Harvey Rexford Hitchcock

Harvey Rexford Hitchcock, the oldest son of eleven children of David (a shoemaker and author of several books) and Sarah (Swan) Hitchcock, was born in Great Barrington, Massachusetts, March 13, 1800.

Hitchcock joined the Congregational church in Great Barrington, January 5, 1817. He entered Williams College as a Junior in 1826; he graduated on September 3, 1828.

After graduation, Hitchcock studied theology at Auburn Seminary, where he was graduated in 1831.  On August 26, 1831, he married Miss Rebecca Howard of Auburn, New York.

Within a couple of months, he sailed as a missionary with the Fifth Company of the American Board of Commissioners for Foreign Missions.  They sailed aboard the Averick, leaving New Bedford, November 26, 1831 and arriving in Honolulu, May 17, 1832.

Others in the Fifth Company included Rev. William P Alexander, Richard Armstrong, John S Emerson, Cochran Forbes, David B Lyman (Hitchcock’s college classmate,) Lorenzo Lyons, Ephraim Spaulding (their wives and others.)

He was assigned to Molokai and established the first permanent Mission Station on the Island at Kaluaʻaha in 1832.  Rebecca Hitchcock noted shortly after their arrival that there was not a foreigner on the island and no horses except for a lame one belonging to a chief.  (Curtis)

In 1834, the Hitchcocks received additional help with the arrival of Rev and Mrs Lowell Smith (Smith was a college mate of Hitchcock – who arrived on the Sixth Company in 1833.)

 The expanding mission was growing close to 500 members and two outstations, one in the east and one in the west, had been established.

Smith gave this description of the Island and its people: “The people reside mostly on the eastern part of the island, on the north and south sides; but the greater number are on the latter.” (The estimated Island population was about 6,000.)

“Their houses, many of them, are no more than five or six feet long by four wide and five feet from the ridge-pole to the ground; and these are not unfrequently the habitations of two, three, and sometimes more individuals of both sexes.”  Each is “But one apartment, no floor, no window, no chimney, except the humble door at which you enter.”

“The name of the elation is Kaluaʻaha; it is owned by the best and one of the most pious high chiefs on the islands, who desired us to take it as our station, assuring us at the same time, that she would act the part of a parent to us. We have fenced off about two acres of land as a door yard and garden, and might have extended our limits much farther had we chosen. “

“There is a delightful cluster of shade trees before our door, which was formerly a favorite resort of the chiefs; and under it, for several successive weeks, we met for the worship … On our arrival, there was no house of any importance, and few of any kind in the vicinity.”

“During the year, however, many comfortable houses have been built, with sleeping apartments, and other accommodations which give to them an air of neatness and comfort hitherto unknown on the island.” (Smith; Missionary Herald)

Hitchcock preached his first sermon in Hawaiian the last week of September 1832 in the open air. In the Molokai Station Report, Hitchcock wrote, “in about two months a meeting house was finished 30 feet by 120.” It was probably built of thatch.  (HABS)

“A spacious school-house is nearly completed, so that the station begins to assume the appearance of a small village.”  (Smith; Missionary Herald)

Nearby was Pukoʻo; it had a natural break in the reef with a perfect beach for landing canoes.  Hitchcock’s early church records often mentioned this location as the most convenient for travel to Lāhainā.  (Curtis)

In a January 1840 letter from Hitchcock, we get a glimpse of his daily life, “I hope to continue without interruption my present system of labors; that is, to hold a Bible class Sabbath morning of twenty-five girls, preach at ten o’clock, have an adult Sabbath-school at noon, and preach again at four.”

“My week-day labors are as follows, - a Bible class daily with the above-mentioned company of females, who are committing Matthew to memory at the rate of six verses a day. I spend some time with them in teaching singing.”

“On Tuesday and Thursday mornings I preach at sunrise, and preach regularly on Wednesday afternoon. Saturday evening I have a lecture for the church. Once in two weeks on Friday I address the men's benevolent society, or catechise them on the New Testament; and on Tuesday have a Bible class of adults.”

“I make it a point, as far as possible, to visit some parts of the parish daily, and hold direct religious conversation with the people. In these visits I am happy to say that I am received with respect, and listened to by the people. Rarely have I gone to one house and commenced conversation, without drawing around me others, particularly the aged.”

