Oliver Holmes

Oliver Holmes left New Bedford to trade in the Pacific and arrived in the Islands on the Margaret in 1793 and became one of the first dozen foreigners (and one of the first Americans) to live in Hawaiʻi (he lived on the island of Oʻahu.)  Holmes made his living managing his land holdings on Oʻahu and Molokai, providing provisions to visiting ships.

Holmes, among other foreigners, asked the Protestant missionaries to help educate their children; “… we were encouraged in our efforts to commence a school by several residents, some wishing their wives, and others their children to be instructed.”  Holmes and his wife Mahi had six surviving children: Hannah, George, Polly (Sarah Pauline,) Charlotte, Mary and Jane (another, Benjamin, died in infancy.)

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Royal Footsteps

Seven miles of roadway and over seven centuries of native Hawaiian traditions - it was here, along Ali‘i Drive, where chiefs of the highest rank walked.  King Kamehameha I was the first to unify the entire Hawai‘i archipelago under a single rule – he established his Royal Center here; and, here he excelled at surfing at Hōlualoa Bay.

Here was the coming of the first Christian missionaries who arrived in Kailua Bay in 1820 and began the transformation of Hawai‘i through rapid religious conversion. Historic sites cover much of the Kailua to Keauhou section of the Kona Coast.

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Papaʻi Bay

In 1783, following an unsuccessful battle against Keawemauhili and Keōua; Kamehameha sailed to Puna for a surprise attack.   He went to Papaʻi Bay (Lit. Crab fishermen’s shed - now called Kings Landing.)  Nearby is a māwae (crack, fissure, crevice,) the boundary between Waiākea, Hilo and Keaʻau, Puna.  Kamehameha, commanding the others not to follow, attacked two stalwart natives who had been aiding the weak to escape.

A fisherman turned and threw his fishnet over the pursuing chief, causing him to fall down upon the sharp lava – they struck him with their paddles, but after a few blows the paddles were destroyed.  The men ran away.   Years passed, they were captured by Kamehameha – recalling the prior engagement, he said, I make the law, the new law, for the safety of all men under my government - Māmalahoe Kānāwai.

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The Eight of Oʻahu

At the time of Captain Cook’s arrival (1778-1779), the Hawaiian Islands were divided into four chiefdoms: (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,) Molokaʻi, Lānaʻi and Kahoʻolawe, ruled by Kahekili; (3) Oʻahu, under the rule of Kahahana; and (4) Kauaʻi and Niʻihau, Kamakahelei was ruler.

Kalaniʻōpuʻu was born about 1729; he died in April 1782.  His brother was Keōua and his son was Kiwalaʻō; he was the grandfather of Keōpūolani.  When Keōua, the father of Kamehameha, died, he commended his son to the care of Kalaniʻōpuʻu, who received him, and treated him as his own child. (Dibble)

“(W)hen Captain Cook first landed on Hawaiʻi he found the (chief) of that island absent on another warlike expedition to Maui, intent upon avenging his defeat of two years before, when his famous brigade of eight hundred nobles was hewn in pieces.”  (Kalākaua)

Kahekili was born at Hāliʻimaile, Maui, the son of the high chief Kekaulike.  In 1765, Kahekili inherited all of Maui Nui and O‘ahu and was appointed successor to his brother Kamehamehanui’s chiefdom (not to be confused with Hawai‘i Island’s Kamehameha I.)

Kahahana was high-born and royally-connected. His father was Elani, one of the highest nobles in the ʻEwa district on Oʻahu, a descendant of the ancient lords of Līhuʻe. His mother was a sister of Peleioholani, Chief of Oʻahu, and a cousin of Kahekili, Chief of Maui.  (Fornander)

Kahahana had from boyhood been brought up at the court of Kahekili, who looked upon his cousin’s child almost as a son of his own.  (Fornander)

Kamakahelei was the “queen of Kauaʻi and Niʻihau, and her husband 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)

At the time of Cook’s arrival, “Kahekili was plotting for the downfall of Kahahana and the seizure of Oʻahu and Molokai, and the queen of Kauaʻi was disposed to assist him in these enterprises. “  (Kalākaua)

At about that time, in 1779, Kahahana had assisted Kahekili in his wars against Kalaiopuʻu of Hawaiʻi. The rupture between Kahekili and Kahahana did not occur till afterward, in 1780-81.  (Fornander)

In the early part of 1783, Kahahana was in the upper part of Nuʻuanu valley, when the news came of Kahekili's landing at Waikīkī, and hastily summoning his warriors, he prepared as best he could to meet so sudden an emergency.  (Fornander)

In this company there were eight famous warriors, who seemed to think themselves invulnerable: Pupuka, Makaʻioulu, Puakea, Pinau, Kalaeone, Pahua, Kauhi and Kapukoa.

They had often faced danger, and returned chanting victory.

The night shadows were falling around the camp when these eight men, one by one, crept away from the other chiefs. Word had been passed from one to the other and a secret expedition partially outlined. Therefore each man was laden with his spear, club and javelins.  (Westervelt)

With the coming of morning light they found themselves not far from the old temple, which had been used for ages for most solemn royal ceremonies, a part of which was often the sacrifice of human beings, and here, aided by their gods, they thought to inflict such injuries upon the Maui men as would make their names remembered in the Maui households.

While Kahekili and his Maui army were camped near the heiau at ʻApuakehau, they were suddenly attacked by the eight of Oʻahu.

Without authorization from Kahahana, into these hundreds the eight boldly charged.

The conflict was hand to hand, and in that respect was favorable to the eight men well-skilled in the use of spear and javelin. Side by side, striking and smiting all before them, the little band forced its way into the heart of the body of its foes.

Wave upon wave of men from Maui beat against the eight, but each time the wave was shattered and scattered and destroyed. Large numbers were killed while the eight still fought side by side apparently uninjured.

It has been said that this was a fight “to which Hawaiian legends record no parallel.” Eight men attacked an army and for some time were victorious in their onslaught.  (Westervelt)

Surrounded, they were able to escape at Kawehewehe, killing dozens of their adversaries.

Only one of the eight lived to perpetuate his name among the families of Oʻahu.  Pupuka became the ancestor of noted chiefs of high rank. The others were probably all killed in the destructive battles which soon followed.  (Westervelt)

Kahahana's army was later routed, and he and his wife fled to the mountains.  For nearly two years or more they wandered over the mountains, secretly aided, fed and clothed by his supporters.  He was finally betrayed and killed by his wife's brother.  (Kanahele)

Kahekili conquered Oʻahu and finally received the body of Kahahana, which was taken to the temple at Waikīkī and offered in sacrifice. After this annihilation of the Oʻahu army, no hint is given of the other members of the band of the famous eight.  (Westervelt)

Kahekili and his eldest son and heir-apparent, Kalanikūpule, conquered Kahahana, adding Oʻahu under his control.   (Kahekili’s son, Kalanikūpule, inherited his chiefdom; Oʻahu was later lost to Kamehameha in the Battle of Nuʻuanu (1795.))  The image shows the Oʻahu Eight, drawn by Brook Kapukuniahi Parker.

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Kōnane

Lawe ʻili keokeo, paʻani, ka ʻeleʻele
Removing the whites is playing with the blacks

It starts with a papamū, a generally rectangular flat stone whose surface is marked with shallow pits in regular order and of considerable number.  Later more mobile boards were used.

The center of the board was called piko (navel) and frequently marked with an inset human molar; sometimes every position had an inset tooth (or a chicken or human bone.) The row along the borders of the board was termed kakaʻi.  (Ernst)

“They have a game somewhat resembling draughts (checkers,) but more complicated.  It is played upon a board about twenty-two inches by fourteen, painted black, with white spots, on which the men are placed; these consist of black and white pebbles, eighteen upon each side, and the game is won by the capture of the adversaries pieces.”

“Tamaahmaah (Kamehameha) excels at this game. I have seen him sit for hours playing with his chiefs, giving an occasional smile, but without uttering a word. I could not play, but William Moxely, who understood it well, told me that he had seen none who could beat the king.”  (Campbell)

Captain James Cook also noted Konane in his journal.  “It is very remarkable, that the people of these islands are great gamblers. They have a game very much like our draughts; but, if one may judge from the number of squares, it is much more intricate.”

“The board is about two feet long, and is divided into two hundred and thirty-eight squares, of which there are fourteen in a row, and they make use of black and white pebbles, which they move from square to square.”  (Cook)

Kōnane boards do not follow any established pattern in size and range from 6x6 boards to well over 14x14 boards.  (Some suggest even larger boards are used.)

To begin the game, the first player (black) must remove one of their pieces, either the center piece, one laterally next to it or one at a corner. The second player (white) now removes a piece of their own, adjacent to the space created by black’s first move.

Then, the players take turns making moves.  A player moves a stone of his color by jumping it over a horizontally or vertically (not diagonally) adjacent stone of the opposite color, into an empty space. Stones so jumped are captured, and removed from play.  Thereafter players take turns making moves on the board.

A stone may make multiple successive jumps in a single move, as long as they are in a straight line; no turns are allowed within a single move. The winner of the game is the last player able to make a move.

Kōnane figures in the saga of Lonoikamakahiki, a great chief credited with creating the first kahili and instituting the Makahiki games.

