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April 15, 2022 by Peter T Young Leave a Comment

Hāpuʻu and Kalaʻihauola

 

Hiʻiaka, looking towards the uplands, where she saw Hāpuʻu and Kalaʻihauola – “I do not want you to say I did not acknowledge you, so here are the chanted regards from the traveler.” Then Hiʻiaka offered up this kanaenae (chant of praise.)

O Hāpuʻu and Kalaʻihauola
O women who dwell on the Koʻolau range
Residing upon the pathway
I offer this chant for those who pass that way.

Hāpuʻu and Kalaʻihauola were supernatural grandmothers of Piʻikea, wife of ʻUmi-a-Līloa.  They wanted to have a grandchild to take back to Oʻahu to raise, because the mother of Piʻikea, Laieloheloheikawai, belonged to Oʻahu. (Laieloheloheikawai sent Hāpuʻu and Kalaʻihauola to the Island of Hawaiʻi to bring back one of Piʻikea’s children.)  ʻUmi refused.

Then, people in the village started to die at night; the supernatural personages of Hāpuʻu and Kalaʻihauola murdered the people … this continued every night, the people dying without cause.

Piʻikea then said to ʻUmi-a-Līloa: “There is no other cause of death. My grandmothers, Hāpuʻu and Kalaihauola, did the killing. They were sent by my mother to bring one of our children, but you have withheld it, and that is why the people are murdered.”

Then, when Hāpuʻu and Kalaihauola were at the house with Piʻikea, the latter being pregnant with child, the old women slapped on Piʻikea’s knees and the child was delivered in front of one of the old women.

The child being a girl, it was taken away by the deities and lived in Oahu. Thus the child Kahaiaonui-a-Piʻikea, or Kahaiaonui-a-ʻUmi, became the adopted of Laielohelohekawai.  (Fornander)

“Within a few yards of the upper edge of the pass, under the shade of surrounding bushes and trees, two rude and shapeless stone idols are fixed, one on each side of the path, which the natives call ‘Akua no ka pali,’ gods of the precipice”.

“They are usually covered with pieces of white tapa, native cloth; and every native who passes by to the precipice, if he intends to descend, lays a green bough before these idols, encircles them with a garland of flowers, or wraps a piece of tapa round them, to render them propitious to his descent”.

“All who ascend from the opposite side make a similar acknowledgment for the supposed protection of the deities, whom they imagine to preside over the fearful pass. This practice appears universal for in our travels among the islands, we have seldom passed any steep or dangerous paths, at the commencement or termination of which we have not seen these images, with heaps of offerings lying before them.”  (Ellis, 1834)

“At the bottom of the Parre … offerings of flowers and fruit are laid to propitiate the Akua Wahini, or goddesses, who are supposed to have the power of granting a safe passage.” (Bloxam, 1826)

“… the old people said that their ancestors had been accustomed to bring the navel cords of their children and bury them under these stones to insure protection of the little ones from evil, and that these were the stone women …”  (Westerfelt)

The two stones, believed to embody two kupua goddesses, Hāpuʻu and Kalaʻihauola, on each side of Kalihi Stream, are also associated with the ‘E‘epa (small folks related to the Menehune,) that would cause rain if the proper offerings were not left near these stone.

“They (Hāpuʻu and Kalaʻihauola) were said to be mysterious people from this side of the valley of Nuʻuanu. They left Nuʻuanu with others of their kind because there was a war in Nuʻuanu and some fled.  Some settled in the uplands of Kalihi.”  (Joseph Poepoe; Cultural Surveys)

Mary Kawena Pukui states that the latter should be pronounced “Kala‘iola,” because of the word ola (‘life’) reflects that those who placed navel cords here were seeking life for their babies.   (pacificworlds)

The stones stood in an area of pools of spring water. One pool was icy cold, others warm, Hawaiian mothers brought their newborn babes to the spot and bathed them in the warm spring.  (Clarice Taylor, Honolulu Star Bulletin, August 18, 1954)

Travelers to the area placed lei and flowers upon the stones, at the same time asking the ʻEʻepa not to play tricks on them.  A favorite lei offering was made of the sweet smelling pala palai fern.

The pools marked the spot where the great god Kane struck the earth and brought forth water. It is called Ka puka wai o Kalihi, the water door of Kalihi.