“My miscellaneous labors consist in conversing with those who resort to my study for the purpose, and giving out medicine for the sick. I am trying also to crowd in a weekly lecture on the most important points in theology, designed for several of the most pious and intelligent members of our church, in order to enable them to become more efficient helpers in the great work.”  (Hitchcock, Missionary Herald)

In the mid-1840s, they were working on building a new church; “Our main work the past year has been the erection of a permanent house of worship … Preparing most of the timber and getting it onto the ground from the distance of ten miles or more, procuring many of the stones for building …”

It was dedicated on April 3, 1844; “The house has been completed nearly two months. It is 100 feet long by 50 broad outside; walls 2-1/2 feet thick and 18 feet high. …. The thatching is pilimaoli. It leaks but little; has 4 doors three of which are 7 feet high and about as wide…”  (Hitchcock; HABS)  (Remnants of the church are still there; in 2009, a new roof was built inside the walls of the existing church.)

Hitchcock died August 29, 1855 … “for 23 years he has labored with unusual devotion, zeal and earnestness to enlighten, purify and elevate the people … He lived to see his labors crowned with wonderful success.”

“His great work was indeed the preaching of the gospel; yet in the infant state of the people, he had to superintend every thing, schools were to be created and managed; the sick, the aged and the destitute to be cared for; civil officers to be advised, the whole people clad and civilized and their souls saved.”

“He gave himself heartily to his work and made an unreserved consecration. … He did desire to live longer, not however for any selfish end, but that he might preach the gospel.”  (The Friend, September 29, 1855)  (His grandson was David Howard Hitchcock, the notable artist in Hawaiʻi.)

The image shows Harvey Rexford Hitchcock.  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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Mokuola

Mokuola, in Hawaiian culture, is a place of healing.  A rock just off its shore is believed to have healing powers, and people who were sick have come to Mokuola to swim around the rock in the hopes of healing their ailments.  (Miller)

People came here for spring water believed to have healing qualities; umbilical cords of infants were hidden here under a flat stone known as Papa-a-Hina (stratum of Hina) to protect them from rats.  (Pukui)

A sea pool to the right of the landing on the island was called Puaʻa-kāheka.  Just outside of Mokuola is a small islet called Kaulaʻi-nā-iwi, literally ‘dry the bones’ (bones of chiefs were dried here.)  (Hawaii County)

Occasional reference is made to Mokuola (also now called Coconut Island) as the place of refuge of the Hilo district, hence its name, life island. Careful enquiry shows that the area of this puʻuhonua included also a portion of the mainland adjoining. The heiau connected with it, named Makaoku.  (Thrum)

Makaoku is an ʻili in Waiākea.  In 1909, the Territory set aside 3.5-acres in the ʻili of Makaoku, Waiākea as the Kauikeaouli Park.  Today, the Liliʻuokalani Gardens (the Japanese Gardens) and associated land has a land area of about 30-acres and includes this former park named for the earlier king.

Mokuola was repeatedly struck when tsunami entered Hilo Bay.

“We have had a great disaster at Hilo … at 5 o’clock it swept in, in a mighty wave, washing up and into nearly all the stores … But at Waiākea the damage was frightful. … There has been nothing like this tidal wave since the year 1837 … when many grass houses were destroyed.”  (Severance, Pacific Commercial Advertiser, May 26, 1877)

“The water was 3 inches deep in Conway's store, when the 5 o'clock wave came In. The wave at Waiakea must have had a perpendicular height of 16 feet, to have taken the bridge and wharf where they now lie. The water swept completely over Cocoanut Inland, and the hospital there has disappeared.”  (Severance, Pacific Commercial Advertiser, May 26, 1877)

A tsunami struck again. “Cocoanut Island was pretty well wrecked. The wave swept it completely.  The old house formerly used by the keeper of the island, was turned completely around and swept seaward for a distance of about 20 feet and then laid flat on the ground.  A tall cocoanut tree, directly in its path was snapped off at the ground. The bathhouses were also torn down and moved some 12 feet nearer the landing place.”  (Hawai‘i Herald, February 8, 1923; Miller)

There is a coconut palm on the Island with small bands that indicate the maximum wave height of tsunami that washed over the island (8-feet, 1957; 12-feet, 1952; 15-feet, 1960; and 26-feet, 1946.)

The Spanish-American War was a conflict in 1898 between Spain and the United States, effectively the result of American intervention in the ongoing Cuban War of Independence.  Back then, Spain had interests in the Pacific, particularly in the Guam and Philippines.  Although the main issue was Cuban independence, the ten-week war was fought in both the Caribbean and the Pacific.

