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June 16, 2022 by Peter T Young Leave a Comment

Boaz Mahune – Declaration of Rights (1839)

Born in the early-1800s, Boaz Mahune was a member of the lesser strata of Hawaiian nobility, subordinate to the high chiefs or aliʻi.  He was a cousin of Paul Kanoa, who served as Governor of Kauai from 1846 to 1877.

He adopted the name “Boaz” after a figure in The Book of Ruth in the Bible, after his conversion to Christianity (it was sometimes spelled Boas.)

Boaz Mahune was a member of the first class at Lahainaluna Seminary, graduating in 1835 after four years there.  His classmates included historian David Malo and royal diplomat Timothy Haʻalilio.

He was considered one of the school’s most brilliant scholars and was one of the ten chosen to remain as monitors, teachers in the children’s school and assistants in translating.

Mahune (with others from Lahainaluna) drafted the 1839 Hawaiian Bill of Rights, also known as the 1839 Constitution of Hawaiʻi.  This document was an attempt by King Kamehameha III and his chiefs to guarantee that the Hawaiian people would not lose their tenured land, and provided the groundwork for a free enterprise system.

It laid down the inalienable rights of the people, the principles of equality of between the makaʻāinana (commoner) and the aliʻi (chiefs) and the role of the government and law in the kingdom.

Many refer to that document as Hawaiʻi’s Magna Charta (describing certain liberties, putting actions within a rule of law and served as the foundation for future laws.)  It served as a preamble to the subsequent Hawaiʻi Constitution (1840.)

It was a great and significant concession voluntarily granted by the king to his people. It defined and secured the rights of the people, but it did not furnish a plan or framework of the government.  (Kuykendall)

After several iterations of the document back and forth with the Council of Chiefs, it was approved and signed by Kamehameha III on June 7, 1839 – it was a significant departure from ancient ways.

As you can see in the following, the writing was influenced by Christian fundamentals, as well as rights noted in the US Declaration of Independence.

Ke Kumukānāwai No Ko Hawaiʻi Nei Pae ʻĀina 1839 (Declaration of Rights (1839)

“God hath made of one blood all nations of men to dwell on the earth, in unity and blessedness. God has also bestowed certain rights alike on all men and all chiefs, and all people of all lands.”

“These are some of the rights which He has given alike to every man and every chief of correct deportment; life, limb, liberty, freedom from oppression; the earnings of his hands and the productions of his mind.”

“God has also established governments and rule for the purpose of peace; but in making laws for the nation it is by no means proper to enact laws for the protection of the rulers only, without also providing protection for their subjects; neither is it proper to enact laws to enrich the chiefs only, without regard to enriching their subjects also, and hereafter there shall by no means be any laws enacted which are at variance with what is above expressed, neither shall any tax be assessed, nor any service or labor required of any man, in a manner which is at variance with the above sentiments.”

“These sentiments are hereby proclaimed for the purpose of protecting alike, both the people and the chiefs of all these islands, while they maintain a correct deportment; that no chief may be able to oppress any subject, but that chiefs and people may enjoy the same protection, under one and the same law.”

“Protection is hereby secured to the persons of all the people, together with their lands, their building lots, and all their property, while they conform to the laws of the kingdom, and nothing whatever shall be taken from any individual except by express provision of the laws.  Whatever chief shall act perseveringly in violation of this Constitution, shall no longer remain a chief of the Hawaiian Islands, and the same shall be true of the Governors, officers and all land agents.”

The Declaration of Rights of 1839 recognized three classes of persons having vested rights in the lands; 1st, the Government; 2nd, the Chiefs; and 3rd, the native Tenants. It declared protection of these rights to both the Chiefly and native Tenant classes.

Mahune is more specifically credited with nearly all the laws on taxation in the introduction to the English translation of the laws of 1840, not published until 1842.

Later he was Kamehameha III’s secretary and advisor.  When the king attempted to start a sugar cane plantation at Wailuku on Maui, Mahune was the manager. The project was not a success.

Mahune returned to Lāhainā, where he acted as a judge for a time.  About 1846 he went back to his home in Honolulu to work for the government. Mahune died in March 1847.

