Images of Old Hawaiʻi

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Kahekili

Born at Haliʻimaile, Maui, Kahekilinui‘ahumanu (Kahekili) was the son of the high chief Kekaulike-kalani-ku‘i-hono-i-ka-moku (Kekaulike) and high chiefess Keku‘iapoiwanui-a-kalaninui-kaulele-ia-iwi.

Kalola (Kahekili’s sister and daughter of chief Kekaulike’s second wife) played an integral part in Kahekili’s reign over Maui Nui and O’ahu. Kalola, too, was a very high born ali’i.

In 1765, Kahekili inherited all of Maui Nui and O‘ahu and was appointed successor to his brother Kamehamehanui’s kingdom (not to be confused with Hawai‘i Island’s Kamehameha I.)

The power, however, that he received through this inheritance did not satisfy his desire to gain political influence through his own accomplishments. Therefore, Kahekili chose to prove himself through warfare.

He was a formidable competitor and demanded his warriors follow his lead, which they did.  And, with each success, Kahekili’s power increased.

Kahekili first proved himself a formidable adversary by defeating the Hawaiʻi army led by Kalani‘ōpu‘u in 1775. Kalani‘ōpu‘u promised revenge and, in 1776, he again went to battle against Kahekili. Unfortunately, Kalaniʻōpuʻu was not aware of the alliance between Kahekili and Kahahana, an ali‘i of O‘ahu.

This alliance greatly outnumbered Kalaniʻōpuʻu’s army. Therefore, Kahekili and Kahahana’s army defeated Kalaniʻōpuʻu’s army as they entered the sand hills of Wailuku. This battle became known as Ahulau-ka-piʻipiʻi-i-kakanilua.

In a desperate act to save what was left, Kalani‘ōpu‘u requested that his wife, Kalola, plead for peace from her brother Kahekili.

However, knowing that Kahekili would not look upon her with favor, Kalola suggested their son, Kiwalaʻō be sent instead.  Kahekili’s welcomed Kiwalaʻō and sealed his acceptance of peace.

For a time, after the great sand hills battle in Wailuku, peace and tranquility returned. Kahekili took his leadership seriously; he was faithful to his people, made changes, established rules and took active interest in the welfare of his people and lands.

During times of peace and celebration, when tournaments that required great strength, stamina and ability were held, Kahekili continued to amass great respect with his victories. Such victories assisted in further cementing his position as the son of the divine ruling family of Maui.

Later, Kahekili and his eldest son and heir-apparent, Kalanikūpule, were carrying on war and conquered Kahahana, adding Oʻahu under his control.

Through subsequent inter-island conquest, the marriage of his brother to the Queen of Kauaʻi, and appointment of his son to alternately govern Maui, Lānaʻi, Kahoʻolawe and Oʻahu during his periodic absences, by 1783, Kahekili dominated all the Hawaiian Islands, except for Hawaiʻi.

In the late-1780s into 1790, Kamehameha conquered the Island of Hawai‘i and was pursuing conquest of Maui and eventually sought to conquer the rest of the archipelago.

In 1790, Kamehameha travelled to Maui.  Hearing this, Kahekili sent Kalanikūpule back to Maui with a number of chiefs (Kahekili remained on O‘ahu to maintain order there.)

Kahekili’s rule stretched for almost thirty years. He became known for his extreme measures whether it was making sure his people were obeying the kapu and the gods, or by destroying his enemies.

He ruled on Maui before he fell ill and returned to Waikīkī, until his death in 1793 at the age of eighty-seven.  As with all ali‘i, Kahekili’s bones were carried away and hidden – thought to be in North Kohala.

Kahekili’s son, Kalanikūpule, inherited his kingdom.  Kamehameha faced Kalanikūpule in the famous battle “Kepaniwai” (the damming of the waters) in ‘Iao Valley (which Kamehameha decisively won.)

Maui Island was conquered by Kamehameha and Maui’s fighting force was destroyed – Kalanikūpule and other chiefs escaped and made their way to O‘ahu (Kalanikūpule was later defeated by Kamehameha at the Battle of Nuʻuanu in 1795.)

(Lots of good information here is from “Kahekilinuiʻahumanu – Kahekili Study Guide” (Kauahea Inc and Maui Arts & Cultural Center.)) Image of Kahekili is by Brook Parker.

