Images of Old Hawaiʻi

by Peter T Young Leave a Comment

Peter Young Kāʻeo Kekuaokalani

Peter Young Kāʻeo Kekuaokalani was born March 4, 1836 in Honolulu.  His mother was Jane Lahilahi Young, the youngest daughter of John Young (advisor to Kamehameha I;) his father was Joshua Kāʻeo, Judge of the Supreme Court of Hawaiʻi (great-great grandson or great grandson of King Kalaniʻōpuʻu.)

At birth, he was hānai to his maternal uncle John Young II (Keoni Ana) (Kuhina Nui (Prime Minister) (1845-1855) and son of John Young, the English sailor who became a trusted adviser to Kamehameha I)

Kāʻeo was declared eligible to succeed to the Hawaiian throne by Kamehameha III and attended the Chief’s Children’s School.  (In 1839, Kamehameha III formed the school to groom the next generation of the highest ranking chief’s children of the realm and secure their positions for Hawaii’s Kingdom.)

King Kamehameha selected Missionaries Amos Starr Cooke (1810–1871) and Juliette Montague Cooke (1812-1896) from the American Board of Commissioners for Foreign Missions to teach the 16-royal children and run the school.

Another student there was his cousin, Emma Naʻea Rooke (January 2, 1836 – April 25, 1885,) daughter of High Chief George Naʻea and High Chiefess Fanny Kekelaokalani Young and hānai by her childless maternal aunt, chiefess Grace Kamaʻikuʻi Young Rooke, and her husband, Dr. Thomas CB Rooke.  (Emma later became Queen, wife of Alexander Liholiho, Kamehameha IV.)

Kā’eo later served as a member of the House of Nobles (1863–1880) and on the Privy Council of King Kamehameha IV (1863–1864.)

At about this time, leprosy (later known as Hansen’s Disease) was noted in the Islands and it rapidly spread on Oʻahu.  In response, the Legislative Assembly of the Hawaiian Islands passed “An Act to Prevent the Spread of Leprosy” in 1865, which King Kamehameha V approved.

This law provided for setting apart land for an establishment for the isolation and seclusion of leprous persons who were thought capable of spreading the disease.

On June 10, 1865, a suitable location for incurable cases of leprosy came up for discussion.  The peninsula on the northern shore of Moloka’i seemed the most suitable spot for a leprosy settlement.

The first shipment of lepers landed at Kalawao (Kalaupapa) January 6, 1866, the beginning of segregation and banishment of lepers to the leper settlement.

Receiving and detention centers were established on Oʻahu.  Kalihi Hospital was the first hospital for leprosy patients in Hawaiʻi opening in 1865. Kapiʻolani Home opened in Kalihi Kai in 1891 adjacent to the Kalihi Hospital and Receiving Station; Kalihi Plague Camp (1900-1912) and Meyers Street, Kalihi Uka (1912-1938.)  (NPS)

Kāʻeo contracted leprosy and on June 29, 1873 joined the many others exiled to the leper colony at Kalaupapa on the island of Molokai (joining him were two servants.)

During his exile at Kalawao (Kalaupapa,) he and his cousin Emma, exchanged letters.  Kāʻeo reported in one such letter to his cousin (dated November 4, 1873) that he recently visited the settlement store and bought several yards of cotton twill “to make me some frocks palaka” this is the first known use of the word palaka to describe the style shirt with no tail and meant to be worn outside of the pants.  (Korn)

In another letter (August 11, 1873) calls attention to the conditions at Kalawao:  “Deaths occur quite frequently here, almost dayly. Napela (the Mormon elder and assistant supervisor of the Kalaupapa Settlement) last week rode around the Beach to inspect the Lepers and came on to one that had no Pai (poi) for a Week but manage to live on what he could find in his Hut, anything Chewable.”

“His legs were so bad that he cannot walk, and few traverse the spot where His Hut stands, but fortunate enough for him that he had sufficient enough water to last him till aid came and that not too late, or else probably he must have died.”

Mortality rates were confirmed by Dr JH Stallard, Board of Health in 1884:  “The excessive mortality rate alone condemns the management (of the settlement.) During the year 1883, there were no less than 150 deaths … more than ten times that of any ordinary community of an unhealthy type.”

