaiian Islands in the early-1800s were in a state of social and political upheaval. With Kamehameha’s death in 1819, the subsequent breaking of the kapu by Liholiho and the acceptance of the missionaries and their beliefs meant significant changes were taking place.

The first visit to the Hawaiian Islands by the US Navy was in 1826 when the warship USS Dolphin came into port in Honolulu. Commanding the ship was Lieutenant John Percival (aka “Mad Jack” Percival.)

Percival had been sent to the Pacific to bring the mutineers of a whaling ship to justice and to enforce the settlement of debts owed by Hawaiʻi’s ruling chiefs to American sandalwood dealers.

As the ship sailed into Honolulu Bay, these objectives were not uppermost on the minds of the crew, however. The men of the Dolphin, like mariners then, had expectations of female companionship while in port.

They arrived on January 16, 1826, and were surprised to find the port unusually tranquil and utterly devoid of the welcoming maidens the crew had anticipated.

After making inquiries in the village they learned that, under the influence of the missionaries, the chiefs had not only forbidden the women to swim out to the ships, but had restricted the sale of alcohol. His men were outraged.

In a frenzy, Percival demanded to see the Queen in person, warning that if the leader of the missionaries (Hiram Bingham) interfered, he “will shoot him: that he was ready to fight, for though his vessel was small, she was just like fire.”

Percival attempted to persuade the Queen to release her women, reasoning that “It is not good to taboo the women. It is not so in America!”

The Queen replied, in a letter, that she had a “right to control her own subjects in this matter; that in enforcing the tabu she had not sought for money … she had done no injustice to other nations, or the foreigners who belonged to other nations; and that while seeking specially to save the nation from vice and ruin, they had been lenient to strangers … (and) that strangers, passing from one country to another, are bound, while they remain in a country, to conform to its laws.” (Bingham)

Percival said, “Why tabu the women? Take heed. My people will come: if the women are not forthcoming they will not obey my word. Take care of your men, and I will take care of mine. By and by they will come to get women, and if they do not obtain them, they will fight, and my vessel is just like fire.” (Bingham)

Kaʻahumanu replied, “Why make war upon us without a fault of ours as to restraining our women? We love the Word of God, and therefore hold back our women. Why then would you fight us without cause?” (Bingham)

Finally, able to hold his temper no longer, Percival clenched his fists with rage and shouted that the next day he would issue his men rum and turn them loose, where, if they were still denied, they would pull down the houses of the missionaries and take any women they pleased by force.

Kaʻahumanu replied, “Why are you angry with us for laying a tabu on the women of our own country? Had you brought American women with you, and we had tabued them, you might then justly be displeased with us.” (Bingham)

There were several other crews in port, of whom many sympathized with this commander and a large part of his crew. On a Sunday, the commander of the Dolphin allowed double the usual number of his men to spend the day on shore at Honolulu. The violent among them, and the violent of other crews, attempted to form a coalition to “knock off the tabu.”

First, they knocked out seventy of the windows at Kalanimōkū’s house (where church service was being held, with Kaʻahumanu, Kalanimōkū, Nāmāhana and Boki in attendance.) Then, the mob went on to the home of Hiram Bingham, the leader of the missionaries.

When the mob surged forward and one of the sailors struck Bingham, the riot ended as the Hawaiians responded by clubbing the ringleaders unconscious and overcame the remainder.

Shortly thereafter, the captain was back at the palace, admitting that his men may have overreacted, however, repeated their demands for prostitutes. He then told the Queen that the Dolphin would not leave port until his men were taken care of.

The Hawaiians by this time were very anxious to see the end of this and fearful of further violence, agreed to lift the taboo.

The prostitutes then came to the ship, and apparently the Navy’s Hawaiian mission was accomplished. Captain Percival arranged for the repair of the damaged homes and put two of the most violent sailors in irons.

After a visit of about three months, the Dolphin sailed, having obtained the name of “the mischief making man-of-war.” The incident was quickly christened “The Battle of Honolulu.”

Mad Jack’s actions were later renounced by the United States and resulted in the sending of an envoy to King Kamehameha III.