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Kalola

Kalola, the highest tabu chiefess of the Maui court, was a daughter of Queen Kekuʻiapoiwa I (a daughter of Keawe of Hawaiʻi) and King Kekaulike of Maui.

She was thus a granddaughter of Kalanikauleleiaiwi, Queen of Hawaiʻi and sister of the King Kahekili II. She was an aunt of the King Kalanikūpule.

When Kekaulike died, Kalola’s brothers Kamehamehanui (an uncle of Kamehameha I) and Kauhi fought each other for rule of Maui in 1738. Battles were fought across West Maui; the war ended with the battle Koko O Nā Moku (“Bloodshed of the Islands;” Kamehamehanui won.

Kalola lived with two brothers, Kalaniʻōpuʻu and Keōua, both Hawai’i island niʻaupiʻo (very high rank) chiefs. From Kalaniʻōpuʻu, the older brother, she had a son, Kalanikauikeaouli Kiwalaʻo (Kiwalaʻo.) From Keōua, the younger brother, she had a daughter, Kekuʻiapoiwa Liliha.

The children, Kiwalaʻo and Kekuʻiapoiwa, had the same mother, different fathers, offspring of a naha union (brother-sister mating of niʻaupiʻo chiefs.) These two lived together, and Keōpūolani was born to them, also the offspring of a naha union. (Mookini)

Keōpūolani (granddaughter of Kalola,) who was raised in Wailuku, Olowalu and Hāmākua on Maui, was later queen of Kamehameha I (we’ll get more into that a little bit later.)

At the time of Captain Cook’s arrival (1778-1779), the Hawaiian Islands were divided into four kingdoms: (1) the island of Hawaiʻi under the rule of Kalaniʻōpuʻu, who also had possession of the Hāna district of east Maui; (2) Maui (except the Hāna district,) Molokai, Lānai and Kahoʻolawe, ruled by Kahekili; (3) Oʻahu, under the rule of Kahahana; and (4) Kauai and Niʻihau, Kamakahelei was ruler.

In 1782, following the death of Kalaniʻōpuʻu, Kiwalaʻo was briefly ruler of the island of Hawaiʻi. That year, his cousin, Kamehameha I, challenged his authority at the battle of Mokuʻōhai. Kīwalaʻō was killed in combat by Keʻeaumoku, one of Kamehameha’s officers. The victory at the battle of Mokuʻōhai was the start of Kamehameha’s rise to power

After the deaths of Kalaniʻōpuʻu and Kiwalaʻo, Kalola left for Maui, taking with her Keōpūolani. Kahekili, brother of Kalola, provided for the family and gave them his protection. After the conquest of Oahu by Kahekili he removed his court to that island, taking with him his sister and her family.

In 1785, they returned to Maui with Kalanikūpule, the son of Kahekili, who had been appointed chief of the island, and there remained, principally at Olowalu, until 1790. (Kalākaua)

At about that time, Simon Metcalf (captaining the Eleanora) and his son Thomas Metcalf (captaining the Fair American) were traders; their plan was to meet and spend winter in the Hawaiian Islands.

The Eleanora arrived in the islands first at Kohala on the island of Hawaiʻi. After a confrontation with a local chief, Simon Metcalf then sailed to the neighboring island of Maui to trade along the coast.

Kalola ruled the puʻuhonua of Olowalu and presided over Kaʻiwaloa Heiau. Kahekili, ruler of Maui, lived at Halekiʻi Heiau in Wailuku. This indicates the important spiritual, political and economic connection between ʻIao and Olowalu. Kalola was still ruling at Olowalu in 1790 when Simon Metcalf fired cannons on Honua’ula and Olowalu during the Olowalu Massacre.

Several months after the massacre at Olowalu, Kalola watched the great Battle of Kepaniwai from a panoramic flat area in the back of ʻIao Valley. Kamehameha stormed Maui with over twenty thousand men, and after several battles Maui troops retreated to ʻIao Valley.

Maui Island was conquered and its fighting force was destroyed – Kalanikūpule (Kahekili’s eldest son and heir-apparent) and some others (including Kalola and her family) escaped over the mountain at the back of the valley and made their way to Molokai and Oʻahu.