“The high mortality has not been caused by leprosy, but by dysentery, a disease not caused by any local insanitary conditions, but by gross neglect.”  (Voices of Kaulapapa; SanDiego-gov – 1884)

Father Damien himself succumbed to leprosy on April 15, 1889.  Sister Mary Leopoldina Burns describes the place: “One could never imagine what a lonely barren place it was. Not a tree nor a shrub in the whole Settlement only in the churchyard there were a few poor little trees that were so bent and yellow by the continued sweep of the birning wind it would make one sad to look at them.” (Voices of Kaulapapa; SanDiego-gov)

Kāʻeo was released from Kalawao in 1876 and lived the remainder of his life quietly in Honolulu, returning to his seat in the upper house of the Hawaiian legislature.  (Korn; Spurrier)

The Hawaiian Gazette, December 1, 1880, noted his death, “The Hon. Peter Y Kaeo died at his residence, Emma street, on Friday night (November 26, 1880.) The funeral took place on Sunday, and was largely attended by the retainers and friends of the family. The hearse was surrounded by Kahili bearers as becomes the dignity of the chief.”

About 8,000 people have been exiled at Kalaupapa since 1865.  The predominant group of patients were Hawaiian and part-Hawaiian; in addition there were whites, Japanese, Chinese, Portuguese, Filipino and other racial groups that sent to Kalaupapa.  The law remained in effect until 1969, when admissions to Kalaupapa ended.

Peter Young Kāʻeo was interred in the Wyllie Crypt at Mauna ʻAla (Royal Mausoleum in Nuʻuanu) along with many of the Young Family.  (Though the names are the same, I am not related to this Young family.  On my father’s side, Jack, youngest brother of Young Brothers, is my grandfather; on my mother’s side, Hiram Bingham is my GGG grandfather.)

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by Peter T Young Leave a Comment

Royal Remains

Pu’uhonua o Honaunau, ‘Place of Refuge of Honaunau,’ is located in the ahupua‘a of Honaunau, in South Kona, on the west coast of the Island of Hawai‘i. (NPS)

“The heiau of the pu‘uhonua at Honaunau at the time of European contact was Hale o Keawe. This association with religious structures indicates that a pu‘uhonua as that at Honaunau was not merely a place of physical refuge, but more specifically a sanctuary.”

“In a thatched house on one of the heiau platforms were kept the bones of deceased high chiefs, now deified. This was not a burial, but rather a deification. Hawaiian burials per se were quite different.”

“The powerful mana of these deified chiefs continued after life to surround the area and to afford protection to anyone entering the enclosure. The sanctuary at Honaunau was under the protection of the deified chief Keawe, and the one at Waipi‘o Valley under Liloa.” (Marion Kelly, NPS)

“The oldest Hawaiian mausoleum of which there is information was Hale o Liloa at Waipio. It was built probably in 1575, when it may be estimated that King Liloa died.” (Stokes)

“It was during this residence at Kaawaloa that we visited the old ‘heiau,’ or temple, at Hoonaunau, in company with Naihe and Kapiolani.  It was then surrounded by an enclosure of hideous idols carved in wood, and no woman had ever been allowed to enter its consecrated precincts.”

“Our heroic Kapiolani led the way, and we entered the enclosure. It was a sickening scene that met our eyes. The dead bodies of chiefs were placed around the room in a sitting posture, the unsightly skeletons mostly concealed in folds of kapa, or rich silk.”

“The blood-stained altar was there, where human victims had been immolated to idol gods. Fragments of offerings were strewed about. Kapiolani was much affected and wept, but her husband was stern and silent.”

“A few months after our visit [probably early 1829] Kaahumanu came and ordered all the bones buried, and the house and fence entirely demolished. She gave some of the timber, which was spear-wood (kauila), to the missionaries, and told them to make it into canes and contribution boxes, to send to their friends. (Laura Judd, Honolulu Sketches)

“By the order of Kaahumanu and Kalanimoku , the officers of the Blonde were allowed to remove nearly all of the idols and some of the other relics deposited in the ‘House of Keawe’”. (Alexander)

“A few months later, Kaahumanu visited Kapiolani, and resolved to put an end to the superstitions connected with the place. By their orders the venerated deified bones were removed, deposited in two large coffins, and interred in a secret cave at Kaawaloa, where they remained for nearly thirty years.”

