Images of Old Hawaiʻi

by Peter T Young 5 Comments

Tauʻā

William Ellis (August 24, 1794 – 1872) applied to train as a Christian missionary for the London Missionary Society and was accepted to the school.  After attending Homerton College he was ordained in 1815; later that year, he married Mary Mercy Moor (November 9, 1815.)  He served the London Mission in the Society Islands, Hawaiian Islands and Madagascar.

From 1816, when he first entered on his missionary career, until 1825, he devoted himself to “service of the Lord as a missionary” among the South Pacific Islands.

“It was the morning of the Sabbath when we embarked.  Our friends in Gosport were preparing to attend public worship, when we heard the report of a signal-gun. The sound excited a train of feeling, which can be understood only by those who have been placed in similar circumstances. It was a report announcing the arrival of that moment which was to separate, perhaps for ever, from home and all its endearments, and rend asunder every band which friendship and affection had entwined around the heart.”  (Ellis on departing for the South Pacific)

First landing in Eimeo (Moorea,) and travelling throughout the area, he served the London Mission for the next 6-years in the Society Islands (so named by Captain James Cook in honor of the ‘Royal Society,’ “as they lay contiguous to one another.”)

After an initial brief visit in 1822 to Hawaiʻi, arrangement were made between the American Board of Commissions for Foreign Mission, London Missionary Society and local chiefs, Ellis returned to Hawaiʻi to join the American mission there.

On April 16, 1822, the schooner Mermaid, arrived at Honolulu from Tahiti; on board were Ellis, other English missionaries and Auna and Matatore, Tahitian chiefs and teachers. After providing support for a few months to the American missionaries in the Islands, they returned to Tahiti, giving up their original plan of visiting the Marquesas Islands.

February 4, 1823, Ellis returned to the Islands, bringing his wife with him as well as Tahitian teachers, including Tauʻā. (Ellis remained at this time for about eighteen months; then returned to England, with his family.)

Tauʻā, originally known as Matapuupuu, was born in about 1792 and was by birth a raʻatira or landowner.  He had been a principal Arioi (secret religious order of the Society Islands,) and succeeded his elder brother as chief priest of Huahine.  (Gunson)

In August 1813 he joined John Davies’s school at Papetoʻai, and later accompanied Ellis to Huahine, where he became a prominent church member and was appointed deacon. He was also appointed first Secretary of the Huahinean Missionary Society.  His speeches at prayer meetings and May meetings were reported with some pride.  (Gunson)

Shortly after Ellis and Tauʻā arrived in Hawaiʻi, the Second Company of American missionaries arrived, bringing the Reverend William Richards and the Reverend Charles Stewart (April 1823.)

About this time, Queen Mother Keōpūolani (mother of Kamehameha II and III) began to accept many western ways.  She wore western clothes, she introduced western furniture into her house and she took instruction in Christianity.

But her health began to fail, and she decided to move her household from the pressures of the court circle in Honolulu to the tranquility of Waikīkī. With her she took Hoapili (her husband) and Nahiʻenaʻena (her daughter.)

Each Sunday the missionaries walked across the hot plain from Honolulu to Waikīkī to hold divine service and to instruct the Queen Mother in Christian doctrine. Keōpūolani decided, however, that these Sunday meetings did not suffice; she asked that a religious instructor be attached to her household. Her choice was Tauʻā; the mission approved.  (Sinclair)

In May of 1823, Keōpūolani decided to make her last move, this time back to the island of her birth, Maui.  She chose Lāhainā, with its warm and sunny climate – another place traditionally a favorite with the chiefs.  (Sinclair)

Before leaving, Keōpūolani requested the Americans to assign teachers to go with her. She wanted a mission established in Lāhainā, and further instruction in reading and writing for herself; she also wished to have a man of God to pray with her. The Honolulu mission selected Charles Stewart and William Richards to accompany the queen.  (Sinclair)

Immediately on their arrival in Lāhainā, she requested them to commence teaching, and also said, “It is very proper that my sons (meaning the missionaries) be present with me at morning and evening prayers.”