The two famous stones were destroyed by bulldozers in October 1953 when the men first cleared the area for the approach road for the Wilson Tunnel.

“Their destruction was probably the cause of the drought which gripped this Island during the Fall months and the heavy rains which have been falling this summer (1954) and caused the Wilson Tunnel cave-in, the Hawaiians say.”  (Clarice Taylor, SB, August 18, 1954)

© 2014 Hoʻokuleana LLC

Filed Under: Hawaiian Traditions Tagged With: Kalaihauola, Hiiaka, Piikea, Hapuu, Hawaii, Oahu, Kalihi, Umi-a-Liloa

April 14, 2022 by Peter T Young 1 Comment

“The Prophet”

The headline in the October 24, 1868 Pacific Commercial Advertiser boldly stated “Insurrection on Hawaiʻi.”

“For several years past, one (Joseph Ioela) Kaʻona … imbibed the idea that he was a prophet sent by God to warn this people of the end of the world. For the three years he has been preaching this millerite doctrine on Hawaiʻi, and has made numerous converts.”    (PCA, October 24, 1868)

Kaʻona was born and brought up in Kainaliu, Kona on the island of Hawaiʻi. He received his education at the Hilo Boarding School and graduated from Lahainaluna on Maui.

Following the Māhele, Kaʻona was employed surveying kuleana (property, titles, claims) in Kaʻū and Oʻahu. He was well-educated and was later employed as a magistrate, both in Honolulu and in Lāhainā. (Greenwell)

Then, he felt possessed with miraculous powers.

“By the mid-1860s, Kaʻona claimed to have had divine communications with Elijah, Gabriel, and Jehovah, from whom he’d received divine instructions and prophetic.”  (Maly)  Followers called him ‘The Prophet;’ his followers were referred to as Kaʻonaites.)

“Some months ago he was arrested and sent to the Insane Asylum in this city as a lunatic, but the physician decided that he was as sane as any man, and he was therefore set at liberty again.”  (PCA, October 24, 1868)

“He returned to Kona, and the number of his followers rapidly increased, till now it is over three hundred. They are mostly natives, but some are probably foreigners, as we received a letter a few weeks ago from one of them ….”

“These fanatics believe that the end of the world is at hand, and they must be ready. They therefore clothe themselves in white robes, ready to ascend, watch at night, but sleep during the day, decline to cultivate anything except beans, corn, or the most common food.”

“They live together in one colony, and have selected a tract of land about half way between Kealakekua Bay and Kailua, which the prophet told them was the only land that would not be overrun with lava, while all the rest of the island is to be destroyed.”  (PCA, October 24, 1868)

“Kaʻona was received by (Reverend John Davis) Paris and congregation at Lanakila Church, and he once again drew many people to him with his powerful doctrine. But his claims of prophetic visions, unorthodox methods of teaching, questionable morality, soon caused the larger congregations from Kailua to Kealakekua to become suspicious of his intentions.”  (Maly)

“Some three years ago, the neat little church at Kainaliu was built, by subscription …. Paris, the Pastor preached on certain Sundays, and Kaʻona … one of the Lunas, would preach on others.”

“For a time, all went on smoothly enough, until Kaʻona began to introduce some slight innovations in the form of worship, which were opposed by Mr. Paris and minority of the congregation and the church became split into two factions. … The feud continued to increase …” (Hawaiian Gazette, November 18, 1868)”

When asked to leave Lanakila Church, Kaʻona and his followers refused, Governess Keʻelikōlani was forced to intercede and called upon local sheriff Richard B. Neville.  In September 1867, Kaʻona and followers vacated Lanakila, and moved to an area below the church.  (Maly)

The Kaʻonaites settled on the kula and coastal lands at Lehuʻula, south of Keauhou (near present-day Hokuliʻa.)  “There they built a number of grass houses, erected a flag, and held their  meetings, religious and political … he and his adherents were claiming, cultivating and appropriating to themselves the products of the lands leased and owned by others….”  (Paris; Maly)

Neville was sent to evict them from there.

Kaʻona was arrested and returned to O‘ahu for a short time, but by March 1868, he, again, returned to Kona.

On April 2, 1868, a destructive earthquake shook the island, causing significant damage and tidal waves, and numerous deaths (the estimated 7.9 magnitude quake was the strongest to hit the Islands.)