“Mr. Chamberlain made a list of the names of twenty-three chiefs, whose bones were then removed, and stated that five or six more were brought over from the sacred ‘House of Liloa’ in Waipio.” (Alexander)  “Liloa, Lonoikamakahiki, Kauhoa, and Lole are the only ones who were found by Kaahumanu at Waipio, and they were brought to Kaawaloa.” ((Kuokoa, June 13, 1868)

“The house and fence were entirely demolished, and the sacred Kauila rafters were used in building a Government House on the site now occupied by Hackfeld & Co’s building, which was therefore called ‘Ka hale kauila.’” (Alexander)

“In January, 1858, Kamehameha IV, accompanied by a numerous retinue, made a tour of the windward islands in the British sloop-of-war, Vixen, Captain Meacham, arriving at Kaawaloa, January 24th, 1858. On the following night the venerable kahu, or guardian of the secret burial cave, was ordered to remove the stones that concealed the entrance.”

“The coffins were then brought out by torch-light, and carried on board of the man-of-war, which brought them to Honolulu, where they were consigned to Governor Kekuanaoa.”

“The Vixen, with the royal party on board, arrived in Honolulu, February 12th, and Captain Meacham died on the 17th, after an illness of only three days. It was universally believed by the Natives that his death was caused by the displeasure of the akuas, or departed spirits, whose mortal remains had been disturbed.” (Alexander)

The remains were taken to Sacred Mound (previously a stone mausoleum); it was constructed in 1825 to house the remains of Kamehameha II (Liholiho) and his consort, Queen Kamāmalu. Both had died of measles while on a journey to England the year before.

Then upon their arrival in Hawai‘i, in consultation between the Kuhina Nui, Ka‘ahumanu, and other high chiefs, and telling them about Westminster Abbey and the underground burial crypts they had seen there, it was decided to build a mausoleum building on the grounds of ʻIolani Palace.

The mausoleum was a small eighteen-by-twenty-four foot Western style structure made of white-washed coral blocks with a thatched roof; it had no windows.

Kamehameha II (Liholiho) and Queen Kamāmalu were buried on August 23, 1825.  The name ‘Pohukaina’ begins to be used to reference the site at the time of their burial.  (Pohukaina – is translated as “Pohu-ka-ʻāina” (the land is quiet and calm.))

For the next forty years, this royal tomb and the land immediately surrounding it became the final resting place for the kings of Hawai‘i, their consorts and important chiefs of the kingdom.

“After the completion of the present Mausoleum in Nuuanu [Mauna Ala], on the night of October 30th, 1865, the coffins of the former royal personages of Hawaii nei, including those brought from Kaawaloa, were removed to it in an imposing torch-light procession . It is to be hoped that their repose will not be disturbed again.” (Alexander)

The remains of the Ali‘i were removed from Pohukaina and transferred in a torchlight procession at night to Mauna ‘Ala, a new Royal Mausoleum in Nu‘uanu Valley.

In a speech delivered on the occasion of the laying of the Cornerstone of The Royal Palace (ʻIolani Palace,) Honolulu, in 1879, JH Kapena, Minister of Foreign Relations, said:

“Doubtless the memory is yet green of that never-to-be-forgotten night when the remains of the departed chiefs were removed to the Royal Mausoleum in the valley.”

“Perhaps the world had never witnessed a procession more weird and solemn than that which conveyed the bodies of the chiefs through our streets, accompanied on each side by thousands of people until the mausoleum was reached …”

“… the entire scene and procession being lighted by large kukui torches, while the midnight darkness brought in striking relief the coffins on their biers.”

“Earth has not seen a more solemn procession what when, in the darkness of the night, the bodies of these chieftains were carried through the streets”.  (Hawaiian Gazette, January 14, 1880)

“The utmost quiet pervaded the streets of the city as the procession moved along, escorted by a military guard, and followed by the Royal carriage, another carriage in which rode His Excellency, Governor Kekuanaoa and several other carriages.”