They were always present, and sung a hymn in the Hawaiian language.  Often in conversation she would introduce the subject which had been discussed, and ask important questions respecting it.  (Memoir of Keōpūolani)

She became more attentive to the Gospel as she was resting. It was Tauʻā who became the teacher she relied on as perhaps they were able to converse with each other in the Polynesian language.  (Mookini)

Tauʻā proved a faithful teacher, and he did much to establish her in the Christian faith.  He answered several of her questions on the subject of Christianity.

She said to Tauʻā, “My heart is much afraid I shall never become a Christian.” He replied, “Why, what is in the way?”  She said, “I think I am likely to die soon.”  He replied, “Do you not love God?” She answered, “O yes, I love – I love him very much.”  Tauʻā then communicated farther instruction to her. At the close of the conversation she said, “Your word, I know, is true.  It is a good word; and now I have found, I have obtained a Saviour, and a good King, Jesus Christ.”

She asked him for advice about her having two husbands (at the time she was married to Kalanimōku and Hoapili.) Tauʻā  answered: “It is proper for a woman to have one husband, man to have one wife.”   She then said: “I have followed the custom of Hawaiʻi, in taking two husbands in the time of our dark hearts. I wish now to obey Christ and to walk in the right way. It is wrong to have two husbands and I desire but one. Hoapili is my husband, hereafter my only husband.”  (Memoir of Keōpūolani)

To Kalanimōku she said: “I have renounced our ancient customs, the religion of wooden images, and have turned to the new religion of Jesus Christ. He is my King and my Savior, and him I desire to obey. I can have but one husband. Your living with me is at an end. No more are you to eat with my people or lodge in my house.”  (Mookini)

She was asked, “How do you feel, as you are about leaving the world?”  She answered, “I remember what my teachers told me.  I pray much to Jesus Christ to be with me and take me to himself.  I am now about to leave my three children, my people and my teachers.  But it is not dark now.  It would have been, had I died before these good times.  You must pray for me, and all the missionaries must pray for me. I love you. I love them. I think I love Jesus Christ, and I trust he will receive me.”  (Memoir of Keōpūolani)

In Keōpūolani’s earnest inquiries after truth, and the increasing experience of its power on the heart, Mrs. Ellis had, in common with other members of the Mission, ever taken a lively interest, and she shared with her companions at Lāhainā in the hallowed joy which was felt by the growing meetness for heaven which the first convert in Hawaiʻi had manifested, as the signs of her approaching dissolution became more frequent and decisive.  (Mary Mercy Ellis Memoir)

In the presence of the royal family and the chiefs, Ellis delivered a short address to explain the meaning of baptism; he sprinkled Keōpūolani with water in the name of God – Ellis administered the rite of baptism to Keōpūolani. She had earlier chosen Harriet, the name of Mrs. Stewart, to be her baptismal name.  (Sinclair)

The King (Liholiho, her son) and all the heads of the nation listened with the most profound attention, and when they saw that water was sprinkled on her in the name of God, they said, “Surely she is no longer ours, she formerly gave herself to Jesus Christ.  We believe she is his, and will go to dwell with him.”  (Memoir of Keōpūolani)

The ceremony was performed at five in the afternoon of September 16, 1823; at six o’clock the Queen was dead.

The funeral ceremonies, after the Christian manner, were held two days later with chiefs, missionaries and foreigners surrounding the corpse. (Mookini)

It was a season of much spiritual enjoyment to all present, it was peculiarly solemn and impressive; especially from the number of native chiefs and others who were present, some of whom were among the most earnest inquirers after truth, and all of whom seemed much affected, and anxious to ask the meaning of an observance to them so new and strange.  (Mary Mercy Ellis Memoir)

After her death, Tauʻā joined the household of Hoapilikane and remained with that chief until his death in 1840. He then joined the household of Hoapiliwahine.  (Tauʻā died in about 1855.)

The image shows the initial burial tomb for Keōpūolani; she was later reburied there in Waineʻe Church cemetery (now known as Waiola Church) in Lāhainā.

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Kauai

Poetically the island is reportedly called, “Manōkalanipō”, or “Kauai a Manō” after the ancient chief who was largely responsible for elevating Kauai’s ancient society to sophisticated heights of advancement and productivity.  (NativeKauai)

Geologically, Kauai is the oldest of the main inhabited islands in the chain. It is also the northwestern-most island, with Oʻahu separated by the Kaʻieʻie Channel, which is about 70-miles long. In centuries past, Kauai’s isolation from the other islands kept it safe from outside invasion and unwarranted conflict.