In a fit of jealous rage over rumors that she had been unfaithful, he killed his wife during a game of kōnane by beating her over the head with the heavy board. Later learning of her steadfastness, he was crazed with grief, but eventually nursed back to health by a faithful retainer.  (Yuen)

King Kalākaua and his Queen Kapiʻolani were experts at kōnane, and it is well known that the goddess Pele did not refuse to play the game with the demigod Kamapuaʻa.  (Brigham)

An alternative name for kōnane was mū, and for the board, papamū. Brigham notes that mū was the name of the official who captured men for sacrifice or for judicial punishment and suggests this name was adopted for the game.  (Ernst)

The image shows a papamū stone and Kōnane board at the Puʻuhonua O Hōnaunau National Historical Park (NPS.)  In addition, I have added some other images in a folder of like name in the Photos section on my Facebook and Google+ pages.

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Hewahewa

“Kailua Harbor, April 5, 1820. In the dawn of the day, as we passed near shore, several chiefs were spending their idle hours in gambling, we were favored with an interview with Hewahewa, the late High Priest. He received us kindly and on his introduction to Brother Bingham he expressed much satisfaction in meeting with a brother priest from America, still pleasantly claiming that distinction for himself.”  (Loomis)

“He assures us that he will be our friend. Who could have expected that such would have been our first interview with the man whose influence we had been accustomed to dread more than any other in the islands; whom we had regarded and could now hardly help regarding as a deceiver of his fellow men. But he seemed much pleased in speaking of the destruction of the heiau and idols.”

“About five months ago the young king consulted him with respect to the expediency of breaking taboo and asked him to tell him frankly and plainly whether it would be good or bad, assuring him at the same time that he would be guided by his view. Hewahewa speedily replied, maikai it would be good, adding that he knew there is but one "Akoohah" (Akua) who is in heaven, and that their wooden gods could not save them nor do them any good.”    (Loomis)

“Hewahewa, the high priest, had ceased to believe in the power of the ancient deities, and his highest chiefs, especially the state queen Kaahumanu, resolved to abolish the oppressive "kapu" system.  The king, ʻIolani Liholiho, had been carefully trained in the traditions of his ancestors and it was not an easy matter to foresake the beliefs of his fathers.  He was slow to yield to the sentiments of the chiefs.”  (Honolulu Star-bulletin, February 1, 1915)

“The ancient system consisted in the many tabus, restrictions or prohibitions, by which the high chiefs contrived, to throw about their persons a kind of sacredness, and to instil into the minds of the people a superstitious awe and peculiar dread.”

“If the shadow of a common man fell on a chief, it was death; if he put on a kapa or a malo of a chief, it was death; if he went into the chief's yard, it was death; if he wore the chief's consecrated mat, it was death; if he went upon the house of the chief, it was death.”

“If a man stood on those occasions when he should prostrate himself, (such as) when the king's bathing water... (was) carried along, it was death. If a man walked in the shade of the house of a chief with his head besmeared with clay, or with a wreath around it, or with his head wet... it was death.”

“There were many other offenses of the people which were made capital by the chiefs, who magnified and exalted themselves over their subjects.”  (Dibble)

Shortly after the death of Kamehameha I in 1819, King Kamehameha II (Liholiho) declared an end to the kapu system.  In a dramatic and highly symbolic event, Kamehameha II ate and drank with women, thereby breaking the important eating kapu.

“When the ruling aliʻi of the realm renounced the old religion in 1819, with the collaboration of no less a person than Hewahewa, the high priest of the whole kingdom, the foundation upon which the validity of the kahuna had for so long rested crumbled and fell away.”  (Kanahele)

“By the time Liholiho made his fateful decision, many others, including the high priest Hewahewa, whose position in the religious hierarchy could be compared to that of a pope, evidently had concluded that the old gods were not competent to meet the challenges that were being hurled at them by the cannons, gadgets and ideas of the modern world.”  (Kanahele)

“(Hewahewa) publicly renounced idolatry and with his own hand set fire to the heiau. The king no more observed their superstitious taboos. Thus the heads of the civil and religious departments of the nation agreed in demolishing that forbidding and tottering taboo system”.  (Loomis)

“I knew the wooden images of deities, carved by our own hands, could not supply our wants, but worshiped them because it was a custom of our fathers. My thoughts has always been, there is only one great God, dwelling in the heavens.” Hewahewa also prophesied that a new God was coming and he went to Kawaihae to wait for the new God, at the very spot were the missionaries first landed.

This changed the course of the civilization and ended the kapu system, and effectively weakened the belief in the power of the gods and the inevitability of divine punishment for those who opposed them.

The end of the kapu system by Liholiho (Kamehameha II) happened before the arrival of the missionaries; it made way for the transformation to Christianity and westernization.

“The tradition of the ships with white wings may have been the progenitor of the Hawaiians' symbol for Lono during the Makahiki. … With so many ships with white sails coming to Hawaii at that time, how would he know which ship would bring the knowledge of the true God of Peace?”

“He could not have known that, although the missionaries set sail on October 23rd, one day before the Makahiki began, they would take six months to arrive. Therefore, it was quite prophetic that, when he saw the missionaries’ ship off in the distance, he announced ‘The new God is coming.’ One must wonder how Hewahewa knew that this was the ship.”  (Kikawa)

“Hewahewa knew the prophesy given by Kalaikuahulu a generation before. This prophesy said that a communication would be made from heaven (the residence of Ke Akua Maoli, the God of the Hawaiians) by the real God. This communication would be entirely different from anything they had known. The prophecy also said that the kapus of the country would be overthrown.”

“Hewahewa also knew the prophesy of the prophet Kapihe, who announced near the end of Kamehameha's conquests, ‘The islands will be united, the kapu of the gods will be brought low, and those of the earth (the common people) will be raised up.’ Kamehameha had already unified the islands, therefore, when the kapus were overthrown, Hewahewa knew a communication from God was imminent.”  (Kikawa)

After the overthrow of the kapu system, Hewahewa retired to Kawaihae, to wait confidently for the coming of a “new and greater God.”  (Kikawa)

“Hewahewa departed for Kailua Bay (formally Kaiakeakua—Seaside of God) ahead of the missionaries to await their arrival with the King. After Hewahewa's departure, the missionaries’ ship entered Kawaihae. Hewahewa’s household told the Hawaiians accompanying the missionaries the astounding news that the kapus had been overthrown! The missionaries ship was then directed to Kailua Bay were the King was in residence.”

At Kailua, Hewahewa gave an even more astounding prophecy, he pointed to a rock on the shore and said to the new king, ‘O king, here the true God will come.’ When the missionaries arrived at Kailua, they landed their skiff on that very rock! This rock is commonly known as the ‘Plymouth Rock of Hawaiʻi.

In 1820, Hewahewa, the highest religious expert of the kingdom, participated in the first discussions between missionaries and chiefs. He welcomed the new god as a hopeful solution to the current problems of Hawaiians and understood the Christian message largely in traditional terms. He envisioned a Hawaiian Christian community led by the land's own religious experts.  (Charlot)

“Hewahewa … expressed most unexpectedly his gratification on meeting us … On our being introduced to (Liholiho,) he, with a smile, gave us the customary ‘Aloha.’”

“As ambassadors of the King of Heaven … we made to him the offer of the Gospel of eternal life, and proposed to teach him and his people the written, life-giving Word of the God of Heaven. … and asked permission to settle in his country, for the purpose of teaching the nation Christianity, literature and the arts.”  (Bingham)

Hewahewa later retired to Oʻahu and became one of the first members of the church established there. This church is located in Haleiwa and is called the Liliʻuokalani Protestant Church.  (Kikawa)  “He lived in the valley of Waimea, a faithful, consistent follower of the new light.”  (The Friend, March 1, 1914)

The image shows Hewahewa and the destruction of the heiau.  (Artwork done by Brook Kapukuniahi Parker.)

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George McClay

With “contact” (arrival of Captain James Cook in 1778,) a new style of boat was in the islands and Kamehameha started to acquire and build them.

The first Western-style vessel built in the Islands was the Beretane (1793.)  Through the aid of Captain George Vancouver's mechanics, after launching, it was used in the naval combat with Kahekili's war canoes off the Kohala coast.  (Thrum)

Encouraged by the success of this new type of vessel, others were built.  The second ship built in the Islands, a schooner called Tamana (named after Kamehameha’s favorite wife, Kaʻahumanu,) was used to carry of his cargo of trade to the missions along the coast of California.  (Couper & Thrum, 1886)

From 1796 until 1802 the kingdom flourished. Several small decked vessels were built.  (Case) According to Cleveland's account, Kamehameha possessed at that time twenty small vessels of from twenty to forty tons burden, some even copper-bottomed.  (Alexander)

The king's fleet of small vessels was hauled up on shore around Waikiki Bay, with sheds built over them. One small sloop was employed as a packet between Oahu and Hawaii. Captain Harbottle, an old resident, generally acted as pilot.  (Alexander)

One of the earliest white residents of the Islands was George McClay, a Yankee ship-carpenter who drifted into Honolulu sometime between 1793 and 1806.

Captain Amasa Delano of Duxbury, on whose ship he had formerly sailed, found him at the Islands in 1806 with a well-established boat-building business. He had built twenty small vessels, and a few as large as fifty tons burthen. (Massachusetts Historical Society)

“He was my carpenter in the ship Eliza, when I left Canton in 1793, and went to the Isle of France with me, and was also carpenter in the large ship Hector, which was purchased at that place. “   (Delano)

“He went with me to Bombay after which he had been travelling in that part of the world until he had found his way to the Sandwich Islands, where he was noticed by the king on account of his being a good natured, honest fellow, and a very good ship builder.”    (Delano)

“He had built near twenty small vessels, and a few as large as forty or fifty tons, whilst he was at these islands.  …  All this labour he performed for the king.”

“I made a confidant of George McClay whilst at these islands, in all my negotiations with the king, and with other persons, with whom I had intercource.”   (Delano)

Then, on June 21, 1803, the Lelia Byrd, an American ship under Captain William Shaler, arrived; during his stay, Shaler asked Kamehameha for one of the chief’s small schooners.