“The fugitives fled across the sharp ridges of the mountains, the mother carrying the child on her back and the kahu carrying mother and child, until they were able to escape to Molokai.” (Kamakau)

On the island of Molokai at Kalamaʻula, Kalola became ill and they could not carry out their original intention of going to Oʻahu to join Kahekili. Kamehameha followed Kalola to Molokai and asked Kalola for Keōpūolani (Kalola’s granddaughter) to be his queen.

Kalola, who was dying, agreed to give Kamehameha Keōpūolani and her mother Kekuʻiapoiwa Liliha, if he would allow the girls to stay at her death bed until she passed. Kamehameha camped on Molokai until Kalola died, and returned to Kona with his high queen Keōpūolani.

At Kalola’s death, “They wailed and chanted dirges, and some were put to sleep with the dead, and the chiefs tattooed themselves and knocked out their teeth. Kamehameha was also tattooed and had his eyeteeth knocked out, and the chiefs and commoners acted like madmen.” (Kamakau)

Kamehameha then formally took charge of and returned to Hawaiʻi with her daughter and granddaughter, not only as a sacred legacy from Kalola, but as a token of reconciliation and alliance between himself and the elder branch of the Keawe dynasty. (Kalākaua)

Later, Liholiho (Kamehameha II,) Kauikeaouli (Kamehameha III) and Princess Nahiʻenaʻena were born to Kamehameha and Keōpūolani.

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George McClay

With “contact” (arrival of Captain James Cook in 1778,) a new style of boat was in the islands and Kamehameha started to acquire and build them.

The first Western-style vessel built in the Islands was the Beretane (1793.)  Through the aid of Captain George Vancouver’s mechanics, after launching, it was used in the naval combat with Kahekili’s war canoes off the Kohala coast.  (Thrum)

Encouraged by the success of this new type of vessel, others were built.  A schooner called Tamana (named after Kamehameha’s favorite wife, Kaʻahumanu,) was used to carry of his cargo of trade to the missions along the coast of California.  (Couper & Thrum, 1886)

From 1796 until 1802 the kingdom flourished. Several small decked vessels were built.  (Case) According to Cleveland’s account, Kamehameha possessed at that time twenty small vessels of from twenty to forty tons burden, some even copper-bottomed.  (Alexander)

The king’s fleet of small vessels was hauled up on shore around Waikiki Bay, with sheds built over them. One small sloop was employed as a packet between Oahu and Hawaii. Captain Harbottle, an old resident, generally acted as pilot.  (Alexander)

One of the earliest white residents of the Islands was George McClay, a Yankee ship-carpenter who drifted into Honolulu sometime between 1793 and 1806.

Captain Amasa Delano of Duxbury, on whose ship he had formerly sailed, found him at the Islands in 1806 with a well-established boat-building business. He had built twenty small vessels, and a few as large as fifty tons burthen. (Massachusetts Historical Society)

“He was my carpenter in the ship Eliza, when I left Canton in 1793, and went to the Isle of France with me, and was also carpenter in the large ship Hector, which was purchased at that place. “   (Delano)

“He went with me to Bombay after which he had been travelling in that part of the world until he had found his way to the Sandwich Islands, where he was noticed by the king on account of his being a good natured, honest fellow, and a very good ship builder.”    (Delano)

“He had built near twenty small vessels, and a few as large as forty or fifty tons, whilst he was at these islands.  …  All this labour he performed for the king.”

“I made a confidant of George McClay whilst at these islands, in all my negotiations with the king, and with other persons, with whom I had intercource.”   (Delano)

Then, on June 21, 1803, the Lelia Byrd, an American ship under Captain William Shaler, arrived; during his stay, Shaler asked Kamehameha for one of the chief’s small schooners.

Wanting bigger and better, in 1805, Kamehameha traded the 45-ton Tamana and a cargo of sandalwood for the Lelia Byrd,) a “fast, Virginia-built brig of 175-tons.” It became the flagship of Kamehameha’s Navy.