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Filed Under: Ali'i / Chiefs / Governance, Missionaries / Churches / Religious Buildings, Prominent People Tagged With: Kauikeaouli, Kamehameha III, Lahainaluna, Timothy Haalilio, William Richards, Paul Kanoa, Declaration of Rights (1839), David Malo, Hawaii, Boaz Mahune, Maui, Lahaina

May 26, 2022 by Peter T Young Leave a Comment

James Kahuhu

On October 23, 1819, the Pioneer Company of American Protestant missionaries from the northeast US set sail on the Thaddeus for the Sandwich Islands (now known as Hawai‘i.)  There were seven American couples sent by the ABCFM in this first company.

These included two Ordained Preachers, Hiram Bingham and his wife Sybil and Asa Thurston and his wife Lucy; two Teachers, Mr. Samuel Whitney and his wife Mercy and Samuel Ruggles and his wife Mary; a Doctor, Thomas Holman and his wife Lucia; a Printer, Elisha Loomis and his wife Maria; and a Farmer, Daniel Chamberlain, his wife and five children.

By the time the Pioneer Company arrived, Kamehameha I had died and the centuries-old kapu system had been abolished; through the actions of King Kamehameha II (Liholiho,) with encouragement by former Queens Kaʻahumanu and Keōpūolani (Liholiho’s mother,) the Hawaiian people had already dismantled their heiau and had rejected their religious beliefs.

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

The first mission station was at Kailua-Kona, where they first landed in the Islands, then the residence of the King (Liholiho, Kamehameha II;) Asa and Lucy Thurston manned the mission, there.

Liholiho was Asa Thurston’s first pupil. His orders were that “none should be taught to read except those of high rank, those to whom he gave special permission, and the wives and children of white men.”

James Kahuhu and John ʻlʻi were two of his favorite courtiers, whom he placed under Mr. Thurston’s instruction in order that he might judge whether the new learning was going to be of any value.  (Alexander, The Friend, December 1902)

In 1820, Missionary Lucy Thurston noted in her Journal, “The king (Liholiho, Kamehameha II) brought two young men to Mr. Thurston, and said: ‘Teach these, my favorites, (John Papa) Ii and (James) Kahuhu. It will be the same as teaching me. Through them I shall find out what learning is.’”

“To do his part to distinguish and make them respectable scholars, he dressed them in a civilized manner. They daily came forth from the king, entered the presence of their teacher, clad in white, while his majesty and court continued to sit in their girdles.”

“Although thus distinguished from their fellows, in all the beauty and strength of ripening manhood, with what humility they drank in instruction from the lips of their teacher, even as the dry earth drinks in water!”

“After an absence of some months, the king returned, and called at our dwelling to hear the two young men, his favorites, read. He was delighted with their improvement, and shook Mr. Thurston most cordially by the hand – pressed it between both his own – then kissed it.” (Lucy Thurston)

Kahuhu was among the earliest of those associated with the chiefs to learn both spoken and written words. Kahuhu then became a teacher to the chiefs.

In April or May 1821, the King and the chiefs gathered in Honolulu and selected teachers to assist Mr Bingham.  James Kahuhu, John ʻĪʻi, Haʻalilio, Prince Kauikeaouli were among those who learned English.  (Kamakau)

On October 7, 1829, it seems that Kauikeaouli (Kamehameha III) set up a legislative body and council of state when he prepared a definite and authoritative declaration to foreigners and each of them signed it.  (Frear – HHS)  Kahuhu was one of the participants.

King Kamehameha III issued a Proclamation “respecting the treatment of Foreigners within his Territories.”  It was prepared in the name of the King and the Chiefs in Council:  Kauikeaouli, the King; Gov. Boki; Kaʻahumanu; Gov. Adams Kuakini; Manuia; Kekūanāoʻa; Hinau; ʻAikanaka; Paki; Kīnaʻu; John ʻIʻi and James Kahuhu.

In part, he states, “The Laws of my Country prohibit murder, theft, adultery, fornication, retailing ardent spirits at houses for selling spirits, amusements on the Sabbath Day, gambling and betting on the Sabbath Day, and at all times.  If any man shall transgress any of these Laws, he is liable to the penalty, – the same for every Foreigner and for the People of these Islands: whoever shall violate these Laws shall be punished.”

