Images of Old Hawaiʻi

by Peter T Young Leave a Comment

ʻAuwai

In pre-Captain Cook times, kalo (taro) played a vital role in Hawaiian culture. It was not only the Hawaiians’ staple food but the cultivation of kalo was at the very core of Hawaiian culture and identity.

Taro can be cultivated by two very different methods. Upland, or dryland, taro is planted in non-flooded areas that are fed by rainfall. Lowland, or wetland, taro is grown in water-saturated fields.

The early Hawaiians probably planted kalo in marshes near the mouths of rivers. Over years of progressive expansion of kalo lo‘i (flooded taro patches) up slopes and along rivers, kalo cultivation in Hawai‘i reached a unique level of engineering and sustainable sophistication.

Kalo lo‘i systems are typically a set of adjoining terraces that are typically reinforced with stone walls and soil berms. Wetland taro thrives on flooded conditions, and cool, circulating water is optimal for taro growth, thus a system may include one or more ʻauwai (irrigation ditches) to divert water into and out of the planting area.  (McElroy)

Most important in the system of distribution of water for application to the soil were the main ditches diverting the water from natural streams.

Each of these large ʻauwai was authorized and planned by the King or by one or more chiefs or konohiki whose lands were to be watered thereby, the work of excavation being under the direction of the chief providing the largest number of men.  (Perry, Hawaiʻi Supreme Court)

The ʻauwai construction and maintenance formed foundations around which an entire economy, class system, and culture functioned.  The ʻauwai, lo‘i and the taro plant’s mythical and spiritual connections in Hawaiian society influenced individual and social activity within the ahupua‘a.  (Handy, HART)

Taro cultivation affected many aspects of Hawaiian life: the labor required to build and maintain the ʻauwai; the shared water rights; and tributes to the Mō‘ī and to the chiefs (Ali‘i.)  (Handy, HART)

All ʻauwai had a proper name, and were generally called after either the land, or the chief of the land that had furnished the most men, or had mainly been instrumental in the inception, planning and carrying out of the required work. All ʻauwai tapping the main stream were done under the authority of a konohiki of an ahupuaʻa.  (Nakuina, Thrum)

ʻAuwai were generally dug from makai – seaward or below – upwards. The konohiki who had the supervision of the work having previously marked out where it would probably enter the stream, the diggers worked up to that point.

The different representatives in the ahupuaʻa taking part in the work furnished men according to the number of kalo growers on each land.  (The quantity of water awarded to irrigate the loʻi was according to the number of workers and the amount of work put into the building of the ʻauwai.)

Dams that diverted water from the stream were a low loose wall of stones with a few clods here and there, high enough only to raise water sufficiently to flow into the ʻauwai, which should enter it at almost a level. No ʻauwai was permitted to take more water than continued to flow in the stream below the dam (i.e. no more than half.)

Use of the water was regulated by time increments, which varied from a few hours each day for a small kalo patch to two or three days for a kalo plantation. By rotation with others on the ʻauwai, a grower would divert water from the ʻauwai into his kalo. The next, in turn, would draw off water for his allotted period of time.  (KSBE)

The ʻauwai primarily existed to support taro cultivation.   Other crops, such as sweet potatoes, bananas or sugar cane, were regarded as dry land crops dependent on rainfall.  Sugar cane and bananas were almost always planted on loʻi banks (kuauna) to receive moisture seeping through.  (Nakuina, Thrum)

ʻAuwai varied in size and structure depending on the number and size of lo‘i they irrigated. In smaller lo‘i, water could be directed from one terrace into the next below it.

However, larger lo‘i required individual ʻauwai capable of carrying more water. In more complex systems, these might be branches from another ʻauwai, often connected to the same source.  (HART)

An early description of ʻauwai is from explorer Nathaniel Portlock, noting the Kauaʻi ʻauwai in 1787, “This excursion gave me a fresh opportunity of admiring the amazing ingenuity and industry of the natives in laying out the taro and sugar-cane grounds …”

“… the greatest part of which are made up on the banks of the river, with exceeding good causeways made with stones and earth, leading up the valleys to each plantation; the taro beds are in general a quarter of a mile over, dammed in, and they have a place on one part of the bank, that serves as a gateway.”

