Deaths from smallpox, 1853.

DEATHS IN EWA.

The Census Taker of those who died from “mai puupuu liilii” [smallpox] in Ewa and in Waianae announced thus: The number of deaths here in Ewa are 1,214. Continue reading

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Bubonic plague reached our shores? 1901.

THE MICE HAVE NOT DIED.

The mice given fluids from that Japanese woman said to have died from the bubonic plague [ma’i bubonika] have not died. There are just two more days left, and after they are over, and the mice do not die, it will be clear to the doctors that the bubonic plague has not come to Hawaii nei. Pray that the mice live and we are saved of that tragedy.

(Kuokoa, 4/5/1901, p. 6)

Kuokoa_4_5_1901_6.png

Ka Nupepa Kuokoa, Buke XXXIX, Helu 14, Aoao 6. Aperila 5, 1901.

Something to consider as more and more agricultural lands get covered over by concrete, 1911 / 2013.

THE STIRRING AND FLUTTERING OF TARO LEAVES TO DISAPPEAR

 We are discussing this problem, that being the disappearance of the fluttering taro leaves from places where kalo farming was seen often before. This is clear should our speculation be true.

The Bishop Trustees and those of Pauahi Bishop are considering putting an end for all time to the farming of kalo on lands owned by Bishop and Mrs. Pauahi Bishop here in Honolulu, or in all areas near Honolulu; there will be no more farming of kalo from now on. Should the reader take a look at the lands towards the ocean and towards the uplands of School Street, the majority of those kalo lands belong to Bishop and Pauahi, and should these large tracts of kalo-growing lands be put an end to, taro leaves growing there will no longer be seen, and two years hence, the leases with the Chinese taro farmers will come to an end; but these are not the only taro lands; in Manoa Valley, there are acres of kalo land. It can be said that most of the taro-farming lands in Manoa Valley belong to Bishop, and should the kalo farming be put to an end in that valley, then it is appropriate for us to say that taro leaves will disappear from the district of Kona, and when the leases are stopped, the lands will be dried up, and they will be made into lots to lease to those who have no homes, or they will be sold, like what is being considered by the Trustees of Bishop folks.

 One of the main reasons to end the farming of kalo on these lands is perhaps because if the farming of kalo continues, these areas will be places for infectious diseases to reside; through this, O Hawaiians, our end will come; if these kalo lands are dried out and kalo is not grown, then there will be no other lands for the Chinese to lease like these tracts of lands of many acres, and should they indeed be done away with, then the places where kalo is grown will decrease. As a result, the poi prices will increase, for where will kalo be readily obtained to supply this town and to get poi? For those who have taro fields, it is important that they continue to plant taro; there will not be the profits in that work like what we always speak of when talking of farming; and it is not just here that the leaves of the taro will no longer be seen, but it will disappear from Waikane, Waiahole, and Kahana, for the water there is going to the sugarcane plantations. Alas for us Hawaiians who hereafter will be left wandering, looking for kalo and poi. Rise O Hawaiians and continue to farm kalo lest you be left hungry, being that the stirring and fluttering of kalo leaves will disappear from Honolulu nei.

[This deserves to be retranslated nicely…]

(Kuokoa Home Rula, 8/18/1911, p. 2)

E NALOHIA ANA KA ONI AME KA LULI ANA O KA LAU KALO

Kuokoa Home Rula, Buke IX, Helu 33, Aoao 2. Augate 18, 1911.

Healing Stone (?) of Wahiawa, 1927.

Supernatural Rock of Wahiawa

Honolulu, Oct. 26—This rock being visited by people to worship these days is becoming something that truly is stirring the thoughts of some people here in Honolulu, and some who are living near Wahiawa are appealing to the Government and to the power of the Board of Health to move that rock from where it first stood, because in their opinion, this action by the people will cause an epidemic to grow here where all ethnicities are going and touching themselves against the bodies of others, and this will perhaps cause sicknesses to spread from one to another.

The Board of Health refused to step in and block this action by people who believe their ailments will be healed by touching the sick area to that rock of Wahiawa, and the birthing stones of the High Chiefs of this land in ancient times.

Some people have said that their weakness due to rheumatism by them going there and touching their areas of pain to that rock. Some say that their weak areas were not cured by touching the rock.

If the Naha Stone was not moved to the mauka side of the Hilo Library here, and it was left where it was from olden times, then the healing powers of these Birthing Stones of the sacred Alii of Hawaii and the Stone that Kamehameha the Great flipped over and which became a symbol of his victory over this entire Archipelago, and for which Kamehameha spoke these words:

“He Naha oe, a he Naha hoi kou mea e neeu ai. He Niau-pio hoi wau, ao ka Niau-pio hoi o ka Wao.”¹

With these words did Kamehameha put his shoulders up to the Naha Stone [Naha Pohaku], and flipped it over, being this was a stone that could not be moved by five men. Perhaps some sick with rheumatism will rub up their ailing places against the Naha Stone in the future.

[I was reminded of this by a picture of two stones with the caption “Sacred Stones at Wahiawa” from the Lani Nedbalek Collection displayed at the Pineapple Festival today.]

¹”You are a Naha, and it will be a Naha who will move you. I am a Niaupio, the Niaupio of the Forest.”

(Hoku o Hawaii, 11/1/1927, p. 3)

Ka Pohaku Kupua o Wahiawa

Ka Hoku o Hawaii, Buke XXI, Helu 23, Aoao 3. Novemaba 1, 1927.