It continues with, “This is our communication to you all, ye parents from the Countries whence originate the winds; have compassion on a Nation of little Children, very small and young, who are yet in mental darkness; and help us to do right and follow with us, that which will be for the best good of this our Country.”

The Hawaiʻi State Archives is the repository of significant historic documents for Hawaiʻi; reportedly, the oldest Hawaiian language document in its possession is a letter written by James Kahuhu.

Writing to Chief John Adams Kuakini, Kahuhu’s letter was partially in English and partially Hawaiian (at that time, Kuakini was learning both English and written Hawaiian.)

Below is a transcription of Kahuhu’s letter.  (HSA)

Oahu. Makaliʻi 12, 1822.
Kawaiahaʻo.
My Dear Chief Mr. John Adams Kuakini. I love you very much. This is my communication to you. Continue praying to Jehovah our God. Keep the Sabbath which is God’s holy day. Persevere in your learning the good Gospel of Jehovah. By and by perhaps we shall know the good word of Jesus Christ. Then we shall know the good word of God.

A few begin to understand the good word of God. I am very pleased with the good word of God which has been brought here to enlighten this dark land. Who will save our souls and take them up to heaven, the place of eternal life. I am presently teaching Nahiʻenaʻena. I am teaching seven of them. Nahienaena, Kauikeaouli, Halekiʻi, Ulumāheihei Waipa, Ulumāheihei a Kapalahaole, Nakapuai and Noaʻawa are the students I am teaching. I may have more in the future. You must obey your good teacher, Hopu. Persevere with him and don’t give up.

Keliʻiahonui has learned to write quite well, he sent a letter to Oahu. Tell Hopu that Keliʻiahonui misses him. The King is learning to write from Mr. Bingham. Kalanimōku, Kīnaʻu and Kekauōnohi are learning to write Hawaiian. Mr. Thurston is their teacher. Here is another word to you, if you see Kalapauwahiole tell him to come to Oahu as I would like very much for him to come to Oahu.
James Kahuhu

(Makaliʻi was the name of a month: December on Hawai‘i, April on Moloka’i, October on Oʻahu.  (Malo))

The image shows the first page of the Kahuhu letter to Kuakini (HSA.) 

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Filed Under: Missionaries / Churches / Religious Buildings Tagged With: Kauikeaouli, Hawaii, Asa Thurston, Hawaii Island, Kaiakeakua, Kuakini, Kamehameha III, Hiram Bingham, American Board of Commissioners of Foreign Missions, ABCFM, Missionaries, Kailua-Kona, Liholiho, Kamehameha II

March 8, 2022 by Peter T Young 1 Comment

Hawaiʻi Population Distribution 1853

In 1853, thirty-three years after the first missionaries landed, a census of the islands was taken by the Government with the help of the American Board of Commissioners for Foreign Missions (ABCFM) – the first year for which a census report of the islands by districts is available.

In interpreting the distribution of population in 1853, keep in mind that Hawaiian culture of that year included characteristics not originally Hawaiian. During the seventy-four years which had elapsed since ‘Contact’ was made, interactions with foreigners were frequent and trade and commerce were actively carried on.

Thousands of natives were killed by disease. In 1848 and 1849 epidemics of measles, whooping cough and influenza occurred. Likewise, Hawaiians were leaving and worked on whaling ships.

The distribution of population in the census districts in 1853 is indicated by the awards of land made by the Board of Land Commissioners formed by King Kamehameha III about the time of the “Great Māhele.”

For the first time the common people, formerly tenants of the chiefs, received title to small holdings, known as kuleana. The land commission awarded titles to kuleana involving the hearing and taking of testimony in connection with nearly 12,000-individual claims.

The number of people in a district and their distribution was closely related to the food supply of the area, which was obtained principally from planted crops and fish, supplemented by hogs and in a small way by other animals.

Although sandalwood, whaling and the beginning of sugar and other agriculture formed the foundations of an economy, life was maintained largely by traditional means of subsistence agriculture and fishing.

With people heading to California during the gold-rush of 1849, the lack of sufficient supplies, and the isolation of California from other food-producing areas on the continent gave people in the Hawaiian Islands an opportunity for a while to supply the growing market there.

Since agricultural produce from Hawaiʻi could be marketed in California directly by boat, and therefore cheaper than by overland routes of that time, the use of arable land in the islands was stimulated.