“When the rains commence, which is in the winter season, the river swells with the torrents from the mountains, and overflowed their taro-beds; and when the rains are over, and the rivers decrease, the dams are stopped up, and the water kept in to nourish the taro and sugar-cane during the dry season …”

“… the water in the beds is generally about one foot and a half, or two feet, over a muddy bottom … the taro also grows frequently as large as a man’s head.”

Another early description of ʻauwai and loʻi is from Otto von Kotzebue, a Russian naval officer who was in the Islands in 1816, “The artificial taro fields, which may justly be called taro lakes, excited my attention. … I have seen whole mountains covered with such fields, through which water gradually flowed; each sluice formed a small cascade which ran … into the next pond, and afforded an extremely picturesque prospect.”

The burden of maintaining the ditches fell upon those whose lands were watered; failure to contribute their due share of service rendering the delinquent hoaʻāina (tenant) subject to temporary suspension or to entire deprivation of their water rights or even to total dispossession of their lands.  (YaleLawJournal)

In some ʻauwai, not all of the water was used; after irrigating a few patches the ditch returned the remainder of the water to the stream.  (YaleLawJournal)

One notable ʻauwai, with water still flowing through it (however, the loʻi kalo is long gone) is in Nuʻuanu.  After damage to the ʻauwai system during the battle of Nuʻuanu, Kamehameha moved to quickly restore the valley’s agriculture production, summoning Kuhoʻoheiheipahu Paki to rebuild the irrigation system.

“(I)n three days, (Paki) rallied several hundred men to construct the tremendous Nuʻuanu irrigation system which supplies the numerous pondfields (from Luakaha, near Kaniakapūpū to around what is now Judd Street) …this irrigation system is known even today as the Paki ʻauwai.” (Hawaiʻi Legislature)

Among other loʻi along its course, Paki ʻAuwai served the loʻi kalo of Queen Emma at Hānaiakamālama (the Queen’s Summer Palace.)

The image shows a portion of the rock-lined Paki ʻAuwai in Nuʻuanu (just below Kaniakapūpū (you take the same trail to see each.))

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by Peter T Young Leave a Comment

Nu‘uanu Valley

“Within the famous valley of that name
Now twice or thrice the high wind blows each year,
In spiteful gusts: sometimes it comes with bursts
Until you hear it pulsing through the gorge
Of rain, in fiercer squalls; and, howling down the glen,
It breaks great tropic fronds like stems of clay.
Lo! then, unbending palms and rugged dates,
Loud-whistling, strain in each recurrent blast.
Like things alive! -or fall, with roots up-torn,
The feathered Algarobas, as the gale
Treads out its wasteful pathway to the sea!”
(Robert Louis Stevenson, 1889; Overland 1909)

“The first object that arrests the attention on approaching the shore, is the beautiful valley of Nuuanu situated just in the rear of the city and extending inland between two spurs of the Mountain. It is clothed with perpetual green and with its numerous cottages whose white walls peep forth from amid the shrubery has a cool and inviting appearance.” (Gorham D. Gilman, 1841)

“The scenery of Nuanau [Nu‘uanu] is strikingly picturesque and romantic.”

“I accompanied my friend Mr. Pelly to his rural retreat in the valley of Nuanau. The change of temperature within a distance of four miles of gentle ascent was very remarkable, so that, at our journey’s end, we found a change from light grass clothing to warm pea-jackets highly acceptable.”

“Mr. Pelly’s residence was a snug little cottage, surrounded by a great variety of tropical plants, particularly by beds of pine-apples and miniature plantations of coffee.”

“At the head of the valley, distant but a few miles from the house, a pali of 1,100 feet in height overhangs the windward side of the island. I had intended to ride to this precipice in the course of the afternoon, but was prevented by the heavy rain …”

“… our time, however, was spent very agreeably in receiving visits from many of the neighboring natives. Next morning, though the rain continued to fall as heavily as ever, and the clouds and mist were driving down the gorge before the trade-wind, I was trotting away at dawn in the very teeth of the storm.”

