Royal Order of Kamehameha | Images of Old Hawaiʻi

August 17, 2026 by Peter T Young Leave a Comment

Order of Kamehameha I

An Order or Order of Merit is a visible honor (in many cases represented in some form of medal and/or ribbon) awarded by a monarch, government or organization to an individual. Most historic orders imply a membership in a group.

Modern Orders of Merit and other Decorations can be traced back to the monarchical and honorific orders of chivalry as established in the Middle Ages. These were societies, fellowships and colleges of knights created by European monarchs in imitation of the military orders of the Crusades.

Fast forward to 1863 and Hawaiʻi; with the death of his younger brother (Alexander Liholiho – Kamehameha IV,) Prince Lot Kapuāiwa became Kamehameha V. He sought a new constitution to restore more powers to the king. In 1864, when it appeared that a new constitution could not be agreed upon, he declared that the Constitution of 1852 be replaced by one he had written himself.

Consistent with the prior constitution, Article 35 of the Constitution of 1864 (identified as Article 37 in the prior Constitution of 1852) states, “All Titles of Honor, Orders, and other distinctions, emanate from the King.”

The King’s Decree noted he was “desirous to cultivate and develop among (his) subjects the feelings of Honour and loyalty to Our Dynasty and its institutions…”

It also expressed his “wish to confer honorary distinctions upon such of Our subjects and foreigners as have rendered, or may hereafter render, to Our dynasty and People important services …”

Privy Council meeting minutes state:
“His Majesty stated that it was his intention to make Known to the Privy Council that it is his desire to institute an order of merit. Having read the 35 article of the Constitution he asked the advice of the members of the P. C. as to the propriety of creating an order, and read a Decree which he had prepared. Members Varigny, Harris and Andrews spoke in favor of the Institution and the following resolution Passed unanimously.”

“Res 2. Resolved that this Council fully concurring in the views embodied in the preamble of a decree instituting an order of merit, respectfully advises His Majesty to promulgate the proposed decree.”

The King made himself an ex officio Grand Chancellor of the Order of Kamehameha I; he also conferred the Order to a number of people, including, Mataio Kekūanāoʻa and Richard Wyllie (Grand Cross;) CG Hopkins, GM Robertson and EH Allen (Commander;) and a number of Knights.

His Decree and subsequent Statutes and meeting notes of what appears to be an organizational meeting, held March 16, 1867, note that there were initially three classes and limits on the number of (living) members in each class: Knights Grand Cross (10-members,) Knights Commanders (30-members) and Knights Companions (Knight) (50-members.) (Admittance fees were $250, $140 and $75, respectively.)

Participants in the 1867 meeting included King Kamehameha V, Mataio Kekūanāoʻa, Elisha H Allen, E Varigny, CC Harris, John O Dominus, Paul Kanoa and HP Staley.

The class and membership limitations did not include the King’s right to make appointments to foreigners (Foreign Exchanges) or as complementary to foreign sovereigns or powers.

Prior to admittance, prospective members were required to state the following oath: “I do hereby solemnly swear to remain faithfull to the principles of honor, obedient to the rules of the Order of Kamehameha I and to be a true and faithfull Knight of the said order of which I am this day a member.”

Commissions issued to members of the Order were signed by the King and countersigned by the Chancellor of the Order.

In the duration of the issuance of Order medallions under the Hawaiian monarchs (1865-1886) the Order of Kamehameha was awarded 57-times by King Kamehameha V and 82-times by King Kalākaua.

The insignia, worn on the left breast, consists of a Maltese surmounted by the Hawaiian crown. Rays of gold or silver are found between the arms of the cross. Enameled in blue and white and centered on the cross is a circular shield, the center of which is inscribed and elaborate “K”.

On the periphery of the shield, in a blue band, is the inscription “Kamehameha I”, on the badge’s reverse, around the shield is inscribed “E Hookanaka” (To be a man.)

In 1893, after the overthrow of Queen Liliʻuokalani, the Order operated as a secret society until 1903, when under Prince Kūhiō Kalanianaʻole it returned into the public light.