In the Islands, there was no assigned garrison here until August 15, 1898, when the 1st New York Volunteer Infantry regiment and the 3rd Battalion, 2nd US Volunteer Engineers landed in Honolulu for garrison duty.  They setup camp (‘Camp McKinley’) at Kapiʻolani Park.

Later (November 8, 1898,) approximately 200-soldiers of the 1st New York sailed from Honolulu to Hilo to inspect sites for a possible permanent military post – a highlight of their visit was a hike to the Kilauea volcano. The soldiers camped in the new wharf (just down the coast from Mokuola.)  (Greguras)

In 1900, the Hilo Swimming Club petitioned the government to designate Mokuola as a recreation area. Swimming facilities including a bathhouse and diving boards were built.

In 1910, a 30-foot-high wooden diving tower was built with platforms at 5-foot, 14-foot, and 30-foot levels. After it was destroyed in the tsunami of 1923, a stone tower was built with two levels, steps, springboards, and railings.

At the beginning of World War II, the military took control of Coconut Island, and the Navy used this tower to train troops in amphibious warfare.  (Valentine)

This was not the only military use on the Island.  In 1942, Mokuola USO was established, and recreational and training facilities were constructed there for American soldiers.  The facilities were officially opened to soldiers in 1943.  (Miller)

During the war, the island was restricted to military personnel. On two days per week, however, lady friends of servicemen were allowed to visit the USO, which was accessed by a pontoon bridge, the first bridge to the island. During the occupation, a new pavilion, showers and restrooms were built. The military gave the island back to the county in 1945. (Valentine)

When the island was finally turned over to the county in 1945, the pontoon bridge was put off-limits due to it being a “hazard to children and too costly to maintain.”

Boat service between the island and the shore resumed until April 1, 1946 when a devastating tsunami once again destroyed all of the structures on Mokuola except for a concrete diving tower that is believed to have been constructed by the Army Corps of Engineers for training purposes.  (Miller)

The 1960 tsunami washed completely over the island, destroying all buildings and the new bridge there. For three years, Mokuola was abandoned.

Funds were eventually allocated for a major restoration project of the island, including a new metal and concrete bridge, and new concrete walls to slow erosion.

By 1969 the bridge was completed and the park was re-opened to the public.  (Miller)  It remains a public park.

The image shows Mokuola. (DMY)   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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Banana Patch

Some of the surfers and hippies were intent on inventing a new culture. Others were simply escaping from Mainland restrictions during and after “the summer of love.”  (Youngblood)

It was part of the commune culture that started in the early-1960s on the continent, initially in the cities, then expanding into other areas, including Hawaiʻi.  By 1969, Newsweek estimated that there were 10,000 hippies in more than 500 communes.  (Miller)

On Maui, David Joseph made the Banana Patch available to them, “an Open Land community set in a valley of banana trees.”  It was called the Banana Patch (or simply the Patch.)

“Since (1964,) a dozen homemade houses had been built by young people … The owner, an older man … was a native Hawaiian who shared (the) big-hearted attitude towards the homeless”.  (Ramon; diggers)

“I was 21 years old when I came here.  I met a family on Maui.  Mr and Mrs Joseph extended an invitation to me to live on their Banana Patch in Haiku.”

“My boyfriend and I were homeless and without work at the time.  It was a wonderful opportunity for someone like me. … .  He loved to build shacks and let people live for free in them.”  (Reyes)  “There were only two rules: don't touch the bananas and don't strike your brothers.”  (Quayle)

Twenty-six houses were scattered across the floor and up both sides of the valley.  Ginger, taro, corn, okra, cucumbers, squash, broccoli, brussel sprouts, tomatoes, radishes, sweet potatoes, Irish potatoes, lima beans, black-eye peas, papayas, plums, mountain apples, grapes, oranges, bananas, lemons, passion fruit and blackberries were planted in small clearings.

Joseph “bought the land in 1950 from my father-in-law. It was a very lonesome spot. After 14 years these children came. They were peaceful and wanted no violence, were vegetarians and liked to live alone, exploring the world.”