Wanting bigger and better, in 1805, Kamehameha traded the 45-ton Tamana and a cargo of sandalwood for the Lelia Byrd,) a "fast, Virginia-built brig of 175-tons." It became the flagship of Kamehameha’s Navy.

Shaler exchanged "Lelia Byrd," with Kamehameha for the Tamana and a sum of money to boot.  (Alexander)  The cargo was received into his store, and when the schooner was ready it was all faithfully and honorably delivered to the person appointed to receive it.   (Cleveland)

“(U)unfortunately, the ship (previously) struck on a shoal, and beat so heavily, before getting off, as to cause her to leak alarmingly.”  (Cleveland)

McClay put in a new keel, and nearly replanked the Lelia Byrd in Honolulu Harbor. She afterwards made two or three voyages to China with sandalwood.  (Alexander)

In 1809, the village of Honolulu, which consisted of several hundred huts, was then well shaded with cocoanut-trees. The king's house, built close to the shore and surrounded by a palisade, was distinguished by the British colors and a battery of sixteen carriage guns belonging to his ship, the "Lily Bird" (Lelia Byrd), which lay unrigged in the harbor.  (Campbell; Alexander)

A short distance away were two large stone houses which contained the European articles belonging to the king. On the shore at Waikiki, with sheds built over them, were the smaller vessels of the king’s fleet.  (Case)

Kamehameha kept his shipbuilders busy; by 1810 he had more than thirty small sloops and schooners hauled up on the shore at Waikīkī and about a dozen more in Honolulu harbor, besides the Lelia Byrd.  (Kuykendall)

The image shows shelters and vessels under construction/storage in Honolulu/Waikiki. (Massey; Cook)

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Early Sugar Use … Rum

The early Polynesian settlers to Hawaiʻi brought sugar cane with them and demonstrated that it could be grown successfully.  In 1802, sugar was first made in the islands on the island of Lānaʻi by a native of China.

He came here in one of the vessels trading for sandalwood, and brought a stone mill and boilers and, after grinding off one small crop and making it into sugar, went back the next year with his fixtures, to China.

But it wasn’t development of a sweetener that was one of the first popular uses of the canoe crop (that later ended up changing the landscape and social make-up of the Islands.)

“In short it might be well worth the attention of Government to make the experiment and settle these islands by planters from the West Indies, men of humanity, industry and experienced abilities in the exercise of their art would here in a short time be enabled to manufacture sugar and rum from luxuriant fields of cane equal if not superior to the produce of our West India plantations.”  (Menzies, 1793)

Rum is a beverage that seems to have had its origins on the 17th century Caribbean sugarcane plantations and by the 18th century its popularity had spread throughout world.  Rum is a distilled alcoholic beverage made from sugarcane byproducts by a process of fermentation and distillation.

The origin of the word ‘rum’ is generally unclear. In an 1824 essay about the word's origin, Samuel Morewood suggested the word ‘rum’ might be from the British slang term for ‘the best,’ as in “having a rum time.  … it would be called rum, to denote its excellence or superior quality.” (Samuel Morewood, 1824)

According to Kamakau, “The first taste that Kamehameha and his people had of rum was at Kailua in 1791 or perhaps a little earlier, brought in by Captain Maxwell. Kamehameha went out to the ship with (John) Young and (Isaac) Davis when it was sighted off Keāhole Point and there they all drank rum.”

“Then nothing would do but Kalanimōku must get some of this sparkling water, and he was the first chief to buy rum.”

Shortly thereafter, while in Waikīkī, after having tasted the “dancing water,” Kamehameha I gained the apparent honor of having spread the making of rum from Oʻahu to Hawaiʻi island. (Kanahele)

After he saw a foreigner make rum in Honolulu, he set up his own still. Spurred by his own appetite for rum, he soon made rum drinking common among chiefs and chiefesses as well as commoners. (Kanahele)  Many of the subsequent royalty and chiefs also drank alcoholic beverages (several overindulged.)

Within a decade or so, Island residents were producing liquor on a commercial basis. "It was while Kamehameha was on Oʻahu that rum was first distilled in the Hawaiian group," wrote Kamakau.

“In 1809 rum was being distilled by the well-known foreigner, Oliver Holmes, at Kewalo, and later he and David Laho-loa distilled rum at Makaho.”  Several small distilleries were in operation by the 1820s.

By November 1822, Honolulu had seventeen grog shops operated by foreigners.  Drinking places were one of the earliest types of retail business established in the Islands.

“For some years after the arrival of missionaries at the islands it was not uncommon in going to the enclosure of the king, or some other place of resort, to find after a previous night’s revelry, exhausted cases of ardent spirits standing exposed and the emptied bottles strewn about in confusion.” (Dibble)

In 1825 an English agriculturist named John Wilkinson, who in his younger years had been a planter in the West Indies, arrived at Honolulu on the frigate Blonde. He had made some arrangement with Governor Boki, while the latter was in England, to go out and engage in cultivating sugar cane and coffee and in making sugar and, probably, rum.  (Kuykendall)

A plantation was established in the upper part of Mānoa valley. Six months after beginning operations Wilkinson had about seven acres of cane growing, Untimely rains raised the stream and destroyed a dam under construction at the mill site. (Kuykendall)  His partners constructed a still and began to make rum from molasses.  (Daws)

Boki’s trade in entertaining the visiting ships and distilling liquor ran him afoul of the missionaries and Kaʻahumanu.   Kaʻahumanu had him fined in 1827 for misconduct, intemperance, fornication and adultery, apparently in connection with his brothels and grog-shops.  (Nogelmeier)

Kaʻahumanu ordered the sugar cane on his Mānoa plantation to be torn up when she found it was to be used for rum.  When Boki could no longer provide the cane for distilling and Kaʻahumanu had the sugar crop destroyed, Boki turned to distilling ti-root.    (Nogelmeier)

But the missionaries apparently also shared in the libations.  As late as 1827, the Honolulu missionaries ran in effect a liquor store for its members. From May 15, 1826 to May 2, 1827, Hiram Bingham bought on his personal account 7 ½ gal of wine, 6 ¾ gal, 1 pt and a bottle of rum, 4 gal of brandy, 1 doz bottles of porter and 4 bottles of port.  (Mission Account Book, Greer)

The Binghams were not the only missionaries to imbibe. Elisha Loomis bought 8 gal, 1 pt of wine, 1 gal of rum, and 1 ½ gal of brandy.  Abraham Blatchley bought 4 gal of brandy, 2 gal of rum, and 2 gal of gin. Joseph Goodrich bought 2 ½ gal of wine and 1 qt of rum. Samuel Ruggles bought 1 ¼ gal of brandy and 2 ¼ gal of wine. Levi Chamberlain bought 3 qts of wine and 2 qts of brandy. The Medical Department drew 4 gal of rum. (Mission Account Book, Greer)

In March 1838, the first liquor license law was enacted, which prohibited all selling of liquors without a license under a fine of fifty dollars for the first offense, to be increased by the addition of fifty dollars for every repetition of the offense.  (The Friend, December 1887)

All houses for the sale of liquor were to be closed at ten o’clock at night, and from Saturday night until Monday morning.  Drunkenness was prohibited in the licensed houses under a heavy fine to the drinker, and the loss of his license to the seller.  (The Friend, December 1887)

In 1843, the seamen’s chaplain, Samuel C. Damon, started ‘The Temperance Advocate and Seamen's Friend;’ he soon changed its name to simply “The Friend.”   Through it, he offered ‘Six Hints to seamen visiting Honolulu’ (the Friend, October 8, 1852,) his first 'Hint,' "Keep away from the grog shops."

However, that was pretty wishful thinking, given the number and distribution of establishments in the early-years of the fledgling city and port on Honolulu.

In 1874, a legislative act was passed that allowed distillation of rum on sugar plantations.  According to a report in ‘The Friend,’ “the only planter in the Legislature voted three times against the passage of the Act.”  The first export of Hawaiian rum was made on May 15, 1875 – the product of Heʻeia Plantation.  (Today, others are making a comeback.)

The sweetener production focus of sugar caught hold. The first commercially-viable sugar plantation, Ladd and Co., was started at Kōloa on Kaua‘i.  On July 29, 1835 (187 years ago, today,) Ladd & Company obtained a 50-year lease on nearly 1,000-acres of land and established a plantation and mill site in Kōloa.

Hawai‘i’s economy turned toward sugar in the decades between 1860 and 1880; these twenty years were pivotal in building the plantation system.  A century after Captain Cook's arrival in Hawaiʻi, sugar plantations started to dominate the landscape.

At the industry's peak in the 1930s, Hawaii's sugar plantations employed more than 50,000 workers and produced more than 1-million tons of sugar a year; over 254,500-acres were planted in sugar.  That plummeted to 492,000 tons in 1995.

With statehood in 1959 and the almost simultaneous introduction of passenger jet airplanes, the tourist industry began to grow rapidly.  A majority of the plantations closed in the 1990s.  As sugar declined, tourism took its place - and far surpassed it.  Like many other societies, Hawaii underwent a profound transformation from an agrarian to a service economy.

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Naukane

During Captain Cookʻs visit to Hawaiʻi on his third voyage of exploration in 1779, then-Lieutenant King (later Captain) noted, “During the following night, the cutter belonging to the Discovery was stolen …”

“This irritated captain Cook, and he gave orders to stop all the canoes that should attempt to leave the bay, intending to seize and destroy them, if he could not recover the cutter by fair means.”  (Captain King's Journal)

“The natives now collected in vast numbers along the shore, and began to throng round captain Cook”.  Shortly after, “Captain Cook, the last time he was seen distinctly, was standing at the water's edge”.