In 1853, there were 73,138 people in the Hawaiian Islands of whom 71,019 were Polynesians, and 2,119 were classed as “foreigners.”

Following is the head count in Hawaiʻi – in addition, maps are included that graphically display the population distribution to the various districts and portions of each island.

Niʻihau had a population of 790-people. The distribution of people as shown on the population map is based on a map of Niʻihau made by a man named Wilcox between 1850 and 1855, depicting groups of houses.

In 1853 there were 6,981-people on the Island of Kauai. The population was concentrated chiefly on the lower flood plains and delta plains of rivers where wet land taro was raised on the rich alluvial soil.

Nearly half of the population of Oʻahu was concentrated in the City of Honolulu and on the adjoining coastal plain. In the city and vicinity there were between 7,000 and 8,000-people; nearly 1,200 of these were foreigners.

Honolulu was an important center of trade and commerce chiefly in connection with the whaling industry. In 1852 as many as 585 vessels called at the port. “The settled portion of the city was then substantially limited by the present Alapaʻi and River Streets, and mauka at School Street.”

Nearly all the remaining population of Oʻahu was scattered around Pearl Harbor, along the east coast of the island, and at Waialua near the center of the north coast.

Molokai had a population of 3,607. The outstanding characteristic of the distribution and density of people was the concentration along the eastern third of the south coast.

The population of Maui was 17,574. Nearly all the people were scattered around the shores of the island and on each side of the isthmus.

The largest settlement on the island was at Lāhainā, the port of which had advantages in that the roadstead was accessible “at any season of the year, … at any hour of the day or night,” and a pilot was not needed to enter it or leave it. In the spring of 1853 seventy whaling ships called at the port. The town of Lāhainā extended for two miles along the shore.

The population of Lanaʻi in 1853 was 600, all of whom were Polynesians. On the east coast of the island it was possible to raise wet land taro in a small area in the upper part of Maunalei Gulch …

… where the higher land, intercepting the trade winds, caused sufficient precipitation for a small stream of water throughout the year. Hawaiians who lived on the central part of the east coast climbed the highlands to plant their taro patches.

Kahoʻolawe is remarkable by contrast with the other islands in the Hawaiian group. Much of it is a wind-swept plateau devoid of vegetation of any kind. It is not mentioned in the census report of 1853. In 1841 men from the Wilkes’ Exploring Expedition who visited the island found only a few fishermen and fifteen convicts. Kahoʻolawe was used as a place of exile, as late as 1852.

Hawaiʻi, the largest island in the Hawaiian group, had the largest population, 24,450. The most densely-peopled continuous area was along the coasts of North and South Kona.

Dry land taro was an important crop in the Kona districts. Breadfruit, bananas and coconuts grew there, all of which were used for food.

Peas, beans, carrots and cabbages were raised in the vicinity of Kealakekua Bay, near which there was also a “coffee estate,” and between Kealakekua Bay and Kailua “oranges, grapes” and “tall plantains” grew.

For the District of Puna there is an inconsistency between the number of people recorded in the census and the number of land grants which were given after the “Great Māhele.” There were 2,700 people and only nineteen grants. These were large areas and included several ahupuaʻa. Puna was isolated; there was no road into the area until 1898 or 1899.

The eastern, tradewind coast of Hawaiʻi was densely populated. Many streams flowed down the slopes of Mauna Kea into the ocean; near the mouths of which the land was used for irrigated taro.

The distribution and density of people in the Hawaiian Islands in 1853 was closely related to the food supply obtained from agriculture, aquaculture and fishing.

Taro, the most important plant raised for food, was cultivated both by wet land and dry land farming. Other dry land crops were also raised.

Areas where wet land taro was extensively cultivated were more densely populated than areas of dry land farming. Land in the vicinity of fish ponds was densely populated.

Most of the foreign population lived in Honolulu or other ports of call for whalers where they engaged in trade and commerce, although a few carried on pastoral industries or raised crops for export. (Coulter wrote a paper on this subject and it and its images are the basis of this summary.)