Kalanimōku wrote a letter to Hiram Bingham concerning the battle – in it he notes, “Here is my message to all of you, our missionary teachers. I am telling you that I do not see your wrongdoing. If I should see you to be wrong, I would tell you all. No, you should all just be good.”

“Give us literacy and we will teach it; and give us the word of God, and we will heed it. Our women are restricted, for we have learned the word of God.”

“Then foreigners come, doing damage to our land, foreigners of America and Britain. Do not be angry, for it is we who are to blame for you being faulted, and not you foreigners.” (Kalanimōku to Bingham, October 28, 1826)

You may see that letter (written in Hawaiian) and its translation in the Ali‘i Letters Collection at Hawaiian Mission Houses – here: https://hmha.missionhouses.org/collections/show/178.

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Filed Under: Economy, Missionaries / Churches / Religious Buildings, Sailing, Shipping & Shipwrecks Tagged With: Hawaii, Hiram Bingham, Kaahumanu, Percival, Battle of Honolulu, Mad Jack

January 13, 2020 by Peter T Young Leave a Comment

Tea Party

The mission compound at Kawaiaha‘o was always a bustling place. There were many duties to attend to by the mission women: cooking cleaning teaching, entertaining guests and visitors, and raising their own children to name just a few.

These many domestic labors were hard on the mission women, so many of them hired for wages, Native Hawaiians to aid them in this domestic work. This interface between Native Hawaiians and Missionaries, and the women in particular was a major one, as it occurred on a daily basis, and occurred within the 1821 Mission House. (Mission Houses)

Then, they invited the leading chiefs to a tea …

“On Tuesday of last week (December 11, 1827,) Mrs. Bingham & Mrs. Richards, undertook to make a ‘tea party’ to bring all the chiefs in the place & the members of the mission family together to join in a friendly & social cup of tea, to shew Christian kindness & civility to our Sandwich Island neighbors and to promote kind feelings among the chiefs themselves now assembled from the different Islands.”

“The two sisters with their native domestics spent most of today in preparing biscuit, cakes &c. & making such arrangements as seemed to them desirable.”

“We sent out our billets in due form in the morning to the king & Ka‘ahumanu, and all the chiefs of the first & second rank and to some others connected with them by marriage. As soon as Kaahumanu received her invitation she sent over a supply of good white sugar for the occasion.”

Those in attendance included, Ka‘ahumanu, Kalākua, Pi‘ia, Kauikeaouli (Kamehameha III,) Nahienaena, Kuakini, Naihe, Kapi‘olani, Hoapili, Kaikioewa, Keaweamahi, Kapule, Kaiu, Kekāuluohi, Kīna’u, Kekauōnohi, La‘anui, Keli‘iahonui, Kana‘ina, Leleiōhoku and Kamanele.

“But look, for a few moments, at the present group: twenty-one chiefs of the Sandwich islands mingling in friendly, courteous and Christian conversation with seven of the mission family, whom you have employed among them. Contemplate their former and their present habits, their former and their present hopes. They have laid aside their vices and excesses, and their love of noise and war.”

“(T)o this interesting group we should have been happy to have introduced you, or any of our Christian friends; and I doubt not you would have been highly gratified with the interview. …”

“Listen, and you will not only hear the expressions of gratitude to us and to God for the privileges they now enjoy, but you will hear these old warriors lamenting that their former kings, their fathers, and their companions in arms, had been slain in battle, or carried off by the hand of time, before the blessed gospel of Christ had been proclaimed on these benighted shores.”

“Your heart would have glowed with devout gratitude to God for the evidence that, while our simple food was passing round the social circle for their present gratification, the minds of some of these children of pagans enjoyed a feast of better things; and your thoughts, no doubt, like ours, would have glanced at a happier meeting of the friends of God in the world of glory.”