“… he was desirous of preventing any farther bloodshed … whilst he faced the natives, none of them had offered him any violence, but having turned about to give his orders to those in the boats, he was stabbed in the back”.  Cook was killed.    (Captain King's Journal)

One of the Hawaiians at the scene was Naukane, son of Kamanawa (Kamehameha’s uncle and one of his closest allies – Kamanawa (left) and Kameʻeiamoku, his twin brother (right) were later memorialized on the Hawaiʻi coat of arms.)  (Kittelson)

When Kamehameha moved his Royal Center to Honolulu, his chiefs came with him. Naukane, then in his early twenties, accompanied his father and probably became involved in royal court life.  However, fascinated by the growing number of ships calling in the islands, Naukane looked to the sea. (Kittelson)

His chance came in February 1811, when John Jacob Astor’s ‘Tonquin,’ under the command of Captain Jonathan Thorne, called.  The captain wanted to hire twenty-four of the Islanders, twelve as seamen and the remaining half to establish a post for the Pacific Fur Company on the Columbia River.

This was the first large group of Hawaiians to come to America.  The king appointed Naukane to go with them as a royal observer.  (Duncan)

Because Naukane resembled one of the Americans, he became known as John Coxe and retained the name throughout his long and colorful life in the Pacific Northwest (he also went by John Cox and Edward Coxe, or, simply Coxe.)  (Duncan)

The Tonquin reached the mouth of the Columbia in March; after a few days looking, they selected a site and by the end of May they had completed Fort Astoria.  It was the first American-owned settlement on the Pacific coast of what was to become the United States.

Astor planned the post to grow into a permanent settlement, with plans to develop a large trade ring that included New York, the Pacific Coast, Russian Alaska, Hawaiʻi and China. The furs collected in the northwest and Alaska, would be shipped to China and exchanged for porcelain, silk and other cloth, and spices that would be brought back, via Hawaii to New York.

Other operators had other posts.  In the summer of 1810, Jacques-Raphaël Finlay (Jaco Finley) of the North West Company built Spokane House at the junction of the Spokane and Little Spokane rivers.

Shortly after arriving in the northwest, Coxe started working for Canadian David Thompson of the North West Company.   Coxe later spent the winter of 1811-1812 at Spokane House with Finlay.  On those expeditions, Coxe became the first Hawaiian to visit the inland Northwest.

Coxe accompanied Thompson “across the Rocky Mountains from western Montana and in the long trail to Fort William on Lake Superior. … John Coxe also took the trail east from Fort William but his road led to Quebec, where he created a sensation with his stories of Hawaiʻi and his demonstrations of Polynesian dance steps.”  (Taylor)

By 1813, Fort Astoria and all other assets in the area were sold to the North West Company – they renamed it Fort George.    Coxe continued to work there until August, 1814, when all of the Hawaiians at Fort George were sent back to the Islands.

Comfortable with the service from the Hawaiians, in 1817, North West sent a ship “to bring as many of the Sandwich Islanders to the Columbia river as we could conveniently accommodate.”  (Corney)

(In 1821, the Hudson’s Bay Company combined with the North West Company, and the post name was changed back to Fort Spokane.)

After he returned to Honolulu in 1815, Coxe probably reverted to his native name, Naukane.  He was well received by Kamehameha.

Not only was Naukane the son of one of Kamehameha’s closest advisors, and a member of Liholiho’s entourage, but he had traveled widely. Kamehameha I died in 1819 and Naukane rose in stature when Liholiho ascended the throne.  (Kittelson)

Naukane’s expeditions did not end on the American continent.  Because of his familiarity with western ways (with travels to America, Europe & South America) and his personal ties, when Liholiho departed on November 27, 1823 to England aboard the L'Aigle to discuss the future of his Islands with George IV, Naukane accompanied the King.

The King Kamehameha II and Queen Kamāmalu died of measles in July 1824; apparently Naukane’s travels had built up his immunity, for he was hardly bothered by measles.

King George IV held an audience for the remaining Hawaiians at Windsor Castle on September 11; Coxe was present.  The bodies of Liholiho and his queen were returned to Hawaii aboard the frigate Blonde captained by Lord Byron.

With the King dead, Naukane no longer was bound, and he immediately offered his services to the Hudson’s Bay Company and returned to the Northwest. He was only one of approximately thirty-five Islanders working for the company by 1825.  (Duncan)

The firm’s base of operations had been transferred from Fort Spokane to a new site farther inland, Fort Vancouver. Coxe worked for a few more years; then the company retired him and gave him a plot of land two miles below the fort.  (Kittelson)

Naukane died February 2, 1850.  The vast plain between Fort Vancouver and the Columbia became the Hawaiian’s memorial - Coxe’s Plain … “A couple of miles below the fort (Vancouver) there were luxuriant meadows of great extent.”

“A portion of these bore at that time the name of Coxe’s Plain, a name I think which it still continues to bear. Old Coxe, a native of the Sandwich Islands and a very original character, was the swine-herd and had his residence there among the oaks which dotted the verge of the plain.”  (Anderson; Barry)

The image shows Naukane.  In addition, I have added other images in a folder of like name in the Photos section on my Facebook and Google+ pages.

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Manono

Manono was born on Maui in the 1780s; her father was Kekuamanoha, and her mother was Kalola-a-Kumukoʻa, a wife of Kamehameha. Through her father, she was a granddaughter of Kekaulike, the Mōʻi (King) of Maui.

From her mother's side, she was the great-granddaughter of King Keawe of Hawaiʻi.  Her half-siblings from her father's first marriage were Kalanimōkū, Boki and Wahinepio. She was cousin of Kaʻahumanu, Kalākua Kaheiheimālie, Keʻeaumoku II and Kuakini (Governor of Hawaiʻi.)

At the time of Cook’s arrival (1778-1779) (while the Colonists were battling the British on the continent,) 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,) Molokaʻi, Lānaʻi and Kahoʻolawe, ruled by Kahekili; (3) Oʻahu, under the rule of Kahahana; and at (4) Kauaʻi and Niʻihau, Kamakahelei was ruler.

Separate Kingdoms ruled separate parts of the Islands.  However, conquest was in the air and battles and negotiations for power and control were going on.

When Keōua, the father of Kamehameha, died, he commended his son to the care of Kalaniʻōpuʻu, who received him, and treated him as his own child.  (Dibble)  Following Kalaniʻōpuʻu’s death in 1782, the kingship was inherited by his son Kīwalaʻō; Kamehameha (Kīwalaʻō's cousin) was given guardianship of the Hawaiian god of war, Kūkaʻilimoku.

Dissatisfied with subsequent redistricting of the lands by district chiefs, civil war ensued between Kīwalaʻō's forces and the various chiefs under the leadership of his cousin Kamehameha.

In the first major skirmish, 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.  With the death of his cousin Kiwalaʻo, the victory made Kamehameha chief of the districts of Kona, Kohala and Hāmākua, while Keōua, the brother of Kiwalaʻo, held Kaʻū and Puna, and Keawemauhili declared himself independent of both in Hilo.  (Kalākaua)

Kamehameha, through the assistance of the Kona "Uncles" (Keʻeaumoku, Keaweaheulu, Kameʻeiamoku & Kamanawa (the latter two ended up on the Islands’ coat of arms;)) succeeded, after a struggle of more than ten years, in securing the supreme authority over that island (and later, the entire Hawaiian Islands chain.)

Prior to his death on May 8, 1819, Kamehameha decreed that that his son, Liholiho, would succeed him in power; he also decreed that his nephew, Kekuaokalani, have control of the war god Kūkaʻilimoku (a similar scenario to Kalaniʻōpuʻu and Kiwalaʻo/Kamehameha.)

At a young age Manono fell in love with and married Kekuaokalani, the young kahu (priest) of Kūkaʻilimoku from the island of Hawai'i. The couple lived in the mountains on the island of Maui tending to their taro patches and raised their four children.  (Cupchoy)

Following the death of Kamehameha I in 1819, King Kamehameha II (Liholiho) declared an end to the kapu system.   “An extraordinary event marked the period of Liholiho’s rule, in the breaking down of the ancient tabus, the doing away with the power of the kahunas to declare tabus and to offer sacrifices, and the abolition of the tabu which forbade eating with women (ʻAi Noa, or free eating.)”  (Kamakau)

The people were divided about keeping the traditional social structure or abandoning it. Kekuaokalani, Liholiho’s cousin, opposed the abolition of the kapu system and assumed the responsibility of leading those who opposed its abolition. These included priests, members of his court and the traditional territorial chiefs of the middle rank.

Kekuaokalani demanded that Liholiho withdraw his edict on abolition of the kapu system.  (If the kapu fell, the war god would lose its potency.)  (Daws)  Kamehameha II refused.

After attempts to settle peacefully, “Friendly means have failed; it is for you to act now,” and Keōpūolani then ordered Kalanimōkū to prepare for war on Kekuaokalani. Arms and ammunition were given out that evening to everyone who was trained in warfare, and feather capes and helmets distributed.  (Kamakau)

The two powerful cousins engaged at the final Hawaiian battle of Kuamoʻo – a battle for tradition versus the modern.

In December 1819, just seven months after the death of Kamehameha I, opposing heirs met in battle on the lava fields south of Keauhou Bay.  Liholiho had more men, more weapons and more wealth to ensure his victory. He sent his prime minister, Kalanimōku, to defeat his cousin.

Kekuaokalani marched up the Kona Coast from Kaʻawaloa and met his enemies at Lekeleke, just south of Keauhou.  The first encounter went in favor of Kekuaokalani. At Lekeleke, the king’s army suffered a temporary defeat.