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Molokai_Population_Distribution-(Coulter)-1853
Maui_Population_Distribution-(Coulter)-1853
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Hawaii_Island_Population_Distribution-(Coulter)-1853

Filed Under: Economy, General Tagged With: Hawaii, Kauikeaouli, Kamehameha III, 1853

December 23, 2021 by Peter T Young Leave a Comment

Deserters, Debts … and a Treaty

“The petition of sundry merchants and others engaged in the whale fishery, from the Island of Nantucket, has been referred, by the president of the United States, to this department …”

“… I am directed to inform you that the subject has been considered, and that instructions will be given to commodore Hull to visit the Sandwich Islands, when the public interest will permit his absence from the South American coast for a sufficient period.” (Samuel L Southard, Secretary of the Navy, April 28, 1825)

A second petition from ship owners quoted an American who recently returned from Hawai’i, who reported: “When I left the Sandwich Islands, there were over one hundred and fifty seamen (principally deserters from the whale ships) prowling about the country, naked and destitute, associating themselves with the natives, assuming their habits and acquiring their vices. …” (Gapp)

A third petition, sent by ship owners of New Bedford, Massachusetts complained about the British influence in Hawai’i, declaring that they spread the rumor: “The English have men-of-war, but the Americans have only whalers and trading vessels.” (Gapp)

Pointing out that they had separate whaling fleets canvassing both the northern and southern hemispheres of the Pacific, the ship owners asked for protection at the two berthing stations used by the fleets and requested “one or more armed vessels to proceed to the Sandwich and Society islands, with instructions to render such protection, and afford such aid, to American shipping distributed at those places, as circumstances may render necessary and proper.” (Stauffer)

In response, the Secretary of the Navy gave orders to Commodore Hull to sail to the Islands, report back on what he learned, banish the bad-attitude sailors and maintain cordial relations with the Hawaiian government … “the manner in which you shall endeavor to accomplish them, must be left almost entirely to your own discretion and prudence.”

Hull, in turn, decided to stay and ordered Commander Thomas ap Catesby Jones and his ‘Peacock’ to undertake the duties assigned by the Naval Secretary.

For the most part Hull’s orders to Jones merely relayed the instructions from the shipowners and the Navy Department, but also noted that there were debts to address, “claims for property belonging to citizens of the United States, on persons now residing at the Sandwich Islands.” (Stauffer) Jones went first to the Society Islands; then arrived in Honolulu on October 22, 1826.

“The object of my visit to the Sandwich Islands was of high national importance, of multifarious character, and left entirely to my judgment as to the mode of executing it, with no other guide than a laconic order, which the Government designed one of the oldest and most experienced commanders in the navy should execute”. (Jones, Report of Minister of Foreign Affairs)

“Under so great a responsibility, it was necessary for me to proceed with the greatest caution, and to measure well every step before it was taken ; consequently the first ten or fifteen days were devoted to the study and examination of the character and natural disposition of a people who are so little known to the civilized world, and with whom I had important business to transact.”

“The Sandwich Islanders as legislators are a cautious, grave, deliberate people, extremely jealous of their rights as a nation, and are slow to enter into any treaty or compact with foreigners, by which the latter can gain any foot-hold or claim to their soil.”

“Aware of these traits in the character of the Islanders with whom I had to negotiate, I determined to conduct my correspondence with them in such a manner as at once to remove all grounds of suspicion as to the object and views of the American Government, and to guard against misrepresentation and undue influence”.

“(I also wanted to) give the Chiefs and others in authority, the means of understanding perfectly the nature of my propositions, I took the precaution to have all official communications translated into the Oahuan language, which translation always accompanied the original in English”.

“(B)y giving them their own time to canvass and consult together, I found no difficulty in carrying every measure I proposed, and could I have been fully acqainted with the views of my government, or been authorized to make treaties, I do not doubt but my success would have been complete in any undertaking of that character.” (Jones Report to Navy Department, 1827)

Jones’s first order of business was the matter of the deserters; after initial discussions with local Hawaiian officials about a comprehensive treaty, Jones proposed on October 31, 1826, that a ‘rule’ be established, “which ought never to be departed from”’ regarding foreigners in Hawai’i.

Under the proposed ‘rule,’ all American sailors who had deserted their ships would be immediately removed from the Islands no matter under what circumstances or how far back in the past the desertion had occurred. Secondly, any American otherwise living in Hawai’i who had no “visible means of making an honest livelihood” would be removed. Finally, Jones proposed that “all other foreigners who did not support a good character” should likewise be banished.