“Credit for the founding of this order, which dates from May, 1903, or a little more than ten years after the close of the monarchy and a little less than five years after annexation to the United States, belongs to Dr George H Huddy, who has served the territory faithfully and well as a representative in the legislature, first from Kauaʻi and then from Hawaiʻi … Prince Jonah Kūhio Kalanianaʻole, delegate to congress, was the first aliʻi ʻaimoku, or sovereign head of the revived order.” (Star-Bulletin; June 10, 1913)

In 1905, the Order of Kamehameha brought solemnity to the holiday (Kamehameha Day) by draping a lei on the statue of Kamehameha in front of Aliʻiolani Hale and standing watch throughout the day. (Stillman)

On July 16, 1907, Jonah Kūhiō Kalanianaʻole, George H Huddy, Nagaran Fernandez, Carlos A Long, James H Boyd, George E Smithies, Charles H Rose and Abraham Fernandez petitioned for a Charter for the Hawaiʻi Chapter No. 1, Order of Kamehameha.

“… the object for which the same is organized is as follows, 1. To inculcate the cardinal principles of Friendship, Charity and Benevolence; to provide for Sick and Funeral Benefits; to aid the widows and orphans; and to improve the social and moral conditions of its members.” (Hawaii Chapter No. 1, Order of Kamehameha; Petition for Charter, July 16, 1907) (An announcement in the Hawaiian Star shortly after noted similar language for the Māmalahoa Chapter. No. 2 )

In 1912, members of the Order of Kamehameha invited representatives of other fraternal and civic organizations to participate in a commemorative ceremony to honor Kamehameha I; in 1914, the planning committee opted to organize a parade to process from ‘A’ala Park to ‘Iolani Palace as a prelude to the ceremony at the Kamehameha statue. Thus, the inception of the Kamehameha Day parade. (Stillman)

“The Order of Kamehameha ought to endure as long as social order and fraternal amenities prevail in these fair Islands. This organization has changed fitful and voluntary homage to the memory of Kamehameha the Great to bounden and regular service on each anniversary of his birth. That the foremost young men of the rare are attending to this patriotic office is one of the best omens of the time.”

“It shows that their ideals are those of unity courage and progress. As they decorate the statue of Kamehameha, this day of his, with the fragrant wreaths that have long been world-known as the regalia of the warmest human hospitality, let it be believed that they dedicate themselves anew to the social and political betterment of the still potent remnant of their wondrously Interesting race.” (Star-Bulletin; June 10, 1913)

A preface to on-line application for membership in Royal Order of Kamehameha I (Moku O Kona) states, “The Order interferes neither with religion nor politics, but has for its foundation the great basic principles of the Fatherhood of God and the Brotherhood of Man.”

“The Order strives to teach a man the duty he owes to God, his neighbor, and himself. It inculcates the practice of virtue, and makes an extensive use of symbolism in its teachings.” (It also notes, “The Order is not a benefit society.”)

May 14, 2026 by Peter T Young Leave a Comment

ʻAwa

“ʻAwa was the food of the gods, just as poi was to the Hawaiians. No religious ceremony was complete without the ʻawa.” (Pukui, Maly)

E hanai ʻawa a ikaika ka makani.
Feed with ʻawa so that the spirit may gain strength.
(One offers ʻawa and prayers to the dead so that their spirit may grow strong and be a source of help to the family.)

Outside of water and drinking coconut, no other drink was known. ʻAwa was “a sacred drink of importance in many phases of Hawaiian life. …”

“Its effect is to relax mind and body and it was used by farmer and fisherman for this purpose. Medicinal Kahunas (learned men) had many uses for it. It was essential on occasions of hospitality and feasting, and as a drink of pleasure for the chiefs.” (Titcomb)

ʻAwa is a canoe crop, one of the plants brought by the earliest Polynesian voyagers arriving in Hawaiʻi. It is a member of the pepper family. In other parts of the Pacific it is known as Kava or Kava Kava. It is a shrub growing about four to eight feet high.

There are several native traditions regarding the origin of ʻawa in Hawaiʻi. Perhaps the most significant narratives describe ʻawa as having been brought to Hawaiʻi from Kahiki (the ancestral homelands) by the akua (gods) Kāne and Kanaloa.

These two akua Kāne, a Hawaiian god and ancestor of the chiefs and commoners, a god of sunlight, fresh water, verdant growth, and forests; and Kanaloa, a god of the ocean, marine life, healing, and a companion of Kāne – planted ʻawa at various localities throughout the islands.