“When our thanks were returned at the close of our humble repast, though you might not have been familiar with the language, you would have lifted up your heart in thank-fulness for what had already appeared as the fruits of your efforts here, and for the prospect of still greater things than these.” (Bingham, December 15, 1827)

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'OLD MISSION HOUSE' (LOC)-photo ca 1907

Filed Under: Ali'i / Chiefs / Governance, Missionaries / Churches / Religious Buildings Tagged With: Laanui, Kuakini, Kekauluohi, Keliiahonui, Kapiolani, Kalakua, Kamanele, Missionaries, Piia, Kaikioewa, Kanaina, Kaahumanu, Chiefs, Kauikeaouli, Kapule, Kamehameha III, Kaiu, Nahienaena, Naihe, Hoapili, Keaweamahi, Leleiohoku, Kekauonohi, Hawaii, Kinau

December 21, 2019 by Peter T Young 1 Comment

William Sumner

William Sumner was born in 1786 in Northampton, England; he boarded a British vessel as a steward of the captain, and came to Hawaiʻi in 1807.

When the ship arrived on Kauai, William Sumner jumped-ship and lived amongst the Hawaiians there. Kaumuali‘i was the king of Kauai at the time, and when he saw Sumner, he was entranced by this youth, and took him as a “keiki hoʻokama” (adopted him.)

Archibald Campbell in his visit to the islands in 1809, referring to the vessels of Kamehameha, said, “I counted more than thirty vessels; they are kept with the utmost care, having sheds built over them, their spars laid alongside, and their rigging and cables preserved in stores.”

“They are chiefly sloops and schooners, under forty tons burden, and have all been built by his own carpenters, principally natives, under the direction of an Englishman of the name of Boyd.”

Captain William Sumner served as one of the captains on ships in this fleet. In doing so, he also participated in some of the monumental moments in Hawai‘i’s history of his time.

When Kamehameha called for Kaumuali‘i to meet, in 1810, reportedly, it was Sumner who accompanied King Kaumuali‘i to Pākākā for the peaceful settlement between Kaumuali‘i and Kamehameha.

After this meeting, Kaumuali‘i returned to Kauai, but because Kamehameha took a fancy to Sumner, he was held back to stay with Kamehameha. Sumner became one of the few who lived with the family of Kamehameha.

In 1817, he was Chief Mate on Brig Forrester, bound for China, under the command of Alexander Adams. On this trip they proceeded first to Kauai to haul down the Russian flag at Fort Elizabeth. After expelling the Russians, they then sailed for China.

In addition to interisland travel, Sumner captained ships for trade for the Kingdom.

In 1821, he commanded the Brig Thaddeus and sailed for Kamchatka with a load of salt; in 1824, he was given charge of the brig Ainoa for a sealing voyage, returning October with 5,845 fur skins, a quantity of elephant oil and fish; in 1829, he took charge of the Brig Neo bound to Tahiti, to recover “lost” cargo; and over the years, he transported sandalwood.

In 1822, Captain Sumner captained an expedition to claim Nihoa as a possession of Hawai‘i. He also took Ka‘ahumanu and a royal party including Kaumuali’i, Liholiho, Keōpūolani and Kahekili Ke‘eaumoku on a visit to Ni‘ihau.

In 1831, Captain Sumner played a role in expelling and deporting the Catholics priests out of Hawai‘i. On May 5, 1831, King Kamehameha III issued a commission to Sumner, as commander of the brig Waverley, “to receive on board two French gentlemen and their goods, or whatever they may bring on board, and to proceed on to California, and land them safe on shore, with everything belonging to them, where they may subsist, and then to return back to the Sandwich Islands.”

Some foreigners, like Captain William Sumner who sailed ships for Kamehameha, Liholiho (Kamehameha II) and Kauikeaouli (Kamehameha III,) were awarded land grants for their services.

In 1819, Kamehameha I gave LCA 155 to ship Captain William Sumner for services rendered. This site was at the corner of today’s Hotel and Punchbowl Streets (near where the present Barracks are at ʻIolani Palace.)

In 1840, Kamehameha III granted William Sumner the “farmland to the west of Honolulu known as Kahaohao” (about 60-acres.) The deed included a “proviso that the said property cannot be transferred to any other than a native-born citizen of the Sandwich Islands.”