Kauai was traditionally divided into 5 moku (districts) including: Koʻolau, Haleleʻa, Nā Pali, Kona and Puna. (Common district names that are universally used across of the Hawaiian archipelago include “Koʻolau” marking the windward sides of the islands; “Kona” – the leeward sides of the islands; and “Puna” – indicating regions where springs and fresh water abound.)

The whole of the northwest coast (Napali) show the remains of extensive agricultural work and a fairly extensive population; the Mana region had clusters of house sites in the dry valleys that cut through the cliffs. Nearly all the great river valleys are thoroughly terraced and show evidence of population.

The principal location of the house sites is on the shore line, especially near the mouths of the river valleys where the taro was growing; in the mountains are some house sites and small villages.

The principal cultivated products on Kauai were taro, sweet potatoes, yams and gourds among the vegetables, and banana, breadfruit, coconut palm and paper mulberry among the trees.  (Bennett)

Malo notes that the “cultivation of kula lands is quite different from that of irrigable lands. The farmer merely cleared of weeds as much land as he thought would suffice. If he was to plant taro (upland taro), he dug holes and enriched them with a mulch of kukui leaves, ashes or dirt, after which he planted the taro.”

“In some places they simply planted without mulch or fertilizer … If a field of potatoes was desired, the soil was raised into hills, in which the stems were planted; or the stems might merely be thrust into the ground anyhow, and the hilling done after the plants were grown.”

The boundaries of the five moku on Kauai were changed in the late-1800s to reflect the present day judicial land districts, Kawaihau, Hanalei, Waimea, Kōloa and Līhuʻe.

In 1877, Hanalei and Līhuʻe shared a common boundary.  Kawaihau was set apart by King Kalākaua, who gave that name to the property lying between the Wailua River and Moloaʻa Valley.  A bill was introduced into the legislature and the eastern end of Hanalei District was cut out and Kawaihau became the fifth district on the island of Kauai.

Though comprising only 547-square miles, Kauai is large enough to have figured at all times as a major influence on Hawaiian culture. Together with Niʻihau it forms a group which is considerably isolated from the other Hawaiian islands.  (Bennett)

Fornander notes, “the ruling families of Kauai were the highest tapu chiefs in the group is evident from the avidity with which chiefs and chiefesses of the other islands sought alliance with them. They were always considered as the purest of the “blue blood” of the Hawaiian aristocracy; … But of the exploits and transactions of most of the chiefs who ruled over Kauai during this period, there is little preserved to tell.”

He further notes that during the “nine generations from Laamaikahiki (about the 14th century – he reportedly came from Tahiti,) the island of Niihau bore about the same political relation to the mōʻi (king) of Kauai as the island of Lanai did to the mōʻi of Maui – independent at times, acknowledging his suzerainty at others. … Springing from and intimately connected with the Kauai chiefs, there was a community of interests and a political adhesion which, however strained at times by internal troubles, never made default as against external foe.”

Then things changed for Kauai and the rest of the Islands.  In the dawn hours of January 18, 1778, on his third expedition, British explorer Captain James Cook on the HMS Resolution and Captain Charles Clerke of the HMS Discovery first sighted what Cook named the Sandwich Islands (that were later named the Hawaiian Islands.)  He first landed at Waimea, Kauai.

“The height of the land within, the quantity of clouds which we saw, during the whole time we staid, hanging over it, and frequently on the other parts, seems to put it beyond all doubt, that there is a sufficient supply of water; and that there are some running streams which we did not see, especially in the deep valleys, at the entrance of which the villages commonly stand.”  (James Cook Journal)

“From the wooded part to the sea, the ground is covered with an excellent sort of grass, about two feet high, which grows sometimes in tufts, and though not very thick at the place where we were, seemed capable of being converted into plentiful crops of fine hay. But not even a shrub grows naturally on this extensive space.”  (James Cook Journal)

Throughout their stay the ships were plentifully supplied with fresh provisions which were paid for mainly with iron, much of it in the form of long iron daggers made by the ships’ blacksmiths on the pattern of the wooden pāhoa used by the Hawaiians.  The natives were permitted to watch the ships’ blacksmiths at work and from their observations gained information of practical value about the working of iron. (Kuykendall)

After a month’s stay, Cook got under sail again to resume his exploration of the Northern Pacific. Shortly after leaving Hawaiʻi Island, the foremast of the Resolution broke and the ships returned to Kealakekua Bay for repairs.  On February 14, 1779, at Kealakekua Bay, Cook and some of his men were killed.