Regrouping his warriors, Kalanimōkū fought back and trapped the rebels farther south along the shore in the ahupuaʻa of Kuamoʻo.    (Kona Historical Society)

“No characters in Hawaiian history stand forth with a sadder prominence, or add a richer tint to the vanishing chivalry of the race, than Kekuaokalani and his courageous and devoted wife, Manono, the last defenders in arms of the Hawaiian gods.”  (Kalākaua)

“Kekuaokalani is referred to by tradition as one of the most imposing chiefs of his day. He was more than six and a half feet in height, perfect in form, handsome in feature and noble in bearing. Brave, sagacious and magnetic, he possessed the requirements of a successful military leader”.  (Kalākaua)

Kekuaokalani, having earlier received a wound, fainted and fell and, unable to stand, “sat on a fragment of lava, and twice loaded and fired a musket on the advancing party. He now received a ball in his left breast, and, immediately covering his face with his feathered cloak”.  (Ellis)

“In the midst of these scenes of blood the eye rests with relief upon numerous episodes of love, friendship and self-sacrifice touching with a softening color the ruddy canvas of the past.”   (Kalākaua)

“Manono, during the day, fought by his side, with steady and dauntless courage.”  (Ellis)

“He finally fell with a musket-ball through his heart. With a wild scream of despair Manono sprang to his assistance”.   (Kalākaua)

“But the words had scarcely escaped from her lips, when she received a ball in the left temple - fell upon the lifeless body of her husband, and expired.”  (Ellis)

“Thus died the last great defenders of the Hawaiian gods.  They died as nobly as they had lived, and were buried together where they fell on the field of Kuamoʻo.”  (Kalākaua)

“It is painful to contemplate the death of Kekuaokalani, of Manono a wife who seems to have been unusually affectionate, and of the many friends and adherents who fought with acknowledged steadfastness and courage and fell on the field of battle.”  (Dibble)

“Manono is said to have been an interesting woman, and she certainly gave evidence of attachment and affection. … Not even the horrors of savage fight could prevent her from following the fortune and sharing the dangers of her husband.”  (Dibble)

It is said that Kalanimōkū left the body of Kekuaokalani on the lava rocks after this battle instead of having it buried according to his rank of a chief because Kekuaokalani’s ancestor, Alapaʻi-Nui-a–Kaʻu-au-a had drowned Kalanimōkū’s ancestor, Kauhi-ai-moku-a-kama, at Puhele, Kaupo district, Maui.  (Kamakau)

After Kalanimōkū’s departure, Kekuaokalani’s loved ones retrieved his body; later the iwi of Kekuaokalani were brought from Koaiku Cave in Kaʻawaloa to Pohukaina on the grounds of ʻIolani Palace in Honolulu.  (Parker, Alu Like)

Kekuaokalani’s feathered cloak was taken as a battle prize of Kamehameha II.  The cloak became one of the three feathered cloaks that legitimized Liholiho’s claim to power.  After the death of Kamehameha II, the cloak did not have the same symbolic power to his brother, Kamehameha III, and it was given to Captain John H Aulick of the American Navy in 1841. His descendants gave it to the Smithsonian Institution in 1869.  (Smithsonian)

The image ‘Kekuaokalani and Manono Battle at Kuamoʻo Dec. 1819’ by Brook Kapukuniahi Parker was the inspiration for this summary.  Front and center is Manono, standing beside her husband Kekuaokalani.  In the back, a kahuna holds Kūkaʻilimoku, the Hawaiian war god, first entrusted to Kamehameha I, who passed it on to Kekuaokalani.

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Wai O Keanalele

“Wai o ke ola! Wai, waiwai nui! Wai, nā mea a pau, ka wai, waiwai no kēlā!”  (Water is life! Water is of great value! Water, the water is that which is of value for all things!) (Joe Rosa; Maly)

Water was so valuable to Hawaiians that they used the word "wai" to indicate wealth. Thus, to signify abundance and prosperity, Hawaiians would say waiwai.

"Kekaha wai ‘ole na Kona" ("waterless Kekaha of the Kona district") speaks of Kekaha, the portion of North Kona extending north of Kailua Bay from Honokōhau to ʻAnaehoʻomalu.  It is described as "a dry, sun-baked land.")

Kamakau notes during the 1770s, “Kekaha and the lands of that section” were held by descendants of the Nahulu line, Kameʻeiamoku (living at Kaʻūpūlehu) and Kamanawa (at Kīholo,) the twin half-brothers of Keʻeaumoku, the Hawai‘i island chief.

It is the home of Kamanawa, at Kīholo, and its fresh water resources that we look at today.

Situated within the ahupuaʻa of Puʻuwaʻawaʻa, this area has ancient to relatively recent (1801 Hualālai eruption and the 1859 Pu‘u Anahulu eruption.)

Kīholo (lit. the Fishhook) refers to the legend which describes how in 1859 the goddess Pele, hungry for the ‘awa and mullet, or ʻanae, which grew there in the great fishpond constructed by Kamehameha I, sent down a destructive lava flow, grasping at the fish she desired.  (DLNR)

This place name may have been selected as a word descriptive of the coastline along that part of the island where the east-west coast meets the north-south coast and forms a bend similar to the angle between the point and the shank of a large fishhook.

There is no confirmation for this theory, except for our knowledge that Hawaiian place names have a strong tendency to be descriptive.  (Kelly)

While only a handful of houses are here today, in ancient times, there was a village that with many more that called Kiholo home.

“This village exhibits another monument of the genius of Tamehameha (Kamehameha I.) A small bay, perhaps half a mile across, runs inland for a considerable distance. From one side to the other of this bay, Tamehameha built a strong stone wall, six feet high in some places, and twenty feet wide, by which he had an excellent fish-pond that is not less than two miles in circumference.”

“There were several arches in the wall, which were guarded by strong stakes driven into the ground so far apart as to admit the water of the sea; yet sufficiently close to prevent the fish from escaping. It was well stocked with fish, and water-fowl were seen swimming on its surface.” (Ellis, 1823)

Where it was feasible, sometimes in small embayments, and other times directly on the coastal reefs, Hawaiians built walled ponds (loko kuapā) by building a stone wall, either in a large semicircle - from the land out onto the reef and, circling around, back again to the land—or to connect the headlands of a bay, they enclosed portions of the coastal waters, often covering many acres.

These ponds provided sanctuaries for many types of herbivorous fish. One or more sluice gates (mākāhā) built into the wall of a pond allowed clean, nutritious ocean water and very young fish to enter the pond. This was the type of fishpond that was reported to have been built at Kīholo by early visitors to the area.  (Kelly)

While Ellis credits Kamehameha with building Ka Loko o Kīholo (The Pond of Kīholo,) it is more likely that the fishpond was built in the fifteenth to the early part of the seventh centuries and that Kamehameha later repaired and rebuilt it.  (Kelly)

It was in operation well after that.  “Took the road from Kapalaoa to Kailua on foot. Passed the great fish pond at Kīholo, one of the artificial wonders of Hawaiʻi; an immense work! A prodigious wall run through a portion of the ocean, a channel for the water etc. Half of Hawaii worked on it in the days of Kamehameha.”  (Lorenzo Lyons, August, 8, 1843; Maly)

Fishing and fish from the pond provided much of the food for the villagers.  In addition, due to the limited rainfall and no surface streams, they also planted sweet potatoes, at least seasonally (probably just before the winter rains were expected, whatever soil was available was piled in heaps and nourished with leaves and other vegetable matter.)  (Kelly)

Kīholo and other ponds (ie Pā‘aiea (once where the Kona Airport is situated)) would have supplied food for Kamehameha’s warriors when they sailed off in the great canoe fleet to conquer the chiefs on the Islands of Maui, Moloka‘i and O‘ahu in 1794 and 1795. (Kelly)

“The natives of this district (also produced) large quantities of salt, by evaporating sea water. We saw a number of their pans, in the disposition of which they display great ingenuity. They have generally one large pond near the sea, into which the water flows by a channel cut through the rocks, or is carried thither by the natives in large calabashes.”  (Ellis, 1823)

“After remaining there some time, it is conducted into a number of smaller pans about six or eight inches in depth, which are made with great care, and frequently lined with large evergreen leaves, in order to prevent absorption. Along the narrow banks or partitions between the different pans, we saw a number of large evergreen leaves placed.”

“They were tied up at each end, so as to resemble a shallow dish, and filled with sea water, in which the crystals of salt were abundant. ... it has ever been an essential article with the Sandwich Islanders, who eat it very freely with their food, and use large quantities in preserving their fish.”  (Ellis, 1823)

“Salt was one of the necessaries and was a condiment used with fish and meat, also as a relish with fresh food. Salt was manufactured only in certain places. The women brought sea water in calabashes or conducted it in ditches to natural holes, hollows, and shallow ponds (kaheka) on the sea coast, where it soon became strong brine from evaporation. Thence it was transferred to another hollow, or shallow vat, where crystallization into salt was completed.”  (Malo)

The 1850s saw several outbreaks of lava from Mauna Loa: in August 1851; in February 1852 (it came within a few hundred yards of Hilo;) and in August 1855, when it flowed for 16-months.