“On looking downwards, the placid ocean breaking on the coral reefs that gird the island, the white houses of the town glancing in the sun, the ships lying at anchor in the harbor, while canoes and boats are flitting …”

“… as if in play, among them, form together a view which, in addition to its physical beauty, overwhelms one who looks back to the past, with a flood of moral associations.”

“In the opposite direction you discover a rugged glen, with blackened and broken mountains on either side, which are partially covered with low trees, while from crag to crag there leaps and bubbles many a stream, as if glad and eager to drop its fatness through its dependent aqueducts, on the parched plain below.”

“On arriving at the pali, I saw, as it were, at my feet a champagne country, prettily dotted with villages, groves and plantations, while in the distance there lay, screened, however, by a curtain of vapors, the same ocean which I had so lately left behind me.”

“Though the wind, as it entered the gorge, blew in such gusts as almost prevented me from standing, yet I resolved to attempt the descent, which was known to be practicable for those who had not Kamehameha to hurry them.”

“I accordingly scrambled down, having, of course, dismounted, for some distance; but as the path was slippery from the wet, I was fain to retrace my steps before reaching the bottom.”

“In all weathers, however, the natives, when they are coming to market with pigs, vegetables, &c., are in the habit of safely ascending and descending the precipice with their loads.”

“While I was drenched on this excursion, the good folks of Honolulu were as dry and dusty as usual, the showers having merely peeped out of the valley to tantalize them.”  (Sir George Simpson, 1842)

The first foreigner to descend the Pali and record his trip was Hiram Bingham (my great-great-great grandfather.)  His zeal for spreading the word of God led him to take a group of missionaries over the Pali to the Koʻolaupoko area in 1821.

There was no road then.  The current Pali Highway is actually the third roadway to be built there.  A large portion of the highway was built over the ancient Hawaiian foot paths that traversed the famous Pali pass.

In 1845 the first road was built over the Nuʻuanu Pali to connect Windward Oʻahu with Honolulu.  It was jointly by the government and sugar planters who wanted easy access to the fertile lands on the windward side of Oʻahu.  Kamehameha III and two of his attendants were the first to cross on horseback.

A legislative appropriation in 1857 facilitated road improvements that allowed the passage of carriages.  The Rev. E. Corwin and Dr. G. P. Judd were the first to descend in this manner on September 12, 1861.

In 1897, Johnny Wilson and fellow Stanford student Louis Whitehouse won the bid to expand and construct a ‘carriage road’ over the Pali.  Ground was broken on May 26, 1897 and the road was opened for carriages on January 19, 1898.

When the current Pali Highway and its tunnels opened (1959,) the original roadway up and over the Pali was closed and is now used by hikers.

In 1872, some referred to road into the valley as “Missionary Street,” although the Missionary Period had ended about 10-years earlier (the Missionary Period was from 1820 – 1863.)

You might more accurately call it the home of the elite, and that is not limited to folks of the Caucasian persuasion – both Kauikeaouli and Emma had summer residences here and included in the list of successful business people who called it home were the Afongs and others.

But you can’t help concluding the strong demand to live there based on early descriptions – even Realtors, today, would be envious of the descriptors Ellis used in 1831: “The scenery is romantic and delightful.”

“Across this plain, immediately opposite the harbour of Honoruru, lies the valley of Anuanu (Nuʻuanu,) leading to a pass in the mountains, called by the natives Ka Pari (Pali,) the precipice, which is well worth the attention of every intelligent foreigner visiting Oahu.”  (Ellis, 1831)

“The mouth of the valley, which opens immediately behind the town of Honoruru, is a complete garden, carefully kept by its respective proprietors in a state of high cultivation; and the ground, being irrigated by the water from a river that winds rapidly down the valley, is remarkably productive.”  (Ellis, 1831)

If you’re driving up the Pali Highway from town you can see two notches cut in the narrow ridgeline.  The notches are man-made.  Many believe they were cannon emplacements, used especially during the Battle of Nuʻuanu between Oʻahu’s Kalanikupule and Hawaiʻi Island’s Kamehameha.