Shaler exchanged “Lelia Byrd,” with Kamehameha for the Tamana and a sum of money to boot.  (Alexander)  The cargo was received into his store, and when the schooner was ready it was all faithfully and honorably delivered to the person appointed to receive it.   (Cleveland)

“(U)unfortunately, the ship (previously) struck on a shoal, and beat so heavily, before getting off, as to cause her to leak alarmingly.”  (Cleveland)

McClay put in a new keel, and nearly replanked the Lelia Byrd in Honolulu Harbor. She afterwards made two or three voyages to China with sandalwood.  (Alexander)

In 1809, the village of Honolulu, which consisted of several hundred huts, was then well shaded with cocoanut-trees. The king’s house, built close to the shore and surrounded by a palisade, was distinguished by the British colors and a battery of sixteen carriage guns belonging to his ship, the “Lily Bird” (Lelia Byrd), which lay unrigged in the harbor.  (Campbell; Alexander)

A short distance away were two large stone houses which contained the European articles belonging to the king. On the shore at Waikiki, with sheds built over them, were the smaller vessels of the king’s fleet.  (Case)

Kamehameha kept his shipbuilders busy; by 1810 he had more than thirty small sloops and schooners hauled up on the shore at Waikīkī and about a dozen more in Honolulu harbor, besides the Lelia Byrd.  (Kuykendall)

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Hawai‘i Island Cession to Britain

“Tamaahmaah was exceedingly well pleased, and thankful for our exertions; (Vancouver was building him a ship) and it was extremely gratifying to my feelings to reflect, that such valuable opportunities should have offered for bestowing this gratification upon the king, and many essential benefits upon his people …”

“… all of whom were now well convinced, that these superior advantages were only to be obtained by the constant exercise of the same honesty and civility by which these had been secured to them on the present occasion.”

“Very little doubt can be entertained of the exalted pleasure Tamaahmaah would enjoy in the attainment, by honorable means, of so desirable an object as his new schooner…”

“On the evening of Sunday the 23d, agreeably to my promise, I accompanied Tamaahmaah to the morai, and submitted to all the forms, regulations, and restriction of the taboo. … “

“I was not on this, as on the former occasion, purely an idle spectator; but was in some degree one of the actors. Whilst in the morning the principal ceremonies and prayers were performing, I was called upon to give my opinion on several matters that were agitated at one time by the king, and at others by the principal priests.”

“Amongst these was the propriety of their remaining at peace, or making war against the other islands? The session of the island; and if, by that voluntary measure, they would be considered as the of Great Britain?”

“Under this impression, in what manner ought they to conduct themselves towards all strangers, as well those who might visit them from civilized nations, as the inhabitants of the neighbouring islands?”

“With these, and some, other questions of less importance, I was very seriously interrogated; and I made such answers to each as was consistent with my own situation, and, as I considered, were most likely to tend in future to their happiness and tranquillity. …”

“In the forenoon of Tuesday the 25th, the king and queen accompanied by Terry-my-tee, the king’s brother; Crymamahow, half brother to the king, and chief of the district of Amakooa; Kahowmoto, chief of the district of Poona, Tamaahmotoo, chief of the district of Koarra, Trywhookee, half brother of the king, and the most faithful protector and purveyor at the encampment …”

“… all assembled on board the Discovery , for the purpose of formally ceding and surrendering the island of Owhyhee to me for his Britannic Majesty, his heirs and successors; there were present on this occasion besides myself, Mr Puget, and all the officers of the Discovery.”

“Tamaahmaahl opened the business in a speech, which he delivered with great moderation and equal firmness. He explained the reasons that had induced him to offer the island to the protection of Great Britain; and recounted the numerous advantages that himself, the chiefs, and the people, were likely to derive by the surrender they were about to make.”

“He enumerated the several nations that since Captain Cook’s discovery of these islands had occasionally resorted hither, each of which was too powerful for them to resist; and as these visitors had come more frequently to their shores, and their numbers seemed to increase …”

“… he considered that the inhabitants would be liable to more ill treatment, and still greater impositions than they had yet endured, unless they could be protected against such wrongs by some one of the civilized powers with whose people they had become acquainted …”

“… that at present they were completely independent, under no sort of engagement whatever, and were free to make choice of that state which in their opinion was most likely by its attention to their security and interests , to answer the purpose for which the proposed surrender was intended.”