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

Kamakahelei was the “queen of Kauai and Niʻihau, and her husband (Kāʻeokūlani (Kāʻeo)) was a younger brother to Kahekili, while she was related to the royal family of Hawaiʻi. Thus, it will be seen, the reigning families of the several islands of the group were all related to each other, as well by marriage as by blood. So had it been for many generations. But their wars with each other were none the less vindictive because of their kinship, or attended with less of barbarity in their hours of triumph.”  (Kalākaua)

Kaumuali‘i was the only son of Kamakahelei and Kāʻeo; he was born in 1778 at Holoholokū, a royal birthing heiau specifically designated for the birth of high ranking children.  Kaumuali‘i became ruling chief of Kauai upon the death of his parents.

In 1784, Kamehameha I began a war of conquest, and, by 1795, with his superior use of modern weapons and western advisors, he subdued all other chiefdoms, with the exception of Kauai.  King Kamehameha I launched his first invasion attempt on Kauai in April of 1796, having already conquered the other Hawaiian Islands, and having fought his last major battle at Nuʻuanu on O‘ahu in 1795.

Kauai’s opposing factions (Kaumuali‘i versus Keawe) were extremely vulnerable as they had been weakened by fighting each other (Keawe died and Kaumuali‘i was, ultimately, ruler of Kauai and Ni‘ihau.)  Kamehameha’s two attempts at invading Kauai were foiled (by storm and sickness.)

The island was never conquered; in the face of the threat of a further invasion, in 1810, at Pākākā on Oʻahu, negotiations between King Kaumuali‘i and Kamehameha I took place and Kaumualiʻi yielded to Kamehameha. The agreement marked the end of war and thoughts of war across the islands.

After King Kamehameha I died in 1819, Kaumuali‘i pledged his allegiance to Liholiho, Kamehameha’s son and successor.    Kaumuali‘i settled in Honolulu and became a husband of Kaʻahumanu, widow of Kamehameha I.

Hiram Bingham was on a preaching tour of the island of Kauai in 1824, shortly before King Kaumuali‘i died.  Kaumuali‘i had been living on Oahu for three years.  Bingham spoke to him just before coming to Kauai.

Bingham writes:
“We found Kaumuali‘i seated at his desk, writing a letter of business.  We were forcible and pleasantly struck with the dignity and gravity, courteousness, freedom and affection with which he rose and gave us his hand, his hearty aloha, and friendly parting smile, so much like a cultivated Christian brother.”

When the king died, Bingham said a gloom fell over Kauai.

Kaumuali‘i was buried at Waine‘e Church (Wai‘ola Church,) on Maui (he wanted to be buried near Keōpūolani, another of Kamehameha’s wives – mother of Liholiho (Kamehameha II) and Kauikeaouli (Kamehameha III.))  (King Kaumuali‘i’s granddaughter Kapiʻolani (1834–1899) married King Kalākaua.)

The image shows a map of the island of Kauai, noting moku (districts) and ahupuaʻa. I added a couple of other images in a folder of like name in the Photos section on my Facebook and Google+ pages.

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Keōpūolani

Keōpūolani (the gathering of the clouds of heaven) was the highest ranking chief of the ruling family in the kingdom during her lifetime.

Her name given at birth was Kalanikauikaalaneo (the heavens hanging cloudless;) she was often called by other names, as Kai (the sea,) and Makuahanaukama (the mother of many children.)

She was aliʻi kapu of nī‘aupi‘o (high-born – offspring of the marriage of a high-born brother and sister or half-brother and half-sister) rank, which she inherited from her mother, Keku‘iapoiwa Liliha and her father Kiwalaʻo.