“I talked to them and they were very good children. I invited them to the Patch and told them you must build a roof over your heads.  During the next five years, I met about 2,000 people in and out. I now have friends all over the world.”  (Joseph; Quaye)

The late-1960s saw an invasion of hippies, which came as “quite a shock to the local community.  There was a lot of conflict.” Problems included complaints from longtime residents that hippies were dirty, collected welfare and didn't work.  (Maui News)

Nudity was the norm.  The strange newcomers clashed with the establishment and were accused of freeloading and stealing.   (Hurley)

There were two major encampments on Maui. One was in the kiawe scrub behind Oneloa Beach at Makena. The other was “Banana Patch” in Haiku, where a kindhearted landowner allowed the construction of a shanty town.  (Youngblood)

Local Police conducted raids at Banana Patch, as well as Makena and Honolua.  Charges ranged from indecent exposure, trespassing or both.  Sentences were up to 60-days in jail, but would be commuted if the person left Maui immediately.  (Schou)

“The County doesn't like what I'm doing”, said Joseph, who has allowed all comers to live on his land and build their dwellings according to personal taste.

“The County Attorney's office said Joseph was given the opportunity to comply with regulations and Joseph sought to show that the shacks were exempt from the codes because they were built in a farm zone.”

“He took an adamant stand, positive that he was 'doing a good thing,' and his lawyers argued during several hearings in Second Circuit Court that the County was acting against the Banana Patch because it disliked the inhabitants.”  (Honolulu Star-Bulletin; Quayle)

Faced with fines nearing $15,000 and two years in jail on 28 violations of building codes, land use laws and health regulations, Joseph felt it was time to sell.  His public defender attorney, Phil Lowenthal bought the property.

A deal was made between Joseph’s attorneys and the government.  “The deal, Joseph disclosed, involves the dropping of all charges against him if he tears down the Patch homes.”  (Quayle)

After a hepatitis outbreak at Banana Patch, state health workers quarantined the site.  (Schou)  The Patch was closed.  The 25 shacks in the banana patch that were in violation of County regulations were taken down and trees planted in their stead.  (Quayle)

Joseph described the closing of the Banana Patch as “an insane disgrace of political power on the part of the Mayor” and “a blow to freedom” which would “do more harm than good”.

With constant court battles since June, 1969, and personal appearances in court “about four times”, Joseph estimates it ”cost Maui County $100,000 easy” to prosecute the case.  (Quayle)

After leaving the Banana Patch, David Joseph went to live in Kokomo, Maui near Makawao. His Hawaiian wife Hanamaikai, from Hana, had a stroke and passed away.  Joseph passed away on July 6, 1981. (Quayle)  The image shows David Joseph in 1978 (Banana Patch Fantasy Productions.)

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Nauhopoouah Hopoo

Hopu, “was born about the year 1795, in Owhyhee, one of the Sandwich Islands.  After my mother had left me, she went and told one of my sisters to take my life away ... (however, his) aunt took a blanket with her ... (took him in her arms and took him) into her own brother's house.”  (Hopu)

“Then her brother said unto his wife, this child shall be our son, for his name shall be called Nauhopoouah Hopoo, and we will be his feeders. So they nourished (him)”.  He lived with his uncle until he was four; then returned to his parents until he was eight (later living with his brother.)

“Among the American traders who frequently visit the Sandwich Islands, was Captain Brintnal, of New-Haven, (Conn.) who in 1807, touched and tarried some time at Owhyhee, one of these Islands.”  That year, Hopu and Henry ʻŌpūkahaʻia sailed with Captain Brintnall on the ‘Triumph.’

The Triumph set sail for the Pacific Coast of North America to pick up sealers, one of whom, Russell Hubbard, was a Yale student from Connecticut. Six months later the ship returned to Hawaiʻi, then went on to China, and finally New York. During the long voyage Hubbard tutored Henry and Hopu in English, and taught them about the Bible.  (Cook)

The ship returned to America by the way of China, and arrived at New-Haven early in the fall of 1809.  On their arrival on the continent, Hopu was given an additional name Thomas.

“After Hopoo had lived for a season in New-Haven, his disposition seemed inclined rove than to study.  He rejected an invitation of Obookiah to go with him to Andover and be taught.”  (ABCFM)  However, he learned to write and spell some basic words.  He chose the life of a sailor - he served on an American ship in the War of 1812.