In places where no water could be found with which to prepare the ʻawa, Kāne even caused water to appear, thus forming many springs and streams in the islands. (Maly)

In the discovery of Hawaiʻi by Hawaii-loa, ʻawa is noted in the find, “One time when they (Hawaii-Loa and his company) had thus been long out on the ocean, Makaliʻi, the principal navigator, said to Hawaii-Loa: ‘Let us steer the vessel in the direction of Iao, the Eastern Star, the discoverer of land …’

‘There is land to the eastward, and here is a red star … to guide us … So they steered straight onward and arrived at the easternmost island … They went ashore and found the country fertile and pleasant, filled withʻ awa, coconut trees … and Hawaii-Loa, the chief, called that land after his own name … (Fornander)

It is valued as an intoxicating drink and as a medicine. ʻAwa is also a sedative, used as a sacred plant for prayer, as well as appreciated for pleasure, especially in the south Pacific islands. It assists in opening communication channels with others and with the elements.

The drink is made from the root, which is woody, slightly spongy, toughish and roughly gnarled. The root was scraped and washed, then reduced to small pieces. It was then ready to chew (mama) and mix with water to make a cold water infusion. In later days, chewing was replaced by grinding or pounding. (Titcomb)

It is prepared by pulverizing the root in a mortar; if it is the dry article of commerce it is kept sufficiently moist to prevent its scattering and forming dust. When well pulverized, water is mixed with the mash to bring it to a proper dilution, when it is strained. (Emerson)

The favorite ʻawa strainer of the Hawaiians is made of the stem of the ahu-awa plant. The stem is split up and the fiber separated from the pulp by being combed between two sticks. It is then taken up from the bowl and the dripping liquor wrung out of it.

The bits of ʻawa root which were caught in it are shaken out and it is again used as a strainer, this time being formed into a kind of funnel, something like a bird’s nest, through which the awa drink is poured into the separate cups of those who are to partake. (Emerson)

An 1899 article on Molokai Archaeology in the Evening Bulletin notes, “At Pakaikai is found a large stone lying by the bank of the stream, in which are dug four holes each eight inches in diameter and six inches deep. They are finely polished inside. The holes dug in this large stone are claimed to have been used as awa cups (apu awa) for Kamehameha-ai-luau (a descendant of Kamehameha the Great.)”

“They were chiseled with stone implements by the ancients during the stone age of Hawaiʻi nei, a task which no native of the present generation will dare undertake. Nearby is another hole dug in another rock and much larger and deeper than the four. This last one is said to be the kānoa ʻawa (or kā ʻawa, large bowl in which ʻawa is mixed and strained,) or place where awa is cleaned and purified, fit to drink.”

The beverage is not attractive to the eye. If dried ʻawa is used, the liquid is greyish, if green ʻawa is used it is greenish. The liquid is never clear in spite of straining. In Hawaiʻi it was a fairly thick liquid, this being preferred to “the dishwater drunk in the south” according to an old saying remembered by Kinney. Ellis termed it “like thick calcareous water.” (Titcomb)

The ʻawa-drinking house was like a chief’s house, there must be no gaiety, no talking, no jollity, lest one vomit. The candlenut torch was the only thing one desired – one or two torches would produce warmth – then there was a sound in the ear like the chirping of land shells and of fiddles that teased the ear pleasantly, or like the roaring of the strong wind that changed to stillness. Such was the custom of the planter; he would sleep till morning and the pains and soreness would be gone. (Kamakau, Titcomb)

Their general drink is water or the milk of the coconut, but all the chiefs use the ʻawa, and some of them to excess, as was very evident from their skins, which were rough and parched as can well be conceived, and their eyes red and inflamed. (Kotzebue, Titcomb)

There is a deep cultural-historical relationship between the Hawaiians and ʻawa. The poʻe kahiko (ancient people) identified many varieties, cultivation techniques, values and uses of the ʻawa. (Maly)

I have had ʻawa once, it was part of an ʻawa ceremony we participated in to commemorate the signing of the Kaʻawaloa Curator Agreement between DLNR and the Royal Order of Kamehameha I. (It was a moving experience; I was proud and honored to be there. The descendant families, members of the Order and others sat on one side; I sat by myself (representing the State) on the other side.)

The image shows the Kaʻawaloa ʻawa ceremony.

March 26, 2026 by Peter T Young 1 Comment

Prince Jonah Kūhiō Kalanianaʻole Piʻikoi

Born on March 26, 1871, Jonah Kūhiō Kalanianaʻole Piʻikoi (grandson of Kaua‘i King Kaumuali‘i and the cousin of King Kalākaua and Queen Lili‘uokalani) was prince of the reigning House of Kalākaua.