Then, in 1859, activity shifted to the northwestern side of the mountain. A flow started on January 23rd at an elevation of 10,500 feet; it came down to the sea on the northwest coast in two branches, at a point just north of Kīholo. On January 31st the stream had reached the sea, more than thirty-three miles in a direct line from its source - the first eruption in historic times from a high altitude to accomplish the extraordinary feat.  (Bryan, 1915)

The 1859 flow basically destroyed Kīholo and transformed it from a former residence of chiefs to a sparsely populated fishing village.  In the early 20th century, Kīholo became the port for Puʻuwaʻawaʻa Ranch, some 10 miles inland near Puʻuanahulu. Cattle were shipped from Kīholo to Honolulu until 1958. The construction of Queen Kaʻahumanu Highway in 1975 ended Kīholo’s former isolation.  (Kona Historical Society)

What about the water?

Today, evidence remains of the fresh groundwater flow through subterranean lava tubes and chambers out into the bay.   There is a series of caves in Puʻuwaʻawaʻa that was formed from lava tubes. The ceilings of lava tubes often collapsed in some places and were left intact in others, forming caves with relatively easy access through the collapsed areas.

Such caves were used for shelters by Hawaiians, perhaps during the summer months when they came to gather salt or to fish. The place name Keanalele (the discontinuous cave) is descriptive of caves found just inland of the coast in the ahupua‘a of Pu‘uwa‘awa‘a between Kīholo and Luahinewai (more on this in another post.)

Some of the caves contain fresh or brackish water, particularly those located toward the makai (seaward) end of the cave series. Caves that contained water were precious to the inhabitants of the area, even if the water in them was slightly brackish.  (Kelly)  One of these is identified as Wai O Keanalele, with three feet of almost fresh water..

On January 25, 2002 the Board of Land and Natural Resources transferred responsibility for State-managed lands within the ahupua‘a of Pu‘uwa‘awa‘a and Pu‘u Anahulu from its Land Division to the Divisions of Forestry and Wildlife (DOFAW) and State Parks.

The portion that was made the responsibility of the Division of State Parks was designated the Kīholo State Park Reserve.  The Kīholo State Park Reserve is comprised of 4,362 acres and includes an 8-mile long wild coastline along the Kona Coast of the Island of Hawai‘i (bounded by Queen Kaʻahumanu Highway on the east, the Pu‘uwa‘awa‘a/Kaʻupulehu district boundary on the south, the shoreline on the west and the Pu‘u Anahulu/ʻAnaehoʻomalu ahupua‘a boundary on the north.)

The image shows the Kīholo water cave of Wai O Keanalele (Moore.)  In addition, I have added others similar images in a folder of like name in the Photos section on my Facebook and Google+ pages.

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Nanaʻulu – Ulu

He aina loaʻa i ka moana
I hoea mai loko o ka ale
I ka halehale poi pu a Kanaloa
He Koakea i halelo i ka wai
I lou i ka makau a ka lawaia
A ka lawaia nui o Kapaahu
A ke lawaia nui o Kapuheeuanuu-la
A pae na waa, kau mai
E holo, e ai ia Hawaiʻi he moku
He moku Hawaii

A land that was found in the ocean
That was thrown up from the sea
From the very depths of Kanaloa
The white coral in the watery caves
That was caught on the hook of the fisherman,
The great fisherman of Kapaahu,
The great fisherman, Kapuheeuanuu
The canoes touch the shore, come on board
Go and possess Hawaii, the island
An island is Hawaii
(From the chant of Makuakaumana when Pāʻao’s invites a chief to come and live on Hawaiʻi.)

Papa and Wākea are the ancestors of the Hawaiian people. “Papa” in Hawaiʻi is “a word applied to any flat surface,” especially to those undersea foundation layers from which new lands are said to rise.

This probably relates to the successive generations of mankind born out of the vast waters of the spirit world and identified through their family leaders with the lands which they inhabit.

In the South Seas, Papa is a goddess of earth and the underworld and mother of gods.  Wākea is god of light and of the heavens who “opens the door of the sun”.  (Beckwith)

“In the genealogy of Wākea it is said that Papa gave birth to these Islands. Another account has it that this group of islands were not begotten, but really made by the hands of Wākea himself.”  (Malo)

“Papa gives birth to a gourd, which forms a calabash and its cover. Wākea throws up the cover and it becomes the sky. He throws up the pulp and it becomes the sun; the seeds, and they become the stars …”

“… the white lining of the gourd, and it becomes the moon; the ripe white meat, and it becomes the clouds; the juice he pours over the clouds and it becomes rain. Of the calabash itself Wākea makes the land and the ocean.”  (Kamakau)

Hawaiian legends suggest the place to which Hawaiians frequently sailed for centuries was usually Kahiki or Tahiti, the old home of the family of ruling chiefs.    (Westerfelt)

Thirteen generations after Papa and Wākea, Kiʻi and his wife Hinakoula appear.  Kiʻi was king in the Southern Pacific Islands – at Tahiti, the chief island of the Society group.   (Westerfelt)  They had two sons, Nanaʻulu and Ulu – they came to the Hawaiian Islands and established a dynasty of high chiefs.

It has been suggested that Ulu remained in the southern islands and that Nanaulu alone found his way to Hawaii; but the frequent use of the name Ulu in the genealogies of the chiefs of the two large islands, Hawaiʻi and Maui, would support the position that the brothers, sailing together, found Hawaiʻi.  (Westerfelt)

Eleven generations from Nanaʻulu and Ulu, Nanamaoa, of the southern Ulu line, pioneered the first migratory influx to the Hawaiian Islands. He was a warlike chief who succeeded in establishing his family in power on Hawaiʻi, Maui and Oʻahu.  (Sands)

Later on Oʻahu, three major competing districts developed out of earlier small and independent political units. These districts were Kona, Koʻolau (later divided into Koʻolauloa and Koʻolaupoko), and Greater Ewa (the later districts of ʻEwa, Waianae and Waialua.)

About AD 1100, thirteen generations from Nanaʻulu and Ulu came Maweke of the northern Nanaʻulu line. Maweke is one of the main figures in the voyaging era of Hawaiian traditions.  With Maweke, the lineage of ancient Polynesia was transformed into a distinctly Hawaiian lineage.
Likewise, about this time on the Island of Hawaiʻi, the island was divided into competing district-sized chiefdoms. In general, there were three centers of power during this period:  Waipiʻo Valley in the windward region, Kona in the leeward area and Kohala on the northern end of the Island.

Pilikaeaea, the chief, brought by Pāʻao from Tahiti to rule Hawaiʻi, first established his reign in Waipiʻo Valley.  Through inter-marriage with descendants of the Nanaʻulu or Ulu line of indigenous rulers he established the Pili line of rulers in Waipiʻo, from whom Kamehameha ultimately descended.  (McGregor)

Kūkaniloko, the sacred place of birth on the central plateau may have been constructed by the late-AD-1300s.  A divine center for Nanaʻulu chiefs, to be born at Kūkaniloko signified legitimacy.  It is said that chiefs from other islands often sought greater prestige by marrying those with these strong ancestral lineages.

During the wars of interisland unification in the eighteenth century, the indigenous ruling Nanaʻulu chiefs of Oʻahu were practically exterminated, first by invaders from Maui, then by the warriors of Kamehameha I of Hawaiʻi Island.    (Klieger)

The image shows a general genealogical Chart from Papa and Wākea, to Kiʻi, to Nanaʻulu and Ulu, with several names noted.  (Emory)

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“O Ulumāheihei wale no, ia ia oloko, ia ia owaho”

"Ulumāheihei knows everything inside and outside" was the saying, alluding to matters that came up at the court of the chiefs and elsewhere.

When Kamehameha I was king, Ulumāheihei was a trusted advisor. In the time of Kamehameha II he had suppressed Kekuaokalani in a rebellion after Liholiho broke the ʻai noa (free eating) kapu; he commanded the forces against a rebellion by Prince George Kaumualiʻi on Kauaʻi.  Ulumāheihei became noted as a war leader for his victory over the rebels.

Ulumāheihei was a learned man skilled in debate and in the history of the old chiefs and the way in which they had governed. He belonged to the priesthood of Nahulu and was an expert in priestly knowledge. He had been taught astronomy and all the ancient lore.  It was at the court of Ulumāheihei that the chiefs first took up the arts of reading and writing.  (Kamakau)

He was born around 1776 (the year of America’s Declaration of Independence.)  At the time, the leading chiefs under Kamehameha were Keʻeaumoku (the father of Kaʻahumanu,) Kameʻeiamoku, Keaweaheulu and Kamanawa.  (Bingham)

Ulumāheihei’s  father High Chief Kameʻeiamoku was one of the "royal twins" who helped Kamehameha I come to power – the twins are on the Islands’ coat of arms – Kameʻeiamoku is on the right (bearing a kahili,) his brother, Kamanawa is on the left, holding a spear.

In his younger years Ulumāheihei was something of an athlete, tall and robust with strong arms, light clear skin, a large high nose, eyes dark against his cheeks, his body well built, altogether a handsome man in those days.  (Kamakau)

After the conquest of Oʻahu by Kamehameha I, in 1795, he gave Moanalua, Kapunahou and other lands to Kameʻeiamoku, who had aided him in all his wars.  (Alexander)

Kameʻeiamoku died at Lāhainā in 1802, and his lands descended to his son, who afterwards became governor of Maui. Ulumāheihei’s first marriage was to Chiefess Kalilikauoha (daughter of King Kahekili of Maui Island.)  Liliha his daughter/hānai was born in 1802 or 1803.

Ulumāheihei later earned the name Hoapili (“close companion; a friend.’)