After returning from his last voyage, he hired himself out in several families as a servant or coachman.  For about nine months, Hopu settled down with a Grangor family at Whitestown, NY. He lived with various families, until September 1815, when he returned to New-Haven, joined ʻŌpūkahaʻia and resumed his studies, including religious instruction.   (Narrative of Five Youth, 1816)

“In this place I become acquainted with many students belonging to the College. By these pious students I was told more about God than what I had heard before … I could understand or speak, but very little of the English language. Friend Thomas (Hopu) went to school to one of the students in the College before I thought of going to school.”  (ʻŌpūkahaʻia)

Hopu and ʻŌpūkahaʻia stayed together in school at Litchfield Farms from the late-1816 until April 1817, when they started their training at the Foreign Mission School in Cornwall. Of the four Hawaiian boys who came with the pioneer party, Hopu was best prepared to serve, for he had proved a good scholar, even in theology. (Kelley)

On October 23, 1819, the Pioneer Company of American Protestant missionaries set sail on the Thaddeus for the Islands.  These included two Ordained Preachers, Hiram Bingham and his wife Sybil and Asa Thurston and his wife Lucy; two Teachers, Mr. Samuel Whitney and his wife Mercy and Samuel Ruggles and his wife Mary; a Doctor, Thomas Holman and his wife Lucia; a Printer, Elisha Loomis and his wife Maria; a Farmer, Daniel Chamberlain, his wife and five children.

With the missionaries were four Hawaiian students from the Foreign Mission School, Thomas Hopu, William Kanui, John Honoliʻi and Prince Humehume (son of Kauaʻi’s King Kaumuali‘i.)  (Unfortunately, ʻŌpūkahaʻia died suddenly of typhus fever in 1818 and did not fulfill his dream of returning to the islands to preach the gospel.)

They reached Hawaii on March 30, 1820. When the boat which they had sent to a landing on the Kohala coast, returned to the vessel, these were the tidings given to the missionaries: “Kamehameha is dead; his son Liholiho is king. The tabus are at an end; the idols are burned; the temples are destroyed.  There has been war. Now there is peace.”  (HEA) They later landed in Kailua-Kona, April 4, 1820.

Hopu and Kanui remained with the Thurstons and Holmans at Kailua to serve as interpreters and aides to the king. Hopu was reunited with his father, who moved his family to Kailua, where Hopu cared for him teaching him to know Jesus and praying with him faithfully. He also served the king's household and aided Thurston by translating his teachings and preaching.  (Kelley)

Later at Lāhainā, “Hopu, in visiting the back part of Maui with the king, was particularly attracted by one of the daughters of the land.  When he returned to Honolulu, he brought to our cottage the girl of eighteen, wishing to commit her to me for special training.”  (Thurston)

Hopu declared “since the Almighty has excited in my heart such yearnings for her, I think it is his will that I marry her.” Lucy Thurston named her Delia.

“Their marriage (August 11, 1822) was publicly solemnized in the church. The king and principal chiefs were there.  (It was the first Christian marriage in the Islands.)”

“Hopu appeared as usual in his gentlemanly black suit. By his side stood Delia, dressed in a ... complete and fashionable dress in white, was added a trimmed straw bonnet. It was the first native woman's head that had been thus crowned.”  (Thurston)

After helping Bingham in Honolulu for some time, Hopu settled in Kailua where he kept busy teaching, holding Sabbath meetings for the governor, assisting in translating the Bible, and caring for his father (who died after four years at the age of 80. His funeral service was the first missionary one to be held in Hawaiʻi.)  (Kelley)

Throughout those early missionary years in Hawaiʻi, Hopu appears here and there preforming his duties; forcibly delivering a sermon, spreading cheer, comforting and aiding to those suffering.

Chester Lyman, visiting the islands in 1846 found Hopu working in a store in Honolulu. He reports he was over 50 and an interesting man.  He has been a consistent and useful man since he returned and is now one of the deacons of the Kailua Church where he resides.  (Kelley)  The image shows Thomas Hopu.

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Nine Traditions That Emphasized Chiefly Rank

In 1920, Martha Beckwith became the first person to hold a chair in Folklore at any college or university in the country. The Folklore Foundation, established at Vassar, was an unprecedented institution and became a center of research in the almost entirely new field of folk culture.  (Vassar)

“Position in old Hawaiʻi, both social and political, depended in the first instance upon rank, and rank upon blood descent-hence the importance of genealogy as proof of high ancestry.”