After the rule of the House of Kamehameha ended with the death of King Kamehameha V in 1872, and King Liholiho died in 1874, the House of Kalākaua ascended to the throne of the Kingdom of Hawaiʻi.

He became an orphan after his father died in 1880 and mother in 1884. Prince Kūhiō was adopted by King David Kalākaua’s wife, Queen Kapi‘olani, who was his maternal aunt.

He attended the Royal School and Punahou; studied four years in St. Matthew’s College, California; was a student at the Royal Agricultural College in England and graduated from a business college in England.

Historical accounts say that Kūhiō was tagged with the nickname “Prince Cupid” by a French teacher when he was very young because of his chubby stature and good-natured personality.

He witnessed the overthrow of the Hawaiian monarchy in 1893, took the side of the monarchy, was found guilty of treason for plotting a counter-revolutionary attempt and made a political prisoner.

Prince Kūhiō, eligible royal heir to the Hawaiian throne, Delegate to Congress for ten consecutive terms and tireless worker for native Hawaiian rights, was born along the Poʻipū coast at Kukui‘ula and grew up in Kōloa on Kaua‘i.

Kūhiō was often called Ke Ali‘i Maka‘āinana (Prince of the People) and is well known for his efforts to preserve and strengthen the Hawaiian people.

In politics, he was a Republican. He launched a campaign to establish local government at the County level; this led to the County Act in 1905. Under the Act, the islands were divided into five separate Counties.

Prince Kūhiō restored the Royal Order of Kamehameha I and established the Hawaiian Civic Club.

The Order of Kamehameha I was established on April 11, 1865 by King Kamehameha V (Lot Kapuāiwa) to honor the legacy of his grandfather, the unifier of these islands, Kamehameha the Great.

The Order was reorganized by Prince Jonah Kūhiō Kalanianaole in 1902. Today, the organization continues to guard, maintain and preserve the rituals and the memory of the ruling Chiefs of Hawai‘i.

Hawaiian Civic Clubs were organized in 1918 and were formed to provide scholarship aid for the education of Hawaiian students; preserve and promote the Hawaiian heritage, traditions, language and culture; improve the conditions of the Hawaiian people and community at large; and perpetuate the values that dignify all human life.

In 1919 he also introduced the first bill asking that Hawai‘i become a state.

While a delegate of Congress, he spearheaded the effort in the passage of the Hawaiian Homes Commission Act that provides lands for native Hawaiians.

He was concerned about the diminishing number of Hawaiians and their seeming inability to adapt to urban living. It was his dream to have Hawaiians return to the land and encourage them to be self-sufficient farmers, ranchers and homesteaders.

Jonah Kūhiō Kalanianaʻole Piʻikoi died on January 7, 1922 of heart disease. He was given the last state funeral for an Ali‘i; he is buried at Mauna ‘Ala, the Royal Mausoleum.

Prince Kūhiō Day is an official holiday in the State of Hawaiʻi. It is celebrated annually on March 26, to mark the birth of Prince Kūhiō.

December 4, 2025 by Peter T Young Leave a Comment

Kaʻawaloa

Kealakekua translates as ‘pathway of the gods’ and is one of the most significant historic and cultural places in Hawaiʻi.

Kealakekua Bay State Historical Park is comprised of portions of the Kealakekua and Kaʻawaloa ahupuaʻa, which surround Kealakekua Bay. From Kaʻawaloa south to Palemano Point, the bay measures about one and one-half miles in length and about one mile in width.

“The Sandy beech forms the West side, behind which is a grove of Coco nut trees & a pond of indifferent water; on the N side of this beach lies a Village, & the Well we waterd at, which is close to the Sea & under the high hill.”

“At the other end of the beach is the Morai, or Oheekeeow (heiau of Hikiau.) A field of Taboo’d ground seperates the Morai from a Village to the s, or rather a continued range of Stragling houses in that direction.” (King; Maly)

Kealakekua was selected by the aliʻi as one of the seven royal centers of Kona in the 1700s, because of its sheltered bay and abundance of natural resources.

Kaʻawaloa, meaning ‘ the distant ʻawa plant’, is a flat, fan-shaped lava peninsula near sea level, which rises gradually to the edge of the 600-ft Pali Kapu O Keoua. These forty acres of land define the northwest side of Kealakekua Bay.

Historically, Kaʻawaloa was the royal burial grounds of Hawaiʻi’s rulers and their families, including Kalaniopuʻu, the ruling chief in power when Captain Cook sailed into Kealakekua Bay.