Kaʻona described it as the final days.

“(The Kaʻonaites) have taken oath, that they will all be killed before they surrender. I am ready to start from here at any time, with quite a company of men. If we hear that there is need for more help. We are badly off for good firearms here.”

“Kaʻona’s party have threatened to burn all the houses in Kona & to take life. It may not be as bad as it is represented”.  (Governor Lyman of Interior Minister Hutchinson, October 25, 1868; Maly)

On October 19, Sheriff Neville, his deputy and policemen, approached Kaʻona once again to evict them, and Kaʻona encouraged his followers to fight. A riot took place.

“Neville was felled from his horse by a stone, which struck him on the head … (an assistant) tried to get Neville, but the stones were too many, and so he fled likewise, and was pursued ….” (Hawaiian Gazette, June 23, 1869)  Neville and another were both brutally killed.  The event has been referred to as Kaʻona’s Rebellion, Kaʻona Insurrection and Kaʻona Uprising.

Kaʻona eventually surrendered; he and sixty-six of his followers were arrested, and another 222 were released after a short detention.  Kaʻona was returned to O‘ahu, convicted and sentenced to ten years of hard labor.

But in 1874, shortly after David Kalākaua (he and Albert Francis Judd had been appointed Kaʻona’s defense attorneys in 1868) became King, he pardoned Kaʻona. By 1878, Kaʻona had once again taken up residence at Kainaliu vicinity, and undertook work with the poor.  Kaʻona died in 1883.  (Maly)

© 2022 Hoʻokuleana LLC

Filed Under: Missionaries / Churches / Religious Buildings, Prominent People Tagged With: RB Neville, Lanakila Church, John Davis Paris, Judd, Hawaii, Kalakaua, Kona, King Kalakaua, Kaona

April 13, 2022 by Peter T Young Leave a Comment

Honuaʻula

The moku (district) of Honuaʻula includes the Southeastern portion of the island of Maui from the coastal bay of Keawakapu (modern day South Kihei area) to the rocky shoreline of Kanaloa point, seven miles south of Keoneʻoʻio (La Perouse) Bay.

The moku of Honuaʻula extends inland to what is now the southeastern face of Haleakala National Park and includes the upland regions of Ulupalakua and Kanaio. It also includes the Island of Kahoʻolawe a few miles away across the ʻAlalakeiki channel (the “rain shadow” of Maui’s Haleakalā, a “cloud bridge” connects Kahoʻolawe to the slopes of Haleakalā.)

The upper areas were in sandalwood and koa forests. Prior to European contact, early Hawaiians farmed sweet potatoes, dry land taro and harvested wood, birds and pigs from these forested areas.

Researchers believe that in the era from AD 1300 to 1800 native forests in southeast Maui areas like Honuaʻula began much lower- around the 2,300 to 2,800 foot elevation. These views are based upon analysis of bird and snail remains, common species represented in studies of Honuaʻula’s neighboring moku (district) of Kahikinui.

The areas below the west and south slopes of Haleakalā (Kula, Honuaʻula, Kahikinui and Kaupo) in old Hawaiian times were typically planted in sweet potato. The leeward flanks of Haleakalā were not as favorable for dry or upland taro. However, some upland taro was grown, up to an altitude of 3,000 feet.

The district was one frequented by droughts and famines. Hawaiians supported themselves by cultivating in the uplands, and fishing, with some lowlands agriculture when rains fell. They also traded woven goods and other items for kalo from Na Wai ʻEhā (Waikapū, Wailuku, Waiʻehu and Waiheʻe.)  (Maly)

Archaeologists have proposed that early Polynesian settlement voyages between Kahiki (the ancestral homelands of the Hawaiian gods and people) – Kahikinui, the district neighboring Honua‘ula to the south, is named because from afar on the ocean, it resembled a larger form of Kahiki, the ancestral homeland.  (Maly)

Honuaʻula (literally, Red-land or earth) is comprised of twenty traditional ahupuaʻa.  Honuaʻula was a legal-judicial district throughout the nineteen century. In modern times, Honuaʻula has been joined with portions of the traditional moku of Kula, Hamakuapoko and Hamakualoa to form Maui County’s Makawao land management district.  (de Naie)