Hoapili resided several years at Punahou near the spring, from 1804 to 1811.   Hoapili gave Punahou to his daughter/hānai Liliha, who married Governor Boki.  In December, 1829, just before starting Boki’s fatal sandal-wood expedition, the Punahou land was given to Rev. Hiram Bingham, with the approval of the Queen-Regent, Kaahumanu.  (Alexander)

Testimony before the Land Commission notes, “The above land was given by Boki to Mr. Bingham, then a member of the above named Mission and the grant was afterwards confirmed by Kaʻahumanu.“  “This land was given to Mr. Bingham for the Sandwich Island Mission by Gov. Boki in 1829... From that time to these the SI Mission have been the only Possessors and Konohikis of the Land.”  (It was considered to be a gift from Kaʻahumanu, Kuhina Nui or Queen Regent at that time.)

By 1815, Kamehameha had established succession with two sons, and entrusted Ulumāheihei (Hoapili) with the care of their mother, Queen Keōpūolani. This made Ulumāheihei stepfather to Princess Nāhiʻenaʻena.   (Ulumāheihei (Hoapili) was spouse to Kalilikauoha, Keōpūolani and Kalākua.)

Like his father, he was a devoted and trusted advisor and chief under Kamehameha.  Hoapili was with Kamehameha when he died on May 8, 1819 at Kamakahonu at Kailua-Kona.

"Kamehameha was a planner, so he talked to Hoapili and Hoʻolulu (brothers) about where his iwi (bones) should be hidden," noting Kamehameha wanted his bones protected from desecration not only from rival chiefs, but from westerners who were sailing into the islands and sacking sacred sites. (Bill Maiʻoho, Mauna Ala Kahu (caretaker,) Star-Bulletin)

Hoapili had accepted the word of God because of Keōpūolani.    After her marriage with Hoapili she became a steadfast Christian.  (Kamakau) To Kalanimōku and Hoapili (her husbands) she said, "You two must accept God, obey Him, pray to Him, and become good men. I want you to become fathers to my children."

Hoapili welcomed the missionaries to the island and gave them land for churches and enclosed yards for their houses without taking any payment. Such generosity was common to all the chiefs and to the king as well; a tract of a hundred acres was sometimes given.  (Kamakau)  (Prior to the Māhele, title didn’t pass when land was given:title was later affirmed by the Land Commission.)

While Kamehameha was still alive he allowed Keōpūolani to have other husbands, after she gave birth to his children; Kalanimōku and Hoapili were her other husbands.  In February 1823, Keōpūolani renounced the practice of multiple spouses for royalty, and made Hoapili her only husband.

In May 1823, he and Keōpūolani moved to Maui and resided in Lāhainā; they asked for books and a chaplain so they could continue their studies. Hoapili served as Royal Governor of Maui from May 1823.

She became very weak and Rev. William Ellis baptized her by the name of Harriet Keōpūolani. Before the end of the day she was dead. Thus the highest tabu chiefess became the first Hawaiian convert.  (Kamakau)

In September, the king was summoned to Maui where the queen mother, Keōpūolani, lay dying. At her death, September 16, 1823, in Lāhainā, the chiefs and people began to wail and carry on as usual, but Hoapili forbade the custom of death companions and boisterous expressions of grief, saying, "She forbade it and gave herself to God."  (Kamakau)

After the death of Keōpūolani, her husband, Hoapili, was the leading representative of the Christian faith.

Later Kaʻahumanu and Kalanimōku and their households followed suit.  (Kamakau)  On October 19, 1823 Hoapili married Kalākua who became known as "Hoapili-wahine."

In 1823, Kalākua Kaheiheimālie (ke Aliʻi Hoapili wahine, wife of Governor Hoapili) offered the American missionaries a tract of land on the slopes surrounding Puʻu Paʻupaʻu for the creation of a school.  Betsey Stockton founded a school for makaʻāinana (common people) including the women and children.  The site of the school is now Lahainaluna School.

Another good work for which Hoapili is celebrated was the building of the stone church at Waineʻe The cornerstone was laid on September 14, 1828, for this ‘first stone meeting-house built at the Islands’; it was dedicated on March 4, 1832 and served as the church for Hawaiian royalty during the time when Lāhainā was effectively the Kingdom's capital, from the 1820s through the mid-1840s (it was destroyed by fire in 1894.)  In addition, he erected the Lāhainā fort to guard the village against rioting from the whalers off foreign ships and from law breakers.  (Kamakau)

Hoapili is also credited with improving the King’s Highway (portions also called Hoapili Trail, initially built during the reign of Pi‘ilani;) it once circumnavigated the whole island.  Hoapili commissioned road gangs for the work. The Rev. Henry Cheever noted that these road gangs were largely composed of prisoners who had been convicted of adultery; Cheever called it “the road that sin built.”  (Samson)

On January 2, 1840, Ulumāheihei (Hoapili) died in the stone house at Waineʻe.  The image shows a drawing of Hoapili by CC Armstrong.

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Lelia Byrd

Within ten years after Captain Cook’s contact with Hawai‘i in 1778, the Islands became a favorite port of call in the trade with China.  The fur traders and merchant ships crossing the Pacific needed to replenish food supplies and water.

The maritime fur trade focused on acquiring furs of sea otters, seals and other animals from the Pacific Northwest Coast and Alaska.  The furs were mostly sold in China in exchange for tea, silks, porcelain and other Chinese goods, which were then sold in Europe and the US.

A triangular trade network emerged linking the Pacific Northwest coast, China and the Hawaiian Islands to Britain and the United States (especially New England).

One such boat was the Lelia Byrd.  Between 1803 and 1805, she crossed the Pacific three times (over 20,000-miles of open ocean,) including numerous journeys up and down the American coastline from the Columbia River to Guatemala.

The Lelia Byrd was fitted out at Hamburg by Captain Richard J Cleveland of Salem, Massachusetts – he liked the boat: “Having … purchased a new boat, we took the first favorable opportunity to proceed down the river, and … put to sea on the 8th of November, 1801, in company with a dozen sail of ships and brigs … The superiority of sailing of the Lelia Byrd was soon manifest, as, at the expiration of four hours, but two of the number that sailed with us were discernible from the deck, having been left far astern.”  (Cleveland)

June 21, 1803 marked an important day in the history of Hawaiʻi land transportation and other uses when the Lelia Byrd, an American ship under Captain William Shaler (with commercial officer Richard Cleveland,) arrived at Kealakekua Bay with two mares (one with foal) and a stallion on board.

Before departing to give these gifts to Kamehameha (who was not on the island to accept them,) the captain left one of the mares with John Young (a trusted advisor of the King, who begged for one of the animals.)  “This was the first horse that ever trod the soil of Owhyhee (Hawaiʻi,) and caused, amongst the natives, incessant exclamations of astonishment.”  (Cleveland)

Shaler and Cleveland then departed for Lāhainā, Maui to give the mare and stallion to King Kamehameha I.  “When the breeze sprang up, though at a long distance from the village of Lahina (Lāhainā,) we were boarded by Isaac Davis … Soon after, a double canoe was seen coming towards us; and, on arrival alongside, a large, athletic man, nearly naked, jumped on board, who was introduced, by Davis, as Tamaahmaah (Kamehameha,) the great King.”

“Desirous of conciliating the good opinion of a person whose power was so great, we omitted no attention which we supposed would be agreeable to him. … after walking round the deck of the vessel, and taking only a very careless look of the horses, he got into his canoe, and went on shore.”  (Cleveland)

“Davis remained on board all night, to pilot us to the best anchorage, which we gained early the following morning, and, soon after, had our decks crowded with visiters to see the horses. The people … expressed such wonder and admiration, as were very natural on beholding, for the first time, this noble animal.”

“The horses were landed safely, and in perfect health, the same day, and gave evidence, by their gambols, of their satisfaction at being again on terra firma. They were then presented to the King, who was told, that one had been also left at Owhyhee for him. He expressed his thanks, but did not seem to comprehend their value.”  (Cleveland)

While Kamehameha “remarked that he could not perceive that the ability to transport a person from one place to another, in less time than he could run, would be adequate compensation for the food he would consume and the care he would require,” Hawaiʻi had a new means of transportation (as well as a work-animal to help control the growing cattle population (gifts from Captain Vancouver in 1793.))  (Cleveland)

Cleveland and Shaler left and continued trading between China and America.  “A few days after my departure for Canton, Mr. Shaler sailed from thence, bound to the coast of California, where he arrived without accident. He had been on that coast but a few weeks, and had disposed of but a small amount of cargo, when, unfortunately, the ship struck on a shoal, and beat so heavily, before getting off, as to cause her to leak alarmingly.  (Cleveland)

(T)o have attempted to reach the Sandwich Islands, while they could hardly keep the ship afloat in smooth water, would have been highly imprudent. There seemed, then, to be no other alternative, than to go to one of the desert islands in the neighbourhood, land the cargo, and heave the ship out, or lay her on shore.  (Cleveland)

The tide did not ebb sufficiently to enable them to come to the leaks by laying her on shore; and in attempting to heave her keel out, she filled and sank. Fortunately, the water was so shoal as not to cover the deck; and she was again pumped dry. It was now evident, that they could not make such repairs as would allow them to prosecute the voyage; and to stop the leaks sufficiently, to enable them to reach the Sandwich Islands, seemed to be the only way to avoid the total loss of the property.    (Cleveland)

The repairs they were able to make, were done in so imperfect a manner, as would have made it unjustifiable to attempt any other passage, than one, where they might presume on good weather and a fair wind all the way, like the one contemplated. With these advantages, however, it was not without incessant labor at the pumps, that they were able to reach the Sandwich Islands in 1804.  (Cleveland)

An attempt to repair the ship, with the very inadequate means which were available here, was discouraging, from the great length of time it would require.  No foreign vessel was procurable, to return to the coast with the cargo. To freight a ship with it to China, would have been easy; but then it would be transporting it to where the loss on a resale would be very heavy.  (Cleveland)