The British ships, Discovery and Resolution, under the command of Captain James Cook, sailed into Kealakekua Bay on January 17, 1779; Cook was killed at Kaʻawaloa on February 14, 1779.

In their journals, Cook’s crew recorded four “villages” of about 80 houses each along the shoreline around Kealakekua Bay. Settlements lined the bay in the pre-contact period, as do the small residential communities of Nāpōʻopoʻo and Keʻei, today.

“The Towns of the Natives are built along the Sea side. At Cari’ca’coo’ah (Kealakekua) Bay there were three, one (Kealakekua-Nāpoʻopoʻo) on the SE-tern side of the Bay which was very large extending near two miles along the shore, another (Kaʻawaloa) upon the NWtern side which was not so large, and a small Village (Palemano) in the cod or bottom of the Bay.”

“At the back of the villages upon the Brow of the Hill are their plantations of Plantains, Potatoes, Tarrow, Sugar Canes &c, each mans particular property is fenced in with a stone wall; they have a method of making the Sugar Cane grow about the walls so that the stones are not conspicuous at any distance, but the whole has the appearance of fine green fences.” (Clerke; Maly)

“Kaʻawaloa, at the landing-place on the north side of Kealakekua bay, however conveniently accessible to the people of the district, who live much along the shores, was cramped and rocky, being composed almost exclusively of lava.”

“It was hot, dry, and barren, affording neither brook nor well, nor spring of fresh water, nor field, nor garden-spot for plantation, though a few cocoanut trees, so neighborly to the sea, find nourishment there.” (Bingham; Maly)

As the west learned of Hawaiʻi, this area became known as one of the first major shipping and provisioning port for ships involved in exploration, whaling and trans-Pacific trade.

About 40-years after Cook’s visit, the missionaries arrived and established one of the earliest mission stations in Hawai‘i at Kaʻawaloa in 1824.

Access was improved to Kaʻawaloa and Nāpoʻopoʻo with the development of cart roads to transport goods from the bay to upland communities.

By the 1850s, traditional fishing and farming were giving way to ranching and coffee. Cattle were herded down the roads to wharfs at Nāpoʻopoʻo and Kaʻawaloa where they were loaded onto ships in the bay.

Nāpoʻopoʻo Light was established in 1908 at Kaʻawaloa on the north side of Kealakekua Bay (but apparently named for Nāpoʻopoʻo Landing on the south side of the bay.) The 22-foot light tower was built in 1922.

Several families remained at Kaʻawaloa until World War II, but most of the activity had shifted to Nāpoʻopoʻo by that time.

In 1969 the state set aside the entire bay as a marine life conservation district (MLCD.) The MLCD is inshore of a straight line between Kaʻawaloa point and the north end of Nāpōʻopoʻo Beach Park. The cove fronting the Captain Cook Monument is a popular snorkeling area.

On December 12, 1973 the Kaʻawaloa area was designated as the Kealakekua Bay Historical District (a District w/multiple sites) and placed on the National Register of Historic Places.

The obelisk monument commemorating Captain Cook was constructed in 1874, near the spot where Cook died. (Contrary to urban legend, the monument site is not owned by the British Government; ownership is in the name of the British Consul General (the individual) – a representative would check in with DLNR, from time to time.)

While at DLNR, we issued a curator agreement to Hale Mua – The Royal Order of King Kamehameha I to help protect the sites under DLNR’s jurisdiction and to help provide public access.

The photo captures the awa ceremony we participated in to commemorate the signing of the Curator Agreement. (It was a moving experience; I was proud and honored to be there. Yes, that is me, all by myself (representing the State,) and the descendent families, members of the Order and others on the other side.)

June 3, 2023 by Peter T Young Leave a Comment

George Herman Huddy

William Henry Harrison Huddy immigrated from Rhode Island and became a citizen of the Kingdom of Hawai‘i in 1850; he married Kahea, a Hawaiian from the island of Kauai. Their son, George Herman Huddy – the youngest of a large family, was born in Honolulu in 1869; as a young man he lived on Kauai and was educated in Honolulu.

After distinguishing himself as a student in high school, he sought more education and professional training and moved to San Francisco and apprenticed himself to a dentist in that city.

After little more than a year, he qualified for entrance to the College of Dentistry at the University of California Medical School. After three years of study and internship, he became the first Hawaiian to earn a full Degree in Dental Surgery from a Dental School in the US.