Governor Boki, as well as both the American and British representatives were in favor of the proposal. He then approached the issue of ’debts’ (on November 4, 1826) – these primarily dealt with the ‘payment’ of sandalwood that was promised to traders for goods given. The chiefs agreed to pay off all the ‘debts’ in full. (Staffer)

Then on November 13, “The communication … which accompanied some regulations of general interest to our commerce in the Pacific was not less successful”. (Jones Report to Navy Department, 1827)

On December 23, 1826, the US signed a treaty (Articles of Arrangement) with the Kingdom of Hawaii thus indirectly recognizing Hawaiian independence. (State Department Historian) It is generally referred to as the Treaty of 1826 and was Hawaiʻi’s first treaty with the US.

It “received the signatures of the Ruling Princes and Chiefs, in testimony of their approbation of them, and as a pledge of their sincere friendship and confidence in the American Nation, and their earnest desire to remain neutral and take no part in any foreign wars.” (Jones Report to Navy Department, 1827)

The meeting considered the ‘Articles of Arrangement,’ a trade agreement between the US and the Hawaiian Kingdom, which was accepted and signed by Thomas ap Catesby Jones, and Elisabeta Kaʻahumanu as Queen Regent, Kalanimōku as Prime Minister, and the principal chiefs Boki, Hoapili, and Lidia Namahana. (Gapp)

Its articles included, “peace and friendship subsisting between the United States, and their Majesties, the Queen Regent, and Kauikeaouli, King of the Sandwich Islands, and their subjects and people, are hereby confirmed, and declared to be perpetual.”

“(S)hips and vessels of the United States … shall be inviolably protected against all Enemies of the United States in time of war. … (and) Citizens of the United States … engaged in commerce … shall be inviolably protected in their lawful pursuits (and may sue) … according to strict principles of equity, and the acknowledged practice of civilized nations.” (Treaty of 1826)

“Jones, as a public officer, carefully sought to promote the interests of commerce and secure the right of traders, pressed the rulers to a prompt discharge of their debts, and negotiated articles of agreement with the government for the protection of American interests”. (Hiram Bingham)

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Filed Under: Economy, Ali'i / Chiefs / Governance Tagged With: Hawaii, Kauikeaouli, Kamehameha III, Thomas ap Catesby Jones, Treaty of 1826

October 20, 2021 by Peter T Young 1 Comment

Capital Punishment

Pā‘ao (ca 1300,) from Kahiki (Tahiti,) is reported to have introduced (or significantly expanded) a religious and political code in old Hawai‘i, collectively called the kapu system.

The kapu system was the common structure, the rule of order, and religious and political code.  This social and political structure gave leaders absolute rule and authority.   This forbid many things and demanded many more, with many infractions being punishable by death.

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.

This changed the course of the civilization and ended the kapu system, effectively weakened 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 happened before the arrival of the missionaries; it made way for the transformation to Christianity and westernization.

While Liholiho’s brother Kauikeaouli (Kamehameha III) ruled as monarch (with shared authority with the Kuhina Nui,) he, too, took bold steps in changing the structure of governance.  Kamehameha III initiated and implemented Hawaiʻi’s first constitution (1840) (one of five constitutions governing the Islands – and then, later, governance as part of the United States.)

Included were also published “penal laws,” which outlined classes of offenses and punishments for the same – with the death penalty being allowed for acts of murder.

“Many foreigners had predicted that whenever it became necessary to enforce the Penal Laws this enacted and promulgated, leniency would be shown towards chiefs of high rank.”  (Bennet)

Then, there was enforcement and execution of the new laws on someone of rank, Kamanawa II (his father was High Chief Kepoʻokalani.)