“For his own part he did not hesitate to declare his preference he entertained for the king of Great Britain, to whom he was ready to acknowledge his submission; and demanded to know who had any objection to follow his example. This produced an harangue from each of the five3 chiefs, all of whom had some ideas to offer on this important subject.”

“The warlike spirit and ambitious views of Kahowmotoo had long taught him to indulge the flattering hope, that on fame future day he should be enabled to acquire the sovereignty of Mowee.”

“This prompted him to state in a spirited and manly speech, that on their becoming connected and attached to so powerful a nation, they ought no longer to suffer the indignities which had been offered to their island, Owhyhee, by the people of Mowee …”

“…he also candidly enumerated the offences that Mowee had justly to complain of in return; but as there bore no proportion to her aggressions, he contended that she ought to be chastised, and that when a force for their protection should be obtained from England, the first object of its employment ought to be the conquest of Mowee …”

“… after which the care of its government should be intrusted to some respectable chief, whose interest and inclination could be depended upon a being friendly towards Owhyhee.”

“Kavaheeroo, a chief of very different disposition, content with the station he filled, and the comforts he enjoyed with pleasure to the consequences that were likely to result from the adoption of the measure proposed …”

“… having no doubt of its tending to their future safety and protection, which had now become highly expedient in some way to effect, and of its being the means of producing a general pacification with their relations and friends, as he termed them, on the islands.”

“Tianna, after agreeing with Kahowmotoo, that Mowee ought to be chastised; and with Kavaheeroo, in the necessity of Owhyhee being protected; proposed that some persons, duly authorized for that purpose, should reside on shore by way of guards, and stated that a vessel or two would be requisite to defend them by sea.”

“He very judiciously observed further, that so great a similarity existed between the people of the four nations with whom they were already acquainted, but more particularly so between English and the Americans …”

“… that in the event of their present surrender being accepted, and of a vessel being sent out for their protection, they should be doubtful as to the reality of such persons coming from England …”

“… unless some of the officers then present, or some of those board the vessels with whom they were acquainted, and who they were convinced did belong to King George, should return to Owhyhee with the succours required.”

“This appeared to him a measure of [so much consequence that it could not be dispensed with, for otherwise, any of the distant nations, knowing they had ceded the island to the English government, might send to them ships and men whom they had never before seen …”

“… and who, by asserting they had come from England and belonged to King George, would deceive them into the obedience of a people against whom they should afterwards most probably revolt.”

“These were the prominent features in the several speeches made on the occasion: in every one of which their religion, government, and domestic economy was noticed …”

“… and it was clearly understood, that no interference was to take place in either; that Tamaahmaah, the chiefs and priests, were to continue as usual to officiate with the same authority as before in their respective stations, and that no alteration in those particulars was in any degree thought of or intended.”

“These preliminaries being fully discussed, and thoroughly understood on both sides, the king repeated his former proposition, which was now unanimously approved of, and the whole party declared their consent by saying …”

“… that they were no longer Tanata no Owhyhee, (i.e.) the people of Owhyhee; but Tanata no Britannee, (i.e.) the people of Britain. This was instantly made known to the surrounding crowd in their numerous canoes about the vessels, and the same expressions were cheerfully repeated throughout the attending multitude.”

“Mr. Puget, accompanied by some of the officers, immediately went on shore; there displayed the British colours, and took possession of the island in his Majesty’s name, in conformity to the inclination and desire of Tamaahmaah and his subjects.”

“On this ceremony being finished, a salute was fired from the vessels, after which the following inscription on copper was deposited in a very conspicuous place at the royal residence.”

“‘On the 25th of February, 1794, Tamaahmaah king of Owhyhee, in council with the principal chiefs of the island, assembled on board his Britannie Majesty’s sIoop Discovery in Karakakooa bay, and in the presence of George Vancouver, commander of the said sloop …’”

“‘… Lieutenant Peter Puget, commander of his said Majesty’s armed tender the Chatham; and the other officers of the Discovery; after due consideration, unanimously ceded the said island of Owhyhee to his Britannic Majesty, and acknowledged themselves to the subjects of Great Britain.’” (Vancouver Journal)

According to Kekūanāo’a, Boki stated that Kamehameha stated to Vancouver, “go back and tell King George to watch over me and my whole kingdom.”