After graduation he returned to Hawai‘i and went into practice for himself as a dental surgeon. In February 1903, Dr George Huddy was appointed by the Governor as a Representative to the Hawai‘i Territorial Legislature from Kauai. (Dr Huddy, continued to be elected as a Territorial Representative, first from Kauai and later from Hilo, until his retirement from that office in 1917.)

On April 25, 1903, the legislature of the territory of Hawaii, at the instigation of the dental society, enacted a law to regulate the practice of dental surgery. This statute gives the dental society a recognized standing, as the members of the state dental board are appointed by the governor upon recommendation of this society. Huddy was an initial member. (History of Dental Surgery, Koch)

On May 13, 1903, Huddy and his good friend, Prince Kūhio, helped reestablish the Order of Kamehameha I (originally organized in 1867 by Kamehameha V).

Kūhiō chose Huddy to preside at this initial session as a charter member where a constitution was written and adopted, and officers elected; Kūhiō was elected as the President.

“Prince Jonah Kūhiō Kalanianaʻole, delegate to congress, was the first aliʻi ʻaimoku, or sovereign head of the revived order.” (Star-Bulletin; June 10, 1913)

On July 16, 1907, they petitioned for a Charter for the Hawaiʻi Chapter No. 1, Order of Kamehameha. “… the object for which the same is organized is as follows, 1. To inculcate the cardinal principles of Friendship, Charity and Benevolence; to provide for Sick and Funeral Benefits …”

“… to aid the widows and orphans; and to improve the social and moral conditions of its members.” (Hawaii Chapter No. 1, Order of Kamehameha; Petition for Charter, July 16, 1907) (An announcement in the Hawaiian Star, shortly after, noted similar language for the Māmalahoa Chapter. No. 2)

In March 1915, “Mrs. Henrietta E Sullivan of Honolulu nei [the daughter of John Hassinger, the long time and well-known Chief Clerk for the Interior Ministry, during the Monarchy and into the Territorial times] and Representative George H Huddy of Hilo became one in the bond of marriage”.

“For the first time in the history of the legislature of Hawaii nei, wed were the Honorable Dr George H. Huddy in the covenant of marriage with Mrs. Henrietta E Sullivan, in the throne room [of Iolani Palace].”

“The one who bound the couple tightly together in the three-stranded cord of matrimony was Father Steven of the Catholic faith, and while the newlyweds were surrounded by their many friends, the priest spoke the words which made the two one, and it is only death that will part them.”

“After the marriage took place, hands were shook with aloha with congratulations from their friends, with prayers that they live their lives in happiness.” (Kuokoa, 03-12-1915) Theirs is the only wedding ever to take place in the Throne Room of the Palace.

Dr Huddy continued in his dental surgery practice in Honolulu until in 1922 (at the untimely death of his wife, June 20, 1922). On September 1, 1922, Huddy signed on with the Territorial Board of Health as the Resident Dentist at Kalaupapa, serving alongside Dr Goodhue.

“In December, 1922, Dr George Huddy, a dentist employed by the board of health, began work at the [Kalihi] hospital and spent five months attending to the dental needs of the patients.”

“The employment of this officer meets a very pressing need of the patients, as the teeth of many of the inmates were in bad condition and required the services of a competent dentist. Already a beneficial effect from this work can be noted.”

“I wish to record my unqualified approval of the inauguration of dental service for the patients and to acknowledge the full and free cooperation of the dental officer with the medical officers at Kalihi Hospital.”

“The dentist [Huddy] employed by the board of health for Kalihi Hospital and Kalaupapa settlement has given a great amount of relief to the patients.” (Report of the Governor to Dept of Interior, 1923)

For the next 8 years, Huddy worked full time for the Board of Health. During these years he rotated between living at Kalaupapa for 2 – 3 months at a time and then back to Honolulu where he served as Dentist at the Old Prison and at the Leper Intake Hospital in Kalihi.

Huddy remarried in 1926 to a resident of Hawai‘i with German origins. On June 30, 1929, Dr Huddy retired from the Board of Health, having worked himself into ill health and left for Europe for a two year ‘cure’ in Germany.

Returning in early 1932 in somewhat restored health, he reopened his dental surgeon offices in the Boston Building on Fort Street and practiced there until leaving for Germany again in late-1935.

This latter trip turned fatal, and Huddy died in Bremen, Germany. (His ashes were brought back to Hawai‘i and interred in Hilo at Homelani Cemetery.) (Lots of information here is from Tatibouet.)