The Honuaʻula lands are tied to the legend of the great voyaging chief, Moʻikeha, who sailed to Kahiki (Tahiti) after the devastation of his homelands in Waipiʻo Valley on the island of Hawaiʻi. One of Moʻikeha’s voyaging companions, a chief named Honuaʻula, is said to have given the Maui district its name when he asked to be put ashore there.  (Fornander)

“Where the wind dies upon the kula (plains) is the sub-region of Makena and Kula, where the mists are seen creeping along the plain. This is a land famous with the Chiefs from the distant past.”  (From the tale of Ka-miki, Maly, de Naie)

Because of its proximity to Hawaiʻi Island, favorable wind conditions, long coastline with sandy beaches and several sheltered bays, it is likely that the Honuaʻula district received voyagers from these early excursions. Perhaps this is why it was described in the ancient (AD 1200-1300) name chant of Ka-miki as being “a land famous with the Chiefs from the distant past.“

 “In ancient times, the land was covered with people. From the summits of the mountains to the shore are to be found the remains of their cultivated fields and the sites of their houses.”  (Kamakau, de Naie)

Honuaʻula’s earliest history is tied to the importance of Puʻu Olaʻi (“Red Hill” and “Miller’s Hill”.) Puʻu Olaʻi has its origin in the legendary battle between the volcano goddess Pele and the local moʻo (supernatural lizard) goddess Puʻuoinaina.

Puʻu Olaʻi, a 360-foot cinder cone forms a point and separates Oneloa “Makena” Beach from Oneuli “Black Sand” Beach. A portion of Puʻu Olaʻi further divides Makena Beach into ‘Big Beach’ and ‘Little Beach.’

Honuaʻula is also home to a number of traditional Hawaiian fishponds, most adapted from natural wetlands along the shore. Three of these are shown in old maps in the Honuaʻula, and several more were shown just to the south of Puʻu Olaʻi.

Based upon this cultural view, the earliest population levels of Honuaʻula would have been linked to availability of food from the sea and the land and fresh water resources, as well as the influence of spiritual forces and familial ties.

The presence of trade resources such as dried sea salt, volcanic glass and canoe building materials as well as safe landing areas and favorable currents would all be part of the mix of conditions to determine the extent of population.

In 1789, Simon Metcalf (captaining the Eleanora) and his son Thomas Metcalf (captaining the Fair American) were traders; their plan was to meet and spend winter in the Hawaiian Islands.  After a confrontation with a local chief on Hawaiʻi Island, Simon Metcalf then sailed to Maui and anchored the Eleanora off shore, probably at Makena Bay.

Someone stole one of Metcalfe’s small boats and killed a watchman. Captain Metcalfe fired his cannons into the village, and captured a few Hawaiians who told him the boat was taken by people from the village of Olowalu.

He sailed to Olowalu but found that boat had been broken up, enraged, Metcalfe indicated he wanted to trade with them; instead, he opened fire, about one hundred Hawaiians were killed, and many others wounded.  Hawaiians referred to the slaughter as Kalolopahu, or spilled brains; it is also called the Olowalu Massacre.

From 1800 to the 1840s (in the period prior to the Māhele ʻĀina), the land here was managed for members of the Kamehameha household and supporting high chiefs by  konohiki—lesser chiefs appointed by Kamehameha III and Ulumäheihei Hoapili. (Maly)

Up to the early 1840s, land use, access, and subsistence activities remained as it had from ancient times. But by the middle 1840s, land use transitioned from traditional subsistence agriculture to business interests, focused on ranching and plantations (the latter occurring in the cooler uplands).

Modern agricultural began on the slopes of Haleakalā in 1845 when Linton L Torbert, an active member of the Royal Hawaiian Agricultural Society, farmed potatoes and corn, primarily to supply island merchant ships and California’s ’gold rush’ era.  He later planted sugar.  (The 2,300-acres had first been leased from King Kamehameha III in 1841.)

On January 23, 1856, “Kapena Ki” (Captain James Makee) purchased at auction Torbert’s plantation.  He sold his Nuʻuanu residence. (He was active in Oʻahu business and, later, was the Kapiʻolani Park Association’s first president (they even named the large island in the Park’s waterways after him.))