“The procession passed through the streets about nine o’clock. The solemn stillness was broken by the wailing of one solitary native woman, who followed the procession.”

“It seemed peculiarly fitting that this national sign of mourning should find utterance as the mortal remains of Kings and Chiefs were passing to their final resting place on earth.” (The Friend, Nov 1, 1865)

The March 10, 1899 issue of the Hawaiian Gazette noted that Līloa (1500s,) Lonoikamakahiki (late-1500s) and Alapaʻi (1700s) are among the buried at Mauna ʻAla.

The State designated the area a Monument in recognition of its historic importance, and to utilize these unique resources to educate and promote awareness of the historic and cultural character of the era of the Hawaiian monarchy.

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by Peter T Young Leave a Comment

Buried at Sea

“Directly in front of the Archives building in Palace square, Honolulu, is a circular, grassy mound hedged with hibiscus. At or near that mound was situated the royal tomb of the Kamehamehas from about 1825 to 1865.”

“… in that tomb were placed the remains of many famous persons. Here it was that Dr GP Judd concealed the national archives from Lord George Paulet in 1843. It is an historic spot and the visitor to our fair city should be helped in some way to recognize it and know its story.” (McClellan, Advertiser January 26, 1927)

Reportedly, in 1858, Kamehameha IV brought over the ancestral remains of other Aliʻi – coffins and even earlier grave material – out of their original burial caves, and they are buried in Pohukaina.

During the reign of Kamehameha IV, there was talk of building a new royal mausoleum (at the time, Hawaiʻi’s ruling chiefs were buried in the crypt enclosure on the ʻIolani Palace grounds, known as Pohukaina, sometimes called ‘the mound’.)

“When the new Royal Mausoleum at Nuʻuanu Valley was completed in 1865 the remains of all the Kings, Princes and Princesses were removed there ….” (Pacific Commercial Advertiser, March 22, 1892)

In 1865, the remains of 21-Ali‘i were removed from Pohukaina and transferred in a torchlight procession at night to Mauna ‘Ala, a new Royal Mausoleum in Nuʻuanu Valley.

“Doubtless the memory is yet green of that never-to-be-forgotten night when the remains of the departed chiefs were removed to the Royal Mausoleum in the valley.”

“Perhaps the world had never witnessed a procession more weird and solemn than that which conveyed the bodies of the chiefs through our streets, accompanied on each side by thousands of people until the mausoleum was reached …”

“… the entire scene and procession being lighted by large kukui torches, while the midnight darkness brought in striking relief the coffins on their biers.” (Kapena, Pacific Commercial Advertiser, January 3, 1880)

“Earth has not seen a more solemn procession what when, in the darkness of the night, the bodies of these chieftains were carried through the streets, which were lined with thousands of people on either side along the whole march ….”

“Not a sound was heard. The flaming torches, made of kukui nuts and of gigantic size, on either side of the procession, made the darkness beyond impenetrable and centred all light upon the procession”. (Harris, Hawaiian Gazette, January 14, 1880)

“(T)he remains of all the kings, princes and princesses were removed there excepting that of Princess Kekāuluohi, mother of Lunalilo.”

“This act of disrespect of Kamehameha V to the remains of his mother made Lunalilo sorely indignant, and he swore that he would not have his remains buried at the Royal Mausoleum.”

“He kept his word. As there was no proper place for the burial of his mother (she died June 7, 1845, at the age of 50,) he ordered his native servants to take the bones of his mother and bury them in the bosom of the deep, where no mortal could disturb them.”

“At the dead of night, the canoe bearing the remains of Kekāuluohi, manned by a crew of native kahu (attendants) left Waikiki. They went to a point many miles off Diamond Head. When they reached the place, prayers (kanaenae) were offered according to the ancient rites of burial.”