Sumner was also awarded “… a fishery of the 647 Diamond Head acres of the reef lying between the Kalihi and Honolulu Harbor Channels. The area carried the Hawaiian name of Kaholaloa (Koholaloa, Kahololoa, Kaholoa.) The Ewa portion of this reef was designated Mokauea.”

Following the Mahele, Mokapu Peninsula was kept as Crown Lands. Koʻolaupoko District Chief Abner Pāki was awarded over 3,000 acres in Heʻeia ahupua`a (LCA 10613) and Queen Kalama, wife of Kamehameha III was awarded over 9,000 acres in Kāneʻohe ahupuaʻa (LCA 4452). Both awards were given for nearly the entire ahupuaʻa.

Pāki’s portion of ili Mokapu was sold at auction to brothers William and John Sumner and included 464 acres. John Sumner became sole owner upon his brother’s death, and left the lands in trust to Robert Wyllie Davis, his nephew.

The area was later divided into house lots in 1932 and sold off. In 1940, by Federal Executive Order through the U.S. Navy, all 331 parcels on the 464 acres were condemned and a Declaration of Takings enacted.

Sumner married the High Chiefess Keakuaaihue Kanealai Hua in 1818; they had three children, William Sumner, Jr.; John K. Sumner; and Maria K Sumner. In 1847, William Sumner died; he’s buried at O‘ahu Cemetery.

The map shows the approximate area of William Sumner’s 60-acres of “farmland” (green) and 647-acres of “fishery” (blue) – this covers most of what is now Honolulu Harbor and Sand Island. Note Sumner’s house across from what is now downtown Honolulu.

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Filed Under: Prominent People Tagged With: Kaahumanu, Kamehameha III, Honolulu Harbor, Captain William Sumner, Alexander Adams, Mokapu, Oahu Cemetery, Fort Elizabeth, Hawaii, Nihoa, Oahu, Kamehameha

December 15, 2019 by Peter T Young 1 Comment

Kaumualiʻi

Kaumuali‘i was the only son of Queen Kamakahelei and her husband, Aliʻi Kāʻeokūlani (Kā‘eo;) he was born in 1778 at Holoholokū, a royal birthing heiau specifically designated for the birth of high ranking children.

When Vancouver was anchored off Waimea, Kauai, he became interested in Kaumuali‘i, who was then about twelve years old. Vancouver found the child quiet and polite and good-tempered. He was interested in the new things which he saw, and asked intelligent questions.

When Vancouver made his second visit, he brought sheep as a present to the young chief. Kaumuali‘i entertained him with a dance of six-hundred women.

Kaumuali‘i kept up his interest in foreigners. They were his friends and taught him to read and write. Kaumuali‘i sent his son Humehume (Prince George) to America to be educated. (The young Prince later returned to the islands with the first party of American missionaries, in 1820.)

Kaumuali‘i became ruling chief of Kauai upon the death of his father Kā‘eo.

In 1784 Kamehameha I began a war of conquest, and, by 1795, with his superior use of modern weapons and western advisors, he subdued all other chiefdoms, with the exception of Kauai.

King Kamehameha I launched his first invasion attempt on Kauai in April of 1796, having already conquered the other Hawaiian Islands, and having fought his last major battle at Nu‘uanu on O‘ahu in 1795.

Kauai’s opposing factions (Kaumuali‘i versus Keawe) were extremely vulnerable as they had been weakened by fighting each other (Keawe died and Kaumuali‘i was, ultimately, ruler of Kauai and Ni‘ihau.)

About one-fourth of the way across the ocean channel between O‘ahu and Kauai, a storm thwarted Kamehameha’s warriors when many of their canoes were swamped in the rough seas and stormy winds, and then were forced to turn back.

Kamehameha’s second attempt was thwarted, again, when an epidemic, thought to be typhoid or dysentery, swept through the population, killing thousands. The sickness delayed for a second time Kamehameha’s goal of conquering Kauai.

In a renewed effort for a large-scale attack on Kauai, Kamehameha began assembling a formidable armada of sailing ships in Waikīkī, using foreigners to construct the vessels. The invasion never took place.