However, per Herb Kane, “Kalanikupule had some arms bigger than muskets, but they were probably just swivel guns.  Besides, the Battle of Nu‘uanu Pali started as a skirmish by Diamond Head, and no one knew where the battle would end up.  Kalanikupule could not have planned it that way.”

“Hawaiians, like everyone else, understood the value of high ground.  These are certainly (pre-Cook) lookout stations, and that’s why you see them all over the islands – if you look out for them.”

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by Peter T Young Leave a Comment

Kyoto Gardens

Driving down the Pali, after you pass Kapena Falls, off to the right are a number of cemeteries (including Mauna ʻAla, Oʻahu Cemetery and others – including Honolulu Memorial Park.)

Part of the Honolulu Memorial Park, rising out of the foliage, is the Sanju Pagoda – it’s discernible and it’s deteriorating.

With over 20-years of neglect, the neoprene roofing material has sprung leaks, exposing the reinforced concrete rafters to weakening moisture and decay.  (Historic Hawaii Foundation)  Historic Hawaii Foundation listed it as one of Hawaiʻi’s Most Endangered Historic Sites in 2006.

The pagoda is the only concrete pagoda outside of Japan and is built in the authentic fashion of a wood-constructed pagoda.

The neoprene was supposed to be the best thing ever, but it turned out to be not so good.  The eaves are in jeopardy right now, in bad condition and very heavy. At any point, one of those eaves could fall down. If one falls, it falls on the next, and the building would most likely collapse. (Historic Hawaii Foundation)

Located in the eastern half of the Honolulu Memorial Park, Kyoto Gardens consists of two large columbarium (a structure of vaults lined with recesses for urns holding a deceased’s cremated remains) structures and a Japanese garden.

The Territory of Hawaiʻi established the Honolulu Memorial Park as a community service cemetery in 1958.

The Honolulu membership of the Buddhist Federation commended and endorsed the development of the cemetery in 1964, whereupon it was decided that a monument be erected which would honor the followers of the Buddhist faith.

Founded by the Richards family, Honolulu Memorial Park includes the Sanju Pagoda along with the Kinkaku-ji memorial, which were completed and opened in July 1966.

The name of the Kyoto Gardens was designated in 1966 with the donation of a bronze bell donated by Mayor Takayama of Kyoto, and brought to Honolulu in May of 1966.

The inscription on the bell was written in both Japanese and English.  In English, it reads: World Peace Forever, and continued with the inscription: Praying for the Everlasting Fellowship of Honolulu and Kyoto, Mayor Yoshizo Takayama, January 1, 1966.

With the arrival of the bell, the name of the Nuʻuanu Memorial Gardens Funerary Home was changed to Kyoto Gardens. In 1966, the Senior Minister of the Kinkaku-ji of Kyoto, Japan, Abbot Jikai Murakami, was present for the opening of the Kinkaku-ji memorial and gave his blessing.

The three-tiered Pagoda, the Kenkaku-ji Temple and the Mirror Gardens located within the Honolulu Memorial Park are historically important for being the best examples of Japanese traditional-style structures and gardens built outside of Japan.

The Pagoda is architecturally significant for three reasons: it was designed with the original proportions of the Nara Pagoda and uses the bracketing construction techniques found in the traditional design; it is the largest pagoda ever built; and it incorporates new construction techniques using concrete and steel.

The Sanju-Pagoda, designed by Robert Katsuyoshi, is a 1½-times larger model of a pagoda located on the grounds of the Minami Hoke-ji Temple in Nara, Japan, built in the Momoyama Period (1571-1602.)

Its height from the foundation to the top of the roof, not including the ku-rin copper spire is 80-feet, the total height, including its spire, is 116-feet.

The Kinkaku-ji columbarium models itself after the world-famous Kinkaku-ji located on the grounds of the Roku-on-ji Temple in Kyoto, built in the Muromachi Period (1335-1573) style.

The Kinkaku-ji columbarium is a three-story steel-framed and plaster finished columbarium. The height of the building measures approximately 38-feet high, not including the phoenix finial at its roof peak (the symbol of the Paradise of the heavenly Buddhas.)