“When the ceremony was over, the bones of Kekāuluohi, carefully wrapped up in white clothes, were consigned to the deep. One of the crew … testified that when they threw the royal remains into the ocean, phosphorescent light illuminated the spot, and they could distinctly see the remains descending slowly towards the bottom. …”

“The crew returned from their solemn mission, but they were in honor bound not to reveal the exact position where they buried Kekāuluohi.” (Pacific Commercial Advertiser, March 22, 1892)

“Before he died … (Lunalilo) willed … that he be buried in the Cemetery (Kawaiahaʻo) with the People who elected him … rather than in the Royal Mausoleum.” (Lunalilo died February 3, 1874 at the age of 39.)

“His Tomb in Kawaiahaʻo Church Yard, not being ready, his remains were temporarily deposited in the Royal Mausoleum … So, Lunalilo had two funerals.”

“The first when he was interred in the Royal Mausoleum (in 1874) and the second on November 23, 1875, when he was removed from there to where his earthly remains rest today.” (Webb; McClellan)

“When the casket of Lunalilo was being carried out of the Royal Mausoleum on November 23, 1875 … a glaring flash of lightning and an earsplitting peal of thunder welcomed it.”

“Volley after volley resounded through the Heavens, and continued until the Royal Burden was safely and reverently placed within the final tomb”.

“When the procession arrived at Kawaiahaʻo Church and just as the casket was entering the tomb, a most terrific clap of thunder burst from a heavy cloud. “

“According to the count of many Hawaiians this was the twenty-first of these thunder-peals and the last was the most thunderous. It sounded as if the whole city of Honolulu had been dashed to ruins and it startled the whole population.”

“We all believed that it was a heavenly recognition of the high rank of our Ali‘i – a discharge from the artillery-of-the-clouds, a royal salute sent from Heaven to honor our beloved sovereign.” (Webb; Galuteria)

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Kawaiahao_Church-Lunalilo_Tomb-PP-15-12-023-00001
Kawaiahao_Church-Lunalilo_Tomb-PP-15-12-023-00001
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Kekauluohi-WC
The young Prince William Charles Lunalilo in his teens
The young Prince William Charles Lunalilo in his teens
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Lunalilo Mausoleum-PP-50-11-004-00001
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King_Lunalilo
Lunalilo's_Tomb-(DMYoung)
Lunalilo’s_Tomb-(DMYoung)
Mauna Ala Entrance
Mauna Ala Entrance
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The_chapel_at_Mauna_‘Ala,_the_Royal_Mausoleum
Mauna_Ala-(DMYoung)
Mauna_Ala-(DMYoung)
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Illustrated_London_News_on_the_Funeral_of_the_King_Lunalilo-1874
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Chapel_at_Mauna_‘Ala-interior

by Peter T Young 1 Comment

William Charles Lunalilo

William Charles Lunalilo was born on January 31, 1835 in an area known as Pohukaina (now part of Honolulu) to High Chiefess Miriam ‘Auhea Kekauluohi (Kuhina Nui, or Premier of the Hawaiian Kingdom and niece of Kamehameha I) and High Chief Charles Kanaʻina.

Lunalilo’s grandparents were Kalaʻimamahu (half-brother of Kamehameha I) and Kalākua (sister to Kaʻahumanu). His great grandfather was Keouakupupailaninui (father of Kamehameha I).

He was declared eligible to succeed by the royal decree of King Kamehameha III and was educated at the Chief’s Children’s School, and at age four, became one of its first students.

He was known as a scholar, a poet and a student with amazing memory for detail. From a very young age, he loved to write, with favorite subjects in school being literature and music.

As a young man, he was courteous and intelligent, generous and friendly. His close friends affectionately called him “Prince Bill”. His native people called him Lokomaikaʻi (“merciful, gracious, generous or benevolent”.)

In the Constitutional Convention of 1864, Lunalilo strongly supported both the cause of the people against unnecessary interference by any ruler and a more democratic government with two houses of the legislature, a House of Nobles and a House of Representatives.  He wanted a constitution that favored the people and gave less power to the king.

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

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

Prince David Kalākaua and others not in the Kamehameha lineage chose to run against Prince Lunalilo.  The people on every island chose William Charles Lunalilo as King.

At noon on January 8, 1873, the Legislature met, as required by law, in the Courthouse to cast their official ballots of election of the next King.  Lunalilo received all thirty-seven votes.