In the face of the threat of a further invasion, in 1810, at Pākākā on Oʻahu, negotiations between King Kaumuali‘i and Kamehameha I took place and Kaumualiʻi yielded to Kamehameha.

The agreement marked the end of war and thoughts of war across the islands. Although Kaumuali‘i had ceded Kaua‘i and Niʻihau to Kamehameha I, he generally maintained de facto independence and control of the island following his agreement with Kamehameha.

It is believed that in 1816 Kaumuali‘i considered it possible for him to claim rule over Kaua‘i, Ni‘ihau, O‘ahu, Maui, Moloka‘i and Lāna‘i, if he had Russian support. The Russians meanwhile were searching compensation for lost trade goods, as well as expanded trading opportunities.

Kaumuali‘i and Russian representative Georg Anton Schäffer had several agreements to bring Kauai under the protection of Russia, as well as weapons and ammunition from Schäffer, in exchange for trade in sandalwood. While agreements were made, subsequent battles never took place.

After King Kamehameha I died in 1819, Kaumuali‘i pledged his allegiance to Liholiho, Kamehameha’s son and successor. In 1821, Liholiho (King Kamehameha II) anchored his royal ship Ha‘aheo o Hawai‘i (Pride of Hawai‘i) in Waimea Bay, and invited Kaumuali‘i aboard.

After boarding the ship Kaumuali‘i was effectively taken as a prisoner and the ship sailed for O‘ahu. Kaumuali‘i settled in Honolulu and became a husband of Ka‘ahumanu, widow of Kamehameha I.

Hiram Bingham was on a preaching tour of the island of Kauai in 1824, shortly before King Kaumuali‘i died. Kaumuali‘i had been living on Oahu for three years. Bingham spoke to him just before coming to Kauai.

Bingham writes: “We found Kaumuali‘i seated at his desk, writing a letter of business. We were forcible and pleasantly struck with the dignity and gravity, courteousness, freedom and affection with which he rose and gave us his hand, his hearty aloha, and friendly parting smile, so much like a cultivated Christian brother.”

When the king died, Bingham said a gloom fell over Kauai. Kaumuali‘i was buried at Waine‘e Church (Wai‘ola Church,) on Maui.

After Kaumuali‘i’s death his son Humehume tried to seize the throne by leading a rebellion on Kauai, but he was defeated and sent to O‘ahu, where he could be watched.

King Kaumuali‘i’s granddaughter Kapiʻolani (1834–1899) married King Kalākaua.

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  • Mahiole (feather helmet) reportedly to be the gift from Kamehameha I to King Kaumualii-400
  • Mahiole_of_Kaumualii,_1899- Kaumualiʻi (c. 1778 – May 26, 1824) was the last independent Aliʻi Aimoku (King of the islands) of Kauaʻi and Niʻihau
  • Maui-Lahaina-Waiola_Cemetery-Kaumualii
  • George_Prince_Kaumualii-Morse-1816

Filed Under: Ali'i / Chiefs / Governance Tagged With: Kamehameha, Kauai, Kaahumanu, Waiola, Wainee, Kaumualii, Humehume, Prince Kaumualii, Hawaii, Kapiolani

May 21, 2019 by Peter T Young Leave a Comment

Abolition of the Kapu

“Kapihe the seer prophesied in the presence of Kamehameha and said, ‘There shall be a long malo reaching from Kuamo‘o to Hōlualoa. The islands shall come together, the tabus shall fall. The high shall be brought low, and the low shall rise to heaven.’”

“The prophecy was fufilled when the battle was fought at Kuamo‘o for the downfall of the ancient tabus. Hōlualoa was the long malo uniting the kingdom from Kahiki to Hawaii. The kingdom of the gods fell, and the believers rose to the heavens.”

“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. The tabu of the chief had to do with his birth as a ni‘aupio, pi‘o, wohi or some other rank and included many tabus within the tabu of the chief.”

“It was believed that by faithfully preserving these tabus a child born into one of these ranks would become like a god (like me ke akua). Because he observed the tabus of the chiefs Kamehameha became a conqueror and went from one victory to another until he had united the group under him, although he had not so high a tabu as his son Liholiho.”