“I acknowledge him as my landlord and myself as tenant, (or him as superior and I as inferior.) Should the foreigners of any other nation come to take possession of my lands, then let him help me.” (Kekūanāo‘a in Report of the Foreign Minister, 1855)

While Kamehameha and his chiefs became willing to acknowledge King George as their suzerain, in expectation of his defending them against foreign and outside foes, they expressly reserved to themselves the autonomous government of their island in their own way and according to such laws as they themselves might impose.”

“It is not evident that Vancouver did or could hold out to the Hawaii chiefs anything more than the probability of such protection, the cession, from even his point of view, requiring the acceptance and ratification of the English Government, which it never received. “

“That Kamehameha and his chiefs did not understand the full meaning of the word cession is plain from the reservations which they made.”

“As it was, the so-called cession of the island of Hawaii was no doubt entered into by Vancouver with the very best intentions for the protection and advancement of the Hawaiians …”

“… and by Kamehameha and his chiefs with undisguised expectations of receiving material aid in their wars with Kahehili and Kaeo, and of certain commercial advantages not very well defined.”

“The cession, however, was never accepted or ratified by the English Government, and no steps were taken by emigration or colonisation to make good use of the friendly disposition of the chiefs, and to secure by stronger ties the suzerainty thus loosely acquired.” (Fornander)

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Hawaii-Kalama-Hawaii_Island-1838
Hawaii-Kalama-Hawaii_Island-1838

by Peter T Young 5 Comments

Hewahewa

“Kailua Harbor, April 5, 1820. In the dawn of the day, as we passed near shore, several chiefs were spending their idle hours in gambling, we were favored with an interview with Hewahewa, the late High Priest. He received us kindly and on his introduction to Brother Bingham he expressed much satisfaction in meeting with a brother priest from America, still pleasantly claiming that distinction for himself.”  (Loomis)

“He assures us that he will be our friend. Who could have expected that such would have been our first interview with the man whose influence we had been accustomed to dread more than any other in the islands; whom we had regarded and could now hardly help regarding as a deceiver of his fellow men. But he seemed much pleased in speaking of the destruction of the heiau and idols.”

“About five months ago the young king consulted him with respect to the expediency of breaking taboo and asked him to tell him frankly and plainly whether it would be good or bad, assuring him at the same time that he would be guided by his view. Hewahewa speedily replied, maikai it would be good, adding that he knew there is but one “Akoohah” (Akua) who is in heaven, and that their wooden gods could not save them nor do them any good.”    (Loomis)

“Hewahewa, the high priest, had ceased to believe in the power of the ancient deities, and his highest chiefs, especially the state queen Kaahumanu, resolved to abolish the oppressive “kapu” system.  The king, ʻIolani Liholiho, had been carefully trained in the traditions of his ancestors and it was not an easy matter to foresake the beliefs of his fathers.  He was slow to yield to the sentiments of the chiefs.”  (Honolulu Star-bulletin, February 1, 1915)

“The ancient system consisted in the many tabus, restrictions or prohibitions, by which the high chiefs contrived, to throw about their persons a kind of sacredness, and to instil into the minds of the people a superstitious awe and peculiar dread.”

“If the shadow of a common man fell on a chief, it was death; if he put on a kapa or a malo of a chief, it was death; if he went into the chief’s yard, it was death; if he wore the chief’s consecrated mat, it was death; if he went upon the house of the chief, it was death.”

“If a man stood on those occasions when he should prostrate himself, (such as) when the king’s bathing water… (was) carried along, it was death. If a man walked in the shade of the house of a chief with his head besmeared with clay, or with a wreath around it, or with his head wet… it was death.”

“There were many other offenses of the people which were made capital by the chiefs, who magnified and exalted themselves over their subjects.”  (Dibble)

Shortly after 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.