The coronation of Lunalilo took place at Kawaiahaʻo Church in a simple ceremony on January 9, 1873. He was to reign for one year and twenty-five days, succumbing to pulmonary tuberculosis on February 3, 1874.

As a proponent of democracy and more freedom of choice for his people, he did not name a successor before his death because he believed that the people should, again, choose their leader. His trait of “Lokomaikaʻi” followed him in death, because of his desire to do what was best for the people.

Upon his passing, the Royal Mausoleum was the temporary resting place for Lunalilo.  By birthright, his remains could have remained there with the other Aliʻi, however, his desire was to be among his people, and in 1875 his remains were moved to their permanent resting place in a tomb built for him and his father, Kanaʻina, on the grounds of Kawaiahaʻo Church.

His estate included large landholdings on five major islands, consisting of 33 ahupuaʻa, nine ‘ili and more than a dozen home lots. His will established a perpetual trust under the administration of three trustees to be appointed by the justices of the Hawaiian Supreme Court.

Lunalilo was the first of the large landholding aliʻi to create a charitable trust for the benefit of his people.

The purpose of his trust was to build a home to accommodate the poor, destitute and inform people of Hawaiian (aboriginal) blood or extraction, with preference given to older people. The will charged the Trustees to sell all of the estate’s land and to build and maintain the home.

In 1879 the land for the first Lunalilo Home was granted to the estate by the Hawaiian government and consisted of 21 acres in Kewalo, near the present Roosevelt High School.

The construction of the first Lunalilo Home at that site was paid for by the sale of estate lands. The Home was completed in 1883 to provide care for 53 residents. An adjoining 39 acres for pasture and dairy was conveyed by the legislative action to the Estate in 1888.

After 44 years, the Home in Kewalo had deteriorated and became difficult and costly to maintain. The trustees located a new 20-acre site in Maunalua on the slopes of Koko Head.

The Maunalua site was purchased by the Brown family (John Ii Estate, Ltd.) and given as a gift to Lunalilo Home in memory of their mother Irene Ii Holloway, daughter of John Ii, who was a close friend of Lunalilo’s father.

With Court approval in 1927, the Kewalo/Makiki property was subdivided and sold and the proceeds used to purchase and renovate the buildings on the site to accommodate 56 residents.

Lunalilo Home temporarily ceased operations from 1997 through 2001 to undertake major renovations to its structure. Upon re-opening, it was licensed by the State Department of Health as an Adult Residential Care Home (ARCH) to accommodate 42 residents.

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by Peter T Young Leave a Comment

Moses Kekūāiwa

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

They were also husband and wife.

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

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

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

Moses Kekūāiwa was born July 20, 1829.  His hānai father, Kaikioʻewa, was a trusted and loyal advisor and warrior to Moses’ grandfather, Kamehameha I.  When Kamehameha died, Kaikioʻewa was one of the few there with him.

“After lying there three days, his wives, children and chiefs, perceiving that he was very low, returned him to his own house. … The chiefs requested him to give them his counsel … Then Kaikioʻewa addressed him thus:  ‘Here we all are, your younger brethren, your son Liholiho and your foreigner; impart to us your dying charge, that Liholiho and Kaʻahumanu may hear.’”

“Then Kamehameha inquired, ‘What do you say?’ Kaikioʻewa repeated, ‘Your counsels for us.’ He then said, ‘Move on in my good way and–.’ He could proceed no further. … The sick king was once more taken to his house, when he expired; this was at two o’clock.” (Jarves)  (Kaikioʻewa later became governor of Kauai. Moses Kekūāiwa was also known as Moses Kaikioʻewa.)

As a child, Prince Moses Kekūāiwa, apparently “developed a violent and uncontrollable nature. … (while) embarking for Kauai early in 1839 in company with Mr. and Mrs. Amos Cooke and the old governor of Kauai, Kaikioʻewa, who was the official Kahu, or guardian of little Prince Moses. The youngster had made up his mind to go with his guardian.”