The Mirror Lake Garden is also designed in the style of the Muromachi Period (1335-1573.) The design of this garden is based upon the symbols of the Buddha’s world.

Originally, carp fish were donated to Mirror Lake – traditionally the significance of the carp fish is a Japanese historical and religious one: carp fish are always found in the ponds of the temples for, through the carp, one’s sins were washed clean.

The inspiration and information for this summary is primarily from the National Park Service.  While at DLNR, I signed off on the nomination forms to list these improvements on the National Historic Register of Historic Sites; it was listed on February 11, 2004.

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by Peter T Young Leave a Comment

The Last Battle

Kamehameha I began a war of conquest, winning his first major skirmish in the battle of Mokuʻōhai (a fight between Kamehameha and Kiwalaʻo in July, 1782 at Keʻei, south of Kealakekua Bay on the Island of Hawaiʻi.)  Kiwalaʻo was killed.

By 1795, having fought his last major battle at Nuʻuanu on O‘ahu with his superior use of modern weapons and western advisors, he subdued all other chiefdoms (with the exception of Kauai).

Then, Kamehameha launched his first invasion attempt on Kauai in April of 1796. About one-fourth of the way across the ocean channel between O‘ahu and Kauai a storm thwarted Kamehameha’s warriors when many of their canoes were swamped in the rough seas and stormy winds, and then were forced to turn back.

With Hawaiʻi Island under Kamehameha’s control, conflict, there, supposedly ended with the death of Keōua at Kawaihae Harbor in early-1792 and the placement of the vanquished chief’s body in the Heiau ‘o Puʻukoholā at Kawaihae.

However, after a short time, another chief entered into a power dispute with Kamehameha; his name was Nāmakehā (the brother of Kaʻiana, a chief of Kauai who had been killed in the Battle of Nuʻuanu.)

Previously, Kamehameha asked Nāmakehā (who lived in Kaʻū, Hawai‘i) for help in fighting Kalanikūpule and his Maui forces on O‘ahu, but Nāmakehā ignored the request.

Instead, Nāmakehā prepared a rebellion against Kamehameha to take place on Hawai‘i Island.

Hostilities erupted between the two that lasted from September 1796 to January 1797.

Kamehameha, on Oʻahu at the time, returned to his home island of Hawaiʻi with the bulk of his army to suppress the rebellion.  The battle took place at Kaipalaoa, Hilo.

Kamehameha defeated Nāmakehā.  The undisputed sovereignty of Kamehameha was thus established over the entire Island chain (except Kauai and Niʻihau.)

This was the final battle fought by Kamehameha to unite the archipelago.  (Kamehameha negotiated a settlement with King Kaumualiʻi for the control of Kauai and Niʻihau, in 1810.)

Although Kamehameha’s warriors had won the battle over Nāmakehā, they then turned their rage upon the villages and families of the vanquished. It so happens that this included the family of ʻŌpūkahaʻia, who had had supported Nāmakehā.  They fled to the mountains and hid for several days in a cave.

The warriors found the family and ultimately killed ʻŌpūkahaʻia’s parents and infant brother.  (ʻŌpūkahaʻia was captured, later trained as a Kahuna under his uncle, traveled to the continent and ultimately turned to Christianity and was the inspiration for the American missionaries to come to Hawaiʻi.)

Interestingly, it was about the same time of the Nāmakehā Rebellion that Kamehameha decreed Ke Kānāwai Māmalahoe (The Law of the Splintered Paddle.)

A story suggests that Kamehameha I was fighting on the Island of Hawaiʻi.  Chasing a couple fishermen (presumably with the intention to kill them), his leg was caught in the reef and, in defense, one of the fisherman hit him on the head with a paddle, which broke into pieces.

Kamehameha was able to escape (because the fisherman fled, rather than finishing him off.)  The story continues that Kamehameha learned from this experience and saw that it was wrong to misuse power by attacking innocent people.

Later, Kamehameha summoned the two fishermen.  When they came, he pardoned them and admitted his mistake by proclaiming a new law, Kānāwai Māmalahoe – Law of the Splintered Paddle.