Her ancestors on her mother’s side were ruling chiefs of Maui; her ancestors on her father’s side were the ruling chiefs of the island of Hawai‘i.  Keōpūolani’s genealogy traced back to Ulu, who descended from Hulihonua and Keakahulilani, the first man and woman created by the gods.

Keōpūolani was reared under strict kapu because she was sacred; her kapu were equal to those of the gods.  She possessed kapu moe, which meant that those who were in her presence had to prostrate themselves, face down, for it was forbidden to look at her.

At certain seasons, no person was allowed to see her.  In her childhood and early adulthood, she never walked out during daylight hours.  The sun was not permitted to shine upon her, so she chose to be among people at night.

Keōpūolani was with Kalola (her grandmother, Kiwala‘o’s mother) on the Island of Hawai‘i, when Kamehameha started his conquest to conquer the islands; victory at the battle of Moku‘ohai, there (with the death of Kiwalaʻo (Keōpūolani’s father,) was the start of Kamehameha’s rise to power.

Kalola, her daughters and her granddaughter (Keōpūolani) fled to Maui, to take refuge with Kalola’s brother, Kahekili, and his son, Kalanikūpule.

Then, Kamehameha stormed Maui with thousands of men, and after several battles Maui troops retreated to ʻIao Valley; Kamehameha was victorious there, too.  Kalola escaped through the Olowalu Pass and down to Olowalu, where she retreated to Moloka’i.  On the island of Molokaʻi Kalola became ill.

Kamehameha followed Kalola to Moloka‘i and made a “request that she (Kalola) should confide her daughters and granddaughter to his care and protection. To which Kalola is said to have replied, ‘When I am dead, my daughters and granddaughter shall be yours.’” (Fornander)

Kamehameha camped on Moloka‘i until Kalola died.  This “capture” of the women by Kamehameha, a conquering chief taking the widow and female relatives of his defeated rival, was politically important.

Keōpūolani usually resided with Kamehameha at Kailua-Kona.  This, however, was not their constant dwelling place, although it was a favorite one.

Aliʻi typically had multiple homes and divided their time between the different places of importance.  Keōpūolani spent part of her time at Hawai‘i, part at Maui, part at Oʻahu and part at Kaua‘i.

In 1797, she gave birth to a son, Liholiho.  Kamehameha wanted Keōpūolani to go to Oʻahu, to Kūkaniloko, a famous birthing site and heiau (temple,) however, she was too ill to travel, and gave birth to their first-born child in Hilo.

Kauikeaouli, her second son, was born in Keauhou, North Kona.  She named him after her father, Kalanikauikeaouli Kiwalaʻo.

The following year, her daughter, Nahi‘ena‘ena, was born.

Kamehameha allowed Keōpūolani to have other husbands after she gave birth to his children, a practice common among ali‘i women (except Ka‘ahumanu.)  Kalanimoku and Hoapili were her other husbands.

Kamehameha I died in 1819, his son, Liholiho became King.  Shortly after that, Ka‘ahumanu and Keōpūolani (wives of Kamehameha I) joined in convincing Liholiho to break the kapu system which had been the rigid code of Hawaiians for centuries.

Liholiho accomplished this simply by eating a meal with women.  When the Hawaiians saw that Liholiho was not struck down by angry gods, the entire kapu system was discarded.  Likewise, the kapu moe ended at this time, as well.

Missionaries then arrived in Hawai‘i in 1820.  The Christian religion really caught on when High Chiefess Keōpūolani became interested and impressed with the Missionaries and the message they brought.

Keōpūolani was spoken of “with admiration on account of her amiable temper and mild behavior,” said William Richards, a missionary in the islands.

Keōpūolani is said to have been the first convert of the missionaries in the islands, receiving baptism from Rev. William Ellis in Lāhainā on September 16, 1823.  She was ill and died shortly after her baptism.

She was granted her request to be buried in a royal tomb, and lays in the Waiola Cemetery in Lāhainā, Maui.

(Much of this information is from Mookini, “Keōpūolani, Sacred Wife, Queen Mother, 1778-1823.)  In addition to this image, I have included some other images related to Keōpuōlani in a folder of like name in the Photos section on my Facebook page.

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