“He came down to Robinsons’ wharf where we were about to set sail, and laid hold of the side of the brig, yelling and howling. His guardian all the time continued to dissuade and expostulate. No one dared to use force upon the furious child. This continued for more than two hours, until nearly night. Finally his father, the governor Kekūanāoʻa, sent down a file of soldiers with orders to arrest and convey the little prince home to the palace near by.”  (Sereno Edwards Bishop)

Moses Kekūāiwa was educated at Chiefs’ Children’s School (Royal School.)  Founded in 1839, the original school was located on the grounds of the present Hawaiʻi State Capitol.  The school was created by King Kamehameha III; the main goal of this school was to groom the next generation of the highest ranking chief’s children of the realm and secure their positions for Hawaii’s Kingdom.

Seven families were eligible under succession laws stated in the 1840 Constitution of the Kingdom of Hawai‘i; Kamehameha III called on seven boys and seven girls of his family to board in the Chief’s Children’s School (two more students were added in 1842.)

Amos Starr Cooke (1810–1871) and Juliette Montague Cooke (1812-1896), missionaries from the American Board of Commissioners for Foreign Missions, were selected by the king to teach the 16 royal children and run the school.

In this school were educated the Hawai‘i sovereigns who reigned over the Hawaiian people from 1855: Alexander Liholiho (King Kamehameha IV,) Queen Emma, Lot Kamehameha (King Kamehameha V,) King William Lunalilo, King David Kalākaua and Queen Lydia Lili‘uokalani.

In addition, the following royal family members were taught there: Princess Bernice Pauahi Bishop, Princess Elizabeth Kekaʻaniau Pratt, Prince Moses Kekūāiwa, Princess Jane Loeau Jasper, Princess Victoria Kamāmalu, Prince Peter Young Kaeo, Prince William Pitt Kīnaʻu, Princess Abigail Maheha, Prince James Kaliokalani and Princess Mary Polly Paʻaʻāina.

At times, all was not smooth at the school.  Cooke writes in his diary, “Yesterday I became a little more stern with my scholars, & had to strike Moses to make him mind. To day I struck Alexander on his head & Moses replied “he keiki a ke alii oia nei” (He is the son of the chief.) I replied I was king of the school.”

However, Cooke also notes, “Moses received quite a number of letters from Kauai, in which they call him their chief.” (Cooke Diary, August 26, 1840)

Some people say that the Kamehamehas won the kingdom through successful warfare. Kamehameha made the daughters of his war counselors, who gave him the kingdom, his wives; and their descendants thus became heirs to the kingdom for which Kamehameha had striven. …  Kekūāiwa was considered in the succession of ruler. (Kamakau)

“Moses Kaikioʻewa … (was) by far (one of) the most important young chiefs of the country. (He was heir) to existing chiefs’ rights in very large and numerous estates or lands.”  (McCully, Supreme Court Decision, Hawaiian Gazette, January 22, 1889)

At the Māhele, among other properties, the ahupua‘a of Kapālama was awarded to Moses Kekūāiwa. The land passed down in turn to his sister Victoria Kamāmalu, to her brother Lot Kamehameha, to his half-sister Ruth Keʻelikōlani, and then to her first cousin, Bernice Pauahi Bishop. The will of Mrs. Bishop established a trust founding Kamehameha Schools.  (Cultural Surveys)

Moses Kekūāiwa, the eldest male of his generation and a lineal descendant of Kamehameha I, was expected to marry a high chiefess of rank to continue the royal line.

He was engaged to the Tahitian Princess Ninito Teraʻiapo.  “Ninito was a member of the royal family of Tahiti.  She came here … betrothed to Prince Moses…”  (Hawaiian Gazette, July 22, 1898)

However, she arrived too late to be wed Moses.  In September, 1848, someone infected with measles on an American warship arrived. It spread and killed about a third of the population.

A notice in the newspaper noted the sad news, “DIED – In this town, on Friday, the 24th, inst., Moses Kaikioʻewa, son of Kekūanāoʻa and Kīnaʻu, aged 19 years and 6 months.  The deceased was the expectant governor of Kauai, and was educated at the Royal School.”  (Polynesian, November 25, 1848)  Moses Kekūāiwa is buried at Mauna ʻAla.

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