In this dilemma, it was decided, as a choice of difficulties, to barter with Tamaahmaah the Lelia Byrd for a little vessel of thirty or forty tons, which had been built on the island.  (Cleveland)

This was a negotiation of greater magnitude than the King had ever before participated in; and the importance of which was sensibly felt by him.  (Cleveland)

Kamehameha was open to negotiation; he saw the benefit of the new style of boat coming to the islands and started to acquire and build them.  The first Western-style vessel built in the Islands was the Beretane (1793.)  Through the aid of Captain George Vancouver's mechanics, after launching, it was used in the naval combat with Kahekili's war canoes off the Kohala coast.  (Thrum)

Encouraged by the success of this new type of vessel, others were built.  The second ship built in the Islands, a schooner called Tamana (named after Kamehameha’s favorite wife, Kaʻahumanu,) was used to carry of his cargo of trade along the coast of California.  (Couper & Thrum, 1886)

According to Cleveland's account, Kamehameha possessed at that time twenty small vessels of from twenty to forty tons burden, some even copper-bottomed.  (Alexander)

The king's fleet of small vessels was hauled up on shore around Waikiki Bay, with sheds built over them. One small sloop was employed as a packet between Oahu and Hawaii. Captain Harbottle, an old resident, generally acted as pilot.  (Alexander)

Shaler exchanged "Lelia Byrd," with Kamehameha for the Tamana and a sum of money to boot.  (Alexander)  The cargo was received into his store, and when the schooner was ready it was all faithfully and honorably delivered to the person appointed to receive it.   (Cleveland)

Mr. George McClay, the king's carpenter, put in a new keel, and nearly replanked the Lelia Byrd in Honolulu Harbor. She afterwards made two or three voyages to China with sandalwood.  (Alexander)

In 1809, the village of Honolulu, which consisted of several hundred huts, was then well shaded with cocoanut-trees. The king's house, built close to the shore and surrounded by a palisade, was distinguished by the British colors and a battery of sixteen carriage guns belonging to his ship, the "Lily Bird" (Lelia Byrd), which lay unrigged in the harbor.  (Campbell; Alexander)

Kamehameha kept his shipbuilders busy; by 1810 he had more than thirty small sloops and schooners hauled up on the shore at Waikīkī and about a dozen more in Honolulu harbor, besides the Lelia Byrd.  (Kuykendall)  Later, the Lelia Byrd finally sank near Canton.  (Alexander)

The image shows the Lelia Byrd.

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Honolulu Described in the First Decade of the Unified Hawaiian Islands

1810 marked the unification of the Hawaiian Islands under single rule when negotiations between King Kaumuali‘i of Kaua‘i and Kamehameha I at Pākākā took place.  Kaumuali‘i ceded Kauaʻi and Ni‘ihau to Kamehameha and the Hawaiian Islands were unified under a single leader.  There was peace in the Islands.

On the American and European continents, war was waging.  Twenty-nine years after the end of the American Revolution, conflict between the new US and Britain flared up, again – it lasted until 1815.

A lasting legacy of the War of 1812 was the lyrics of “The Star-Spangled Banner,” the US national anthem.  They were penned by the amateur poet Francis Scott Key after he watched American forces withstand the British siege of Fort McHenry, Baltimore (named for James McHenry, Secretary of War, 1796 - 1800.)

In Europe, in 1804, Napoleon Bonaparte was crowned Emperor of France.  In 1815, as part of ongoing series of conflicts and wars in Europe, African and the Middle East, Napoleon was defeated by the Duke of Wellington at Waterloo (in what is now present-day Belgium.)

Back on the American continent, later in the decade (1818,) the US and Canada came to an agreement on their common boundary and used the 49th parallel to mark their border.  The next year, Spain ceded Florida to the US.

In the Islands, Kamehameha I, who had been living at Waikiki, moved his Royal Residence to Pākākā at Honolulu Harbor in 1809.

That year, Archibald Campbell described the Honolulu surroundings:  “Upon landing I was much struck with the beauty and fertility of the country … The village of Hanaroora (Honolulu,) which consisted of several hundred houses, is well shaded with large cocoa-nut trees. The king's residence, built close upon the shore, and surrounded by a palisade upon the land side, was distinguished by the British colours and a battery of sixteen carriage guns … This palace consisted merely of a range of huts, viz. the king's eating-house, a store, powder magazine, and guard-house, with a few huts for the attendants, all constructed after the fashion of the country.”

Kamehameha's immediate court consisted of high-ranking chiefs and their retainers.  Those who contributed to the welfare and enjoyment of court members also lived here, from fishermen and warriors to foreigners and chiefs of lesser rank.

Today, the site is generally at the open space now called Walker Park at the corner of Queen and Fort streets (there is a canon from the old fort there) - (ʻEwa side of the former Amfac Center, now the Topa Financial Plaza, near the fountain.)

ʻEwa side of Pākākā (where Nuʻuanu Stream empties into the harbor) was the area known as Kapuʻukolo.  This is “where white men and such dwelt.”  Of the approximate sixty white residents on O‘ahu at the time, nearly all lived in the village, and many were in the service of the king.

Among those who lived here were Don Francisco de Paula Marin, the Spaniard who greatly expanded horticulture in Hawaiʻi, and Isaac Davis (Welch,) friend and co-advisor with John Young (British) to Kamehameha.

Campbell noted, “(Isaac Davis’) house was distinguished from those of the natives only by the addition of a shed in front to keep off the sun; within, it was spread with mats, but had no furniture, except two benches to sit upon. He lived very much like the natives, and had acquired such a taste for poe (poi,) that he preferred it to any other food.”

In those days, this area was not called Honolulu.  The old name for what is now the heart of downtown Honolulu was said to be Kou, a district roughly encompassing the present day area from Nuʻuanu to Alakea Streets and from Hotel to Queen Streets.

Honolulu Harbor, also known as Kulolia, was entered by the first foreigner, Captain William Brown of the English ship Butterworth, in 1794.  He named the harbor “Fair Haven.”  The name Honolulu (meaning "sheltered bay" - with numerous variations in spelling) soon came into use.

A large yam field (what is now much of the core of downtown Honolulu - what is now bounded by King, Nuʻuanu, Beretania and Alakea Streets) was planted to provide visiting ships with an easily-stored food supply for their voyages (supplying ships with food and water was a growing part of the Islands’ economy.)

A couple years later, John Whitman noted in his journal (1813-1815,) “… Honoruru is the most fertile district on the Island. It extends about two miles from the Harbour where it is divided into two valleys by a ridge of high land. The district is highly cultivated and abounds in all the productions of these Islands. The village consists of a number of huts of different sizes scattered along the front of the Harbour without regularity and the natives have lost much of the generous hospitality and simplicity that characterize those situated more remotely from this busy scene.”

Whitman goes on to note, "... everything necessary for the subsistence and comfort of man is found in the (Nuʻuanu) valley, watered by a rivulet it produces the best taro in great abundance, the ridge dividing the taro patches are covered with sugar cane. The high ground yields sweet potatoes and yams and all the other productions of the Island are found in the various situations and soils adapted to their nature."

In 1816-1817, Otto Von Kotzebue in command of a Russian exploratory expedition spent three weeks in the “Sandwich Islands.”  He gave a description of the loʻi kalo in the Nuʻuanu area:
“The valley of Nuanu (Nuʻuanu,) behind Hanarura (Honolulu,) is the most extensive and pleasant of all. … The cultivation of the valleys behind Hanarura is remarkable.  Artificial ponds support, even on the mountains, the taro plantations, which are at the same time fish-ponds; and all kinds of useful plants are cultivated on the intervening dams.”

In 1818, Peter Corney, who resided on O‘ahu as a representative of the Northwest Company and engaged in the sandalwood and other trade, noted:
“The Island of Woahoo (Oʻahu) is by far the most important of the group of the Sandwich Island, chiefly on account of its excellent harbours and good water. It is in a high state of cultivation; and abounds with cattle, hogs, sheep, goats, horses, etc., as well as vegetables and fruit of every description.”

“The ships in those seas generally touch at Ohwhyhee, and get permission from Tameameah (Kamehameha,) before they can go into the harbor of Woahoo. He sends a confidential man on board to look after the vessel, and keep the natives from stealing; and, previous to entering the harbor of Honorora (Honolulu), they must pay eighty dollars harbor duty, and twelve dollars to John Harbottle, the pilot…”

“The village consists of about 300 houses regularly built, those of the chiefs being larger and fenced in. Each family must have three houses, one to sleep in, one for the men to eat in, and one for the women, - the sexes not being allowed to eat together. Cocoanut, bread-fruit, and castor-oil-nut (kukui) trees, form delicious shades, between the village and a range of mountains which runs along the island in a NW and SE direction.” (Corney)

Jacques Arago, who visited Hawai‘i in 1819 with Captain Louis Claude de Saulses de Freycinet on the French ships L’Uranie and L’Physicienne, described some of the daily activities:
“At sunrise, men, women, and children quit their dwellings; some betake themselves to fishing (chiefly the women) on the rocks, or near the shore; others to the making of mats; the rest offer their little productions to, or solicit employment from, strangers, in exchange for European articles; while the masters of families repair to the public square, to witness or participate in amusements, of which they are astonishingly fond…”

The first decade of the Islands under single rule ended with the death of Kamehameha.  Prior to his death (May 8, 1819,) Kamehameha decreed that that his son, Liholiho, would succeed him in power; he also decreed that his nephew, Kekuaokalani, have control of the war god Kūkaʻilimoku.

The image shows Honolulu in 1816 (Choris.)   In addition, I have included other images in a folder of like name in the Photos section on my Facebook and Google+ pages.

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