The original 1797 law:

Kānāwai Māmalahoe (in Hawaiian:):

E nā kānaka,
E mālama ʻoukou i ke akua
A e mālama hoʻi ke kanaka nui a me kanaka iki;
E hele ka ‘elemakule, ka luahine, a me ke kama
A moe i ke ala
‘A‘ohe mea nāna e ho‘opilikia.
Hewa nō, make.

Law of the Splintered Paddle (English translation:)

Oh people,
Honor thy gods;
Respect alike [the rights of]
People both great and humble;
See to it that our aged,
Our women and our children
Lie down to sleep by the roadside
Without fear of harm.
Disobey, and die.

Kamehameha’s Law of the Splintered Paddle of 1797 is enshrined in the State constitution, Article 9, Section 10:  “Let every elderly person, woman and child lie by the roadside in safety”.  It has become a model for modern human rights law regarding the treatment of civilians and other non-combatants.

Kānāwai Māmalahoe appears as a symbol of crossed paddles in the center of the badge of the Honolulu Police Department.  A plaque, facing mauka on the Kamehameha Statue outside Ali‘iōlani Hale in Honolulu, notes the Law of the Splintered Paddle.

The image shows Kamehameha, as depicted by Herb Kane.

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by Peter T Young Leave a Comment

The Feast

271 hogs, 482 large calabashes of poi, 602 chickens, 3 whole oxen, 2 barrels salt pork, 2 barrels biscuit, 3,125 salt fish, 1,820 fresh fish, 12 barrels luau and cabbages, 4 barrels onions, 80 bunches bananas, 55 pineapples, 10 barrels potatoes, 55 ducks, 82 turkeys, 2,245 coconuts, 4,000 heads of taro, 180 squid, oranges, limes, grapes and various fruits.

But we are already getting ahead of ourselves, let’s look back.

On April 25, 1825, Richard Charlton arrived in the Islands to serve as the first British consul. A former sea captain and trader, he was already familiar with the islands of the Pacific and had promoted them in England for their commercial potential (he worked for the East India Company in the Pacific as early as 1821.)

Charlton had been in London during Kamehameha II’s visit in 1824 and secured an introduction to the king and his entourage.  By the time he arrived in Hawai‘i in 1825, instructions had already arrived from Kamehameha II that Charlton was to be allowed to build a house, or houses, any place he wished and should be made comfortable.  This apparently was due to favors Charlton had done for the royal party.  (Hawaiʻi State Archives)

In 1840, Charlton made a claim for several parcels of land in Honolulu. To substantiate his claim, Charlton produced a 299-year lease for the land in question, granted by Kalanimōku.  There was no disagreement over the parcel, Wailele, on which Charlton lived, but the adjoining parcel he claimed, Pūlaholaho, had been occupied since 1826 by retainers and heirs of Kaʻahumanu.

In rejecting Charlton’s claim, Kamehameha III cited the fact that Kalanimōku did not have the authority to grant the lease.  At the time the lease was made, Kaʻahumanu was Kuhina Nui, and only she and the king could make such grants.  The land was Kaʻahumanu’s in the first place, and Kalanimōku certainly could not give it away.  (Hawaiʻi State Archives)  The dispute dragged on for years.

This, and other grievances purported by Charlton and the British community in Hawai‘i, led to the landing of George Paulet on February 11, 1843 “for the purpose of affording protection to British subjects, as likewise to support the position of Her Britannic Majesty’s representative here”.

On February 25, the King acceded to his demands and noted, “In consequence of the difficulties in which we find ourselves involved, and our opinion of the impossibility of complying with the demands in the manner in which they are made … “

“… we do hereby cede the group of islands known as the Hawaiian (or Sandwich) Islands, unto the Right Honorable Lord George Paulet … the said cession being made with the reservation that it is subject to any arrangement that may have been entered into by the Representatives appointed by us to treat with the Government of Her Britannic Majesty…”

Under the terms of the new government the King and his advisers continued to administer the affairs of the Hawaiian population.  For business dealing with foreigners, a commission was created, consisting of the King (or his representative,) Paulet and two officers from Paulet’s ship.  Judd served as the representative of the King.  (Daws)

On April 1, 1843, Lord Aberdeen, on behalf of Her Britannic Majesty Queen Victoria, assured the Hawaiian delegation that: “Her Majesty’s Government was willing and had determined to recognize the independence of the Sandwich Islands under their present sovereign.”