“Grades of rank were distinguished and divine honors paid to those chiefs alone who could show such an accumulation of inherited sacredness as to class with the gods among men. Since a child inherited from both parents, he might claim higher rank than either one.”  (Beckwith)

There were nine traditions that emphasized chiefly rank:

1. a family genealogy tracing back to the gods through one of the two sons of Ki‘i, Ulu and Nanaʻulu, and by as many branches (lala) as family relationship could be stretched to cover
2. a name chant, composed at birth or given in afterlife, glorifying the family history not only of persons concerned but also of places made sacred by particular events or association
3. signs in the heavens by which ʻaumakua of the day recognized their offspring on earth
4. a special place set aside as sacred to the birth of high-ranking chiefs (i.e. Kūkaniloko)
5. the sacred cord (aha) stretched at the entrance of a chief's dwelling, under which all of lower rank must pass but which fell "of itself" before the approach of anyone of equal or higher position
6. wealth, especially in lands, labor and specialized objects such as foods, ornaments, colors belonging to ranking chiefs alone
7. the power of the kapu, which gave the ranking chief immense personal privilege, although the ruling chief might have actually more power over lands and wealth (before certain captive chiefesses of Maui of incredible sanctity, according to Kamakau, Kamehameha himself was of lower rank)
8. the right to officiate in the heiau as both chief and priest 
9. at death, the final deification of the bones and their laying away in a sacred and secret place difficult of access (one of the most important such place in ancient times being the ʻĪao valley on the island of Maui)

Rank depended primarily upon blood; but of great importance was the conduct of life by which one could, by carelessness in preserving the kapu and in making proper marriages, lose caste and prerogatives under the severe discipline of the Aha-ali‘i (Council of Chiefs,) or could, through a royal marriage, raise the rank of one’s descendants upon the family line.

The image, ‘Aha Ula’ by Brook Parker, represents the chiefly rank.  Information here is primarily from Beckwith, Mookini and Yardley.

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Hōnaunau

Each island was divided into several moku (districts,) of which there are six in the island of Hawaiʻi, and the same number in Oʻahu. There is a district called Kona on the lee side and one called Koʻolau on the windward side of almost every island.  (Alexander)  The moku of Hawaiʻi Island are: Kona, Kohala, Hāmākua, Hilo, Puna and Kaʻū.

The Polynesians who came to the Hawaiian Islands were quick to consider the sunny, sheltered Kona district of Hawaiʻi, rising gently to fertile, cloud-covered slopes, as an environment suited to their needs.

It was ideal for food crops such as taro, breadfruit, banana, sweet potatoes and sugar cane they brought with them. Its clear, calm waters offered excellent near- and off-shore fishing. This coast became the most densely populated area in the islands and the coveted land of the chiefs.

In the centuries prior to 1778, seven large and densely-populated Royal Centers were located in Kona along the shoreline between Kailua and Hōnaunau.  These included Kamakahonu at Kailua Bay, Hōlualoa, Kahaluʻu, Keauhou, Kaʻawaloa, Kealakekua and Hōnaunau.

The compounds were areas selected by the aliʻi for their residences; aliʻi often moved between several residences throughout the year.  The Royal Centers were selected for their abundance of resources and recreation opportunities, with good surfing and canoe-landing sites being favored.

Structures associated with the Royal Centers include heiau (religious structures) and sacred areas, house sites for the aliʻi and the entourage of family and kahuna (priests), and activity areas for burial, bathing, games, recreation and crafts and often a puʻuhonua (refuge area.)

The small but deeply indented Hōnaunau Bay, with a sandy cove where canoes could be easily beached, was a favorite residence for the king.  (Emory)

The grounds of the Royal Center was centered around the small embayment known as Keoneʻele Cove.  Cup holes, which may have held kapu sticks, are noted to the north, east and southern boundaries of this area. It is believed that these kapu sticks demarcated the boundary of the royal area.

In pre-contact times, the royal grounds contained several chiefly residences and ceremonial-related structures. Other highlighted sites used by royalty included the Heleipālala fishponds and Keoneʻele Cove canoe landing.

“When first seen by Europeans, the district was composed of scattered coastal settlements of thatched houses with two nodes large enough to be called villages: Hōnaunau at the north end and Kiʻilae at the south.”  (NPS)

“Hōnaunau, we found, was formerly a place of considerable importance, having been the frequent residence of the kings of Hawaii, for several successive generations.” The town contained 147-houses. (Ellis, 1823)

“We arrived in the afternoon at a village by the seaside called Hōnaunau, about two leagues (4-miles) to the southward of Kealakekua Bay. … They took us to a large house which was tabooed for the king, with a number of smaller houses contiguous to it for sleeping in and for his attendants when he comes to the village.”

“We were told that he has a set of houses kept for him in the same way in every village he is likely to stop at round the Island, which; when he once occupies or eats in, cannot afterwards be used by any other.”  (Menzies, 1793)

A feature found at Royal Centers were fishponds.  Cartographer Henry Kekahuna called the Honaunau ponds Heleipālala. These were a number of fish ponds inland from the shore and containing a mixture of fresh and ocean waters.