“When the ruling aliʻi of the realm renounced the old religion in 1819, with the collaboration of no less a person than Hewahewa, the high priest of the whole kingdom, the foundation upon which the validity of the kahuna had for so long rested crumbled and fell away.”  (Kanahele)

“By the time Liholiho made his fateful decision, many others, including the high priest Hewahewa, whose position in the religious hierarchy could be compared to that of a pope, evidently had concluded that the old gods were not competent to meet the challenges that were being hurled at them by the cannons, gadgets and ideas of the modern world.”  (Kanahele)

“(Hewahewa) publicly renounced idolatry and with his own hand set fire to the heiau. The king no more observed their superstitious taboos. Thus the heads of the civil and religious departments of the nation agreed in demolishing that forbidding and tottering taboo system”.  (Loomis)

“I knew the wooden images of deities, carved by our own hands, could not supply our wants, but worshiped them because it was a custom of our fathers. My thoughts has always been, there is only one great God, dwelling in the heavens.” (Ohana Church) Hewahewa also prophesied that a new God was coming and he went to Kawaihae to wait for the new God, at the very spot were the missionaries first landed.

This changed the course of the civilization and ended the kapu system, and effectively weakened the belief in the power of the gods and the inevitability of divine punishment for those who opposed them.

The end of the kapu system by Liholiho (Kamehameha II) happened before the arrival of the missionaries; it made way for the transformation to Christianity and westernization.

“The tradition of the ships with white wings may have been the progenitor of the Hawaiians’ symbol for Lono during the Makahiki. … With so many ships with white sails coming to Hawaii at that time, how would he know which ship would bring the knowledge of the true God of Peace?”

“He could not have known that, although the missionaries set sail on October 23rd, one day before the Makahiki began, they would take six months to arrive. Therefore, it was quite prophetic that, when he saw the missionaries’ ship off in the distance, he announced ‘The new God is coming.’ One must wonder how Hewahewa knew that this was the ship.”  (Kikawa)

“Hewahewa knew the prophesy given by Kalaikuahulu a generation before. This prophesy said that a communication would be made from heaven (the residence of Ke Akua Maoli, the God of the Hawaiians) by the real God. This communication would be entirely different from anything they had known. The prophecy also said that the kapus of the country would be overthrown.”

“Hewahewa also knew the prophesy of the prophet Kapihe, who announced near the end of Kamehameha’s conquests, ‘The islands will be united, the kapu of the gods will be brought low, and those of the earth (the common people) will be raised up.’ Kamehameha had already unified the islands, therefore, when the kapus were overthrown, Hewahewa knew a communication from God was imminent.”  (Kikawa)

After the overthrow of the kapu system, Hewahewa retired to Kawaihae, to wait confidently for the coming of a “new and greater God.”  (Kikawa)

“Hewahewa departed for Kailua Bay (formally Kaiakeakua—Seaside of God) ahead of the missionaries to await their arrival with the King. After Hewahewa’s departure, the missionaries’ ship entered Kawaihae. Hewahewa’s household told the Hawaiians accompanying the missionaries the astounding news that the kapus had been overthrown! The missionaries ship was then directed to Kailua Bay were the King was in residence.”

At Kailua, Hewahewa gave an even more astounding prophecy, he pointed to a rock on the shore and said to the new king, ‘O king, here the true God will come.’ When the missionaries arrived at Kailua, they landed their skiff on that very rock! This rock is commonly known as the ‘Plymouth Rock of Hawaiʻi.

In 1820, Hewahewa, the highest religious expert of the kingdom, participated in the first discussions between missionaries and chiefs. He welcomed the new god as a hopeful solution to the current problems of Hawaiians and understood the Christian message largely in traditional terms. He envisioned a Hawaiian Christian community led by the land’s own religious experts.  (Charlot)

“Hewahewa … expressed most unexpectedly his gratification on meeting us … On our being introduced to (Liholiho,) he, with a smile, gave us the customary ‘Aloha.’”

“As ambassadors of the King of Heaven … we made to him the offer of the Gospel of eternal life, and proposed to teach him and his people the written, life-giving Word of the God of Heaven. … and asked permission to settle in his country, for the purpose of teaching the nation Christianity, literature and the arts.”  (Bingham)

Hewahewa later retired to Oʻahu and became one of the first members of the church established there. This church is located in Haleiwa and is called the Liliʻuokalani Protestant Church.  (Kikawa)  “He lived in the valley of Waimea, a faithful, consistent follower of the new light.”  (The Friend, March 1, 1914)

The image shows Hewahewa and the destruction of the heiau.  (Artwork done by Brook Kapukuniahi Parker.)

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