“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.”

“God alone knows what brought about this abolition of the old and the introduction of the new form of worship.
• The death of Kamehameha (May 8, 1819) was the first step in the ending of the tabu;
• the second was the modifying of the mourning ceremonies;
• the third, the ending of the tabu of the chief;
• the fourth, the ending of carrying the tabu chiefs in the arms and feeding them;
• the fifth, the ruling chief’s decision to introducing free eating (‘ainoa) after the death of Kamehameha;
• the sixth, the cooperation of his aunts, Ka‘ahumanu and Kaheiheimalie;
• the seventh, the joint action of the chiefs in eating together at the suggestion of the ruling chief, so that free eating became an established fact and the credit of establishing the custom went to the ruling chief.”

“This custom was not so much of an innovation as might be supposed. 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. … 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.”

“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.”

“The chief who kept up the ancient tabus 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 ten days necessary for the cleaning of Kamehameha’s bones had passed, and they had been brought to the tower (‘anu‘u) within the heiau built for them where the receptacle (ka‘ai) was woven in which they were to be deposited.”

“[After this had been done] Liholiho, the heir to the kingdom, returned from Kawaihae to Kailua with his company of chiefs, and the days of mourning were ended. On May (Kaelo) 21, 1819, in the twenty-first year of his age, Liholiho began to rule over the people”.

“Liholiho returned by canoe to Kailua, and the next day Ka‘ahumanu proclaimed him king. Keōpūolani then looked at the young chief and put her hand to her mouth as a sign for free eating.”

“This was a strange thing for a tabu chiefess to do, one for whom these tabus were made and who had the benefit of them. How could those to whom the tabu rank did not belong object after that?”

“In the afternoon she ate with Kauikeaouli, and it was through her influence alone that the eating tabu was freed. No one else dared eat with her by day because of her tabu, which was so strict that even Kamehameha had been obliged to uncover and remove his loin cloth in her presence; only at night was it less severe.”

“Then Liholiho on his first night of his arrival ate some of the tabu dog meat free only to the chiefesses; he entered the lauhala house free only to them; whatever he desired he reached out for; everything was supplied, even those things generally to be found only in a tabu house.”

“The people saw the men drinking rum with the women kahu and smoking tobacco, and thought it was to mark the ending of the tabu of the chief. The chiefs saw with satisfaction the ending of the chief’s tabu and the freeing of the eating tabu.”

“The kahu said to the chief, ‘Make eating free over the whole kingdom from Hawaii to Oahu and let it be extended to Kauai!’ and Liholiho consented.”

“Then pork to be eaten free was taken to the country districts and given to commoners, both men and women, and free eating was introduced all over the group.”

“Messengers were sent to Maui, Molokai, Oahu, and all the way to Kauai. Kaumuali‘i consented to the free eating and it was accepted on Kauai. Boki was over the land of Oahu at the time, and Oahu accepted free eating. The prophecy of Kapihe was fulfilled.”

“Many of the commoners and chiefs, even those: who had participated in free eating, and the brothers of Ka‘ahumanu themselves, wanted tabu eating. Few of the chiefs were in favor of free eating.”

After the battle of Kuamo‘o, and the deaths of Kekuaokalani and Manono, “All were finally pardoned by Liholiho and their lives spared. … This ended the armed opposition against free eating.” (All here is from Kamakau.)

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Filed Under: Hawaiian Traditions Tagged With: Hawaii, Kamehameha, Kapu, Kaahumanu, Liholiho, Keopuolani, Kapihe

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Images of Old Hawaiʻi

People, places, and events in Hawaiʻi’s past come alive through text and media in “Images of Old Hawaiʻi.” These posts are informal historic summaries presented for personal, non-commercial, and educational purposes.

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Hoʻokuleana LLC

Hoʻokuleana LLC is a Planning and Consulting firm assisting property owners with Land Use Planning efforts, including Environmental Review, Entitlement Process, Permitting, Community Outreach, etc. We are uniquely positioned to assist you in a variety of needs.

Info@Hookuleana.com

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