On November 28, 1843, the British and French Governments united in a joint declaration and entered into a formal agreement recognizing Hawaiian independence (Lord Aberdeen signed on behalf of Britain, French ambassador Louis Saint-Aulaire signed on behalf of France.)

After five months of British rule, Queen Victoria, on learning the injustice done, immediately sent Rear Admiral Richard Darton Thomas to the islands to restore sovereignty to its rightful rulers. On July 31, 1843 the Hawaiian flag was raised.  The ceremony was held in area known as Kulaokahuʻa; the site of the ceremony was turned into a park Thomas Square.  After five-months of occupation, the Hawaiian Kingdom was restored.

July 31, 1843 is now referred to as Ka La Hoʻihoʻi Ea, Sovereignty Restoration Day, and it is celebrated each year in the approximate site of the 1843 ceremonies.  The plot of land on which the ceremonies took place was known as Thomas Square. Kamehameha III later officially gave this name to the area and dedicated it as a public park.

“In the afternoon Kamehameha III went in a solemn procession with his chiefs to Kawaiahaʻo Church … A ten-day celebration of Restoration Day followed, and was annually observed. The last of the Restoration Day celebrations came in 1847.”  A thousand special riders, five abreast … were followed by 2,500 regular horsemen …” (Helena G Allen)

As the procession crossed Beretania street on Nuʻuanu royal salutes were fired from the fort and the king’s yacht, the Kamehameha III. They were headed to Kaniakapūpū, Kamehameha III’s summer home.  (Thrum)

Kaniakapūpū (translated roughly as “sound (or song) of the land shells” sits on land in the Luakaha area of Nuʻuanu Valley.  The structure at Kaniakapūpū (modeled on an Irish stone cottage) was completed in 1845 and is reportedly built on top or in the vicinity of an ancient heiau.  It was a simple cottage, a square with four straight walls.

The royal party reached the picnic grounds at about 11 o’clock in a pouring rain; in fact it rained in occasional showers throughout the day … A man stationed at the first bridge for the express purpose, counted 4,000 horses going up the valley and 4,600 returning-visitors from Koʻolau making the difference in numbers.  (Thrum)

Before dinner, which was set for 2 pm, the guests were entertained with some of the ancient games – a mock fight with spears ; the lua, hand to hand combat, and the hakoko, or wrestling match.

The dinner – the feeding of the immense crowd of men, women and children – was a sight to be remembered. Henry St John, the king’s steward, had the care of this department, and he well understood his business.

For the foreign guests, who were not supposed to squat on the mats with natives, tables were provided in the cottage, where was an abundant supply of food cooked in foreign style, but the multitude were fed in the long lanais, at the far end of which was seated the royal party, the ministers and chiefs.

First there was singing of hymns by a choir of native school children, led by Messrs. Marshall and Frank Johnson, to airs that sounded sweetly to New England ears. Grace before meat was solemnly said by John Ii, and then, on a signal from the king, the assembly went vigorously to work on the immense stores of food before them.

While the feast was going on, several old women in the immediate neighborhood of where the king sat, kept up a constant chanting of metes – native poems – in his honor and that of his ancestors, accompanying the chant with gyrations and motions of the arms. And in the evening, after the most of the company had departed, a company of hula girls gave a “concert” with their attendant drum and calabash beaters.  (Thrum)

In the evening there were religious services at Kawaiahaʻo church, which was filled to overflowing, the king and queen being present. A sermon apropos of the occasion was preached by Rev. Richard Armstrong, the text being taken from Psalms 37, 3 – ‘Trust in the Lord and do good; so shalt thou dwell in the land, and verily thou shalt be fed.’ There could have been no question but that his hearers had been fed on that day.  (Lots here from Thrum)

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