They were probably stocked with fish (most likely ʻamaʻama (mullet) and awa (milkfish.))  Given their location within the royal grounds, an area inhabited and used by aliʻi, the Heleipālala ponds were most likely kapu (prohibited) to commoners.

Beyond the boundaries of the royal grounds, around the head of Hōnaunau Bay, lived the chiefly retainers and the commoners. To the south were scattered settlements along the coast and inland under the cliffs of Keanaeʻe.  (NPS)

At Hōnaunau was the puʻuhonua, The Place of Refuge, termed the ‘City of Refuge’ by Rev. William Ellis in 1823, with its adjoining chiefly residences and associated with the Royal Center.

Hōnaunau was not the only puʻuhonua in the Islands.  Ethno-historical literature, and available physical, cultural, and locational data, note at least 57-sites across the Islands.  Puʻuhonua tended to occur in areas of high population and/or in areas frequented by chiefs.  (Schoenfelder)

Hale O Keawe, at the northern end of the eastern wing of the Great Wall at Puʻuhonua O Hōnaunau, was named after and either built by or for Keawe around 1700.  In ancient times the Heiau served as a royal mausoleum, housing the remains of deified high chiefs.

Historical information indicates that in the area immediately east of the Hale o Keawe was once the location for a ti leaf thatched structure called the “Hale O Lono.”  In 1919, archaeologist JFG Stokes was told by elderly Hawaiians that this area was a temple used for the four periods of prayer held monthly for eight months of the year.

The area bordering the east side Keoneʻele Cove was traditionally known as Kauwalomālie. Kauwalomālie is said to have contained a large platform, fronted by an 8-foot high retaining wall. The platform was reportedly the location for a chiefly residence and/or ceremonial area.  (NPS)

At about the time of ʻUmi (about the same time Christopher Columbus was crossing the Atlantic,) a significant new form of agriculture was developed in Kona; he is credited with starting this in Kona.  Today, archaeologists call the unique method of farming in this area the “Kona Field System.”

This intensive agricultural activity changed farming and agricultural production on the western side of Hawai'i Island; the Kona field system was quite large, extending from Kailua to south of Hōnaunau.

In lower elevations all the way to the shore, informal clearings, mounds and terraces were used to plant sweet potatoes; and on the forest fringe above the walled fields there were clearings, mounds and terraces.  Sweet potatoes grew among the breadfruit.

In 1871, a coastal trail that originally extended from Nāpōʻopoʻo south to Hoʻokena was repaired, and renamed the 1871 Trail.  It is a section of the historic coastal Alaloa (regional trail) and was a primary route of travel between communities, royal centers, religious sites and resources.  (Improved, it was a ‘two-horse trail’ because it was widened to accommodate two horses.)

The Alahaka Ramp, located near the southern end of the Keanaeʻe Cliffs, is a massive stone ramp that connects the historic 1871 Trail to Kiʻilae Village.  Prior to the construction of the ramp (probably in the mid-1800s,) folks used a ladder or rope to get up the slope.

(In 1918 the trail section north of Hōnaunau was improved for wheeled traffic; however, the section south to Hoʻokena was never modified for motorized vehicles.)

In 1891, the lands at Hōnaunau were deeded to the Bishop Estate Trustees and from 1921-1961 the County of Hawaiʻi leased the Bishop Estate-owned lands for a County Park. It is during this time, they constructed a series of seawalls that fronted the eastern and western sides of Keoneʻele Cove. (NPS)

The image shows Keoneʻele Cove and the area known as Kauwalomālie (NPS, 1912.)  I have added other images to a folder of like name in the Photos section on my Facebook and Google+ pages.

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Early Communication

“Marine Telegraph. Through the exertions of Mr. Jackson, Post Master, we are at length likely to have a marine telegraph erected on ‘Telegraph Hill,’ a knoll just back of Diamond Head and a little to westward of the government road to Waialae. A sum sufficient to defray the cost attending its erection and for keeping it in operation for some months has been subscribed.”

“So much has been said about the supposed value of a telegraph, that we are glad the experiment is to receive a fair trial. The telegraph will consist of a pole (seventy) feet in height, to have four arms, each four feet long.”

“From this knoll vessels can be seen in a clear day from twenty to twenty-five miles either way from Diamond Head, and all coasters as well as foreign vessels will be reported by it.”