Kamanawa, born during the days of the ancient customs with an unstructured approach to marriage, had found it difficult to live according to the increasingly Christian ways of his peers. When “one-to-one” marriage had been declared the law by royal order, his roving habits were not changed, and whenever he was attracted to a new love he followed his old ways. Kamokuiki (his wife,) adhering to the new faith, had little sympathy with his wanderings and finally went to the chiefs seeking a divorce.  (Gutmanis)

As early as 1825, the chiefs in various districts had issued edicts of law that, following Christian teachings, included prohibitions against adultery and the biblical relief of divorce and the right to remarry given the injured party. And so it was with Kamokuiki whose divorce, dated August 16, 1840, stated: because Kamanawa has repeatedly committed adultery, his wife Kamokuiki has requested a separation.  (Gutmanis)

There is no record of how Kamanawa received the decree, but six weeks later on September 26, 1840 Kamokuiki was dead. Murder being instantly suspected, an autopsy was performed and the stomach found to be “much inflamed while every thing else was in order.”  (Gutmanis)

Kamanawa and his friend Lonopuakau, captain of the Hawaiian vessel Hooikaika, confessed that Kamanawa had administered the fatal dose and that the Captain had prepared the mixture of ʻakia, ʻauhuhu and ʻawa that caused Kamokuiki’s death.

“She survived but three hours, medical assistance being of no avail. As soon as she was dead, which was about midnight, the news immediately spread and a terrible wailing commenced, which was quickly born to the other side of the island. It was so loud, so prolonged and so sudden as to awake at once almost all the residents, and at that hour, as its sepulchral cadences rose and fell, and were lost in the distance, the effect was startling and mournful in the extreme.”   (Hawaiian Gazette, October 12, 1894)

Justice was swift; on September 30, 1840, a jury of 12 chiefs was empaneled to try Kamanawa and Lonopuakau.

On “Wednesday morning a court was held at the Fort, for the trial of Kamanawa and Lono, captain of the schooner Hooikaika, for the murder of Kamokuiki, wife of the former.  Governor Kekūanāoʻa was the presiding Judge, the King and high chiefs being present.”  (The Polynesian, October 3, 1840)

“The court being organized, the trial commenced, when the following facts were developed: The first-mentioned person, it appears, had been divorced from his wife for some time past, but could not marry again while she was living: Having conceived a violent passion for another woman, he determined to rid himself of his wife, and applied to Lono, who was said to be skilled in preparing poisons. Lono also wishing to destroy his wife, the two agreed to poison both”.  (The Polynesian, October 3, 1840)

The jury found the two guilty and sentenced to hang on October 20th.

On the October 24, The Polynesian carried a short item that succinctly summed up the execution of the sentencing: “The murderers Kamanawa and Lonopuakau expiated their crime on the scaffold on Tuesday last, at the Fort in the presence of a large concourse of people.”

The site of the execution was over the gate of Fort Kekuanohu (Fort Honolulu – that once stood at the bottom of Fort Street;) the gallows was erected above the gate, so it could be easily seen for some distance.

After the hanging, either one or both of the bodies were buried at the cross-roads, in accordance with the old English custom of burying executed criminals where they would be out of the way, and the burial places be forever unknown. It is believed that the cross roads selected were at the junction of King and Punchbowl or Queen and Punchbowl streets.

I should note – Kamanawa II was no ‘ordinary’ ranking chief.

He was the grandson of Kameʻeiamoku, one of the ‘royal twins’ (uncles of Kamehameha the Great and his counselors in the wars to unite the Islands.) He was named after his famous grand uncle, the other royal twin.  (The twins are on Hawaiʻi’s Royal Coat of Arms; Kameʻeiamoku is on the right holding a kahili and Kamanawa on the left holding a spear.)

Oh, one more thing … Kamanawa II and Kamokuiki were parents of Caesar Kapaʻakea.  In 1835, Caesar married the High Chiefess Analeʻa Keohokālole; they had several children.

Most notable were a son, who on February 13, 1874 became King Kalākaua, and a daughter, who on January 29, 1891 became Queen Liliʻuokalani (they were grandchildren of Kamanawa II, the first to be charged and hanged under Hawaiʻi’s first modern criminal laws.)

It is said that after Kalākaua came to the throne, he had the body of Kamanawa taken up and the bones removed to Mauna Ala in Nuʻuanu. This is positively stated by the natives.  (Hawaiian Gazette, October 12, 1894)  Kamokuiki was buried at Kawaiahaʻo Church.

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Filed Under: Ali'i / Chiefs / Governance, Hawaiian Traditions Tagged With: Kalakaua, Kapaakea, Keohokalole, Kapu, Fort Kekuanohu, Hawaiian Constitution, Paao, Hawaii, Kauikeaouli, Kameeiamoku, Kamehameha III, Liliuokalani, Kamokuiki, Kamanawa

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