“One advantage will be that China bound vessels, passing during the day time can be reported, and probably in most cases can be boarded from the port, to procure news, where heretofore they have passed without stopping.”  (Pacific Commercial Advertiser, June 4, 1857)

On June 12, 1857, a marine telegraph was put into operation behind Diamond Head.  A companion semaphore signal was put on Honolulu Hale on Merchant Street in downtown Honolulu.

This device was actually a kind of semaphore designed to send visual (rather than electric) signals to the post office in Honolulu Hale when an approaching ship was sighted. (Schmitt)

The ‘marine telegraph’ is a semaphore.  Initially set up by the local Post Master to time the landing of ships to collect the mail, it also served as a means to notify the community of what ship was landing, especially those who service the ships and their passengers.

“There were very few who could not read the signals made by the directions of the arms of the semaphore and as soon as any was made some one would call out “whale ship coming past Koko Head” or “Fore and after coming past Barber's Point” or “Steamer coming past Koko Head” as the case might be.”  (Pacific Commercial Advertiser, May 21, 1905)

The postmaster posted advertisements in the newspapers offering to sell “Marine Telegraph Cards of Signals” for $1.

“Back of the head (Lēʻahi, Diamond Head) there was a lookout and when he saw a ship coming he raised a flag. Directly I saw it I gave the cry ‘Sail, ho!’ - and up went the signal on the semaphore. It was my call that brought the people from the neighboring offices and the signal from those further away.”

“If it turned out to be a whaler, all was well; but if it happened to be a schooner from the other islands I came in for a drubbing of words from everybody within the limits of civilization. I as the small boy who was blamed for the error of the lookout and seldom praised for his correct reports.”  (Stacker; Sunday Advertiser, December 5, 1909)

“Naturally there was a good deal of rivalry among the pilots, for in those days and for years, they received their compensation by the way of fees. Each man was supposed to leave the pilot house when a signal was given and go out to meet the vessel. The first man out got the ship and the fee.”

“If there were more coming down the channel Signal No. 2 would show it.” (Stacker; Sunday Advertiser, December 5, 1909)

“This enterprise, which has now been conducted for some two years, has proved itself of so much public benefit that there is scarcely a man in the community who would not regret to see it discontinued.” (Pacific Commercial Advertiser, November 17, 1859)

Unfortunately, a storm in 1872 took the semaphore out of service.  The loss was felt … “That the telegraph is needed and must be put in order again, everyone will concede; but the question is, whose duty is it to see the thing done.”   (Pacific Commercial Advertiser, January 27, 1872)

The Chamber of Commerce met shortly thereafter.  “It was the general understanding that the telegraph must be resumed, and a committee was appointed to procure subscriptions and attend to the necessary details.”  (Pacific Commercial Advertiser, February 17, 1872)

“When the telephone system got into working order the lookout station was moved to a position on Diamond Head which gave a view further along the channel, because it was no longer necessary for the station to be in full view of the city.” (Hawaiian Star, February 10, 1899)

In 1878 Samuel G Wilder established the first telephone line on Oʻahu, from his government office to his lumber business.  “By the fall of 1881 telephone instruments and electric bells were in place in the Palace.”  (The Pacific Commercial, September 24, 1881)   (Charles Dickey in Haiku, Maui had the first phones in the islands (1878;) connecting his home to his store.)

Diamond Head was connected by telephone with the book store of Whitney & Robertson conducted in Honolulu Hale.  (Evening Bulletin, September 27, 1907)  The Marine Telegraph semaphore system was later discontinued.

Right about this same time, Hawaiʻi was getting connected through a submarine telegraph cable.  The first submarine cable across the Pacific was completed (landing in Waikīkī at Sans Souci Beach) linking the US mainland to Hawaiʻi, Canada, Australia, New Zealand and Fiji (1902) and Guam to the Philippines in 1903.  (The first Atlantic submarine cable, connecting Europe with the USA, was completed in 1866.)

The first telegraph message carried on the system was sent from Hawaiʻi and received by President Teddy Roosevelt on January 2, 1903 (that day was declared “Cable Day in Hawaiʻi.”)  On January 3, 1903, the first news dispatches were sent over the Pacific cable to Hawaiʻi by the Associated Press.

On the afternoon of July 4, 1903, Honolulu was connected to the Pacific cable from Midway Island, which extended east to the Philippines and China. On that day, the Pacific cable commenced full operation between Asia and Washington, DC.

The image shows a photo of Merchant Street and labeled with various uses there (including the semaphore above Honolulu Hale.) (1885)  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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