The Stone Meeting House at Keawakapu (also called Honuaʻula or Makena Church) was completed in 1858.  In 1944, the church known as the Stone House, Honuaʻula, Keawekapu, Makena and Kaʻeo was renamed Keawalaʻi – the name it retains today.  (Lots of information here from ‘Project Kaʻeo’ (de Naie, Donham) and He Mo‘olelo ‘Āina No Ka‘eo (Maly))

© 2022 Hoʻokuleana LLC

Filed Under: Place Names Tagged With: Keawakapu, Honuaula, Hawaii, Maui, Kahoolawe, James Makee, Simon Metcalf, Makena

April 12, 2022 by Peter T Young Leave a Comment

Grand Old Man of the Pacific

“The grand old man of the Pacific,” “the dean of American shipping,” and “self-made shipping magnate” are a few of the phrases often used in reference to Captain Robert Dollar.  (Museum of History and Industry)

Robert Dollar was born at Falkirk in Scotland in 1844. At the age of 13, in 1857, he emigrated to Canada with his family and soon began working in a lumber camp as a cook’s helper.

Dollar used his time at the lumber camp to learn French and to learn how to keep the camp’s accounts. By the age of 22 he was placed in charge of the lumber camp, and in 1872 he was able to purchase his own lumber camp.

 Though his first venture was a failure, Dollar persevered and achieved great success in the lumber business, first in Canada, then in Michigan, and finally in northern California. There, in 1888 at San Rafael, Robert Dollar settled with his wife Margaret Proudfoot, whom he had married in 1874.

From his base in San Rafael, Dollar began buying lumber tracts and camps up the coast to Oregon and as far north as British Columbia. In 1895 Dollar purchased a steam schooner to transport his lumber down the Pacific coast to San Francisco. And so began his second career as a shipping magnate. (Takao Club)

But 1888 had actually been the momentous year for Robert Dollar, Scottish emigrant and owner-operator of a redwood lumber mill at Usual in northern California. Disturbed with the exorbitant tariffs charged by marine carrier that transported his forest yield, this shrewd lumberman decided that the answer lay in owning his own vessel.

Fitting action to thought, Dollar purchased the 218 gross ton steam schooner Newsboy April 19. 1895. The Newsboy paid for itself in less than one year, appealing to the Scotch in a man who was to become one of America’s “Fifty Greatest Business Men.”

“If one tupenny could be so profitable,” he reflected, “why not buy more vessels?” Dollar again dovetailed idea with deed, to start what became the famous Dollar Steamship Lines.

Launching of the Grace Dollar, on May 7, 1898, marked Robert Dollar’s entry into the world of trans-Pacific ships and one year later the canny businessman followed the Grace with the 199 foot Robert Dollar.

Ship followed ship, vessels of wood then steel, each larger and more modern than their predecessors. Within a decade Captain Dollar had the nucleous or a substantial fleet of ocean going sailing vessels and steamers, most carrying family names and all operating under the Robert Dollar Company’s house flag. (Saga, Scott)

At its height in the 1920s, the Dollar Steamship Company was the largest and most successful United States shipping firm, and its signature white dollar sign mounted on red-banded stacks was known around the world.

In the early 1920s, Dollar began a successful strategy of buying shares in his competitors in order to achieve controlling interests. His influence and accomplishments continued to grow.

In 1920 he established a round-the-world cargo service, and in 1924 he established the first round-the-world passenger service to publish scheduled departure and arrival times. (Peaceful Sea)

 In 1925 the Dollar Steamship Company took over its chief competitor, Pacific Mail, which gave it a near-monopolistic share of U.S. Pacific coast shipping.

The late 1920s would turn out to be the peak of Dollar’s shipping fortunes. The Merchant Marine Act of 1928 established generous subsidies for carrying mail. The Act, however, had strict performance requirements and Dollar would need new ships.

The company began an ambitious plan of building six luxurious ocean liners. Before the first ships rolled off the line, the onset of the Great Depression sent the global economy into chaos. Only two of the ships would be completed, the President Hoover and the President Coolidge, which famously set out on their respective maiden voyages at less than half capacity.  (Peaceful Sea)

The Wall Street Crash of 1929 affected the Dollar Steamship Line (renamed that same year), and though the ships were luxurious and state-of-the-art rivaling the best hotels of the era, the ships only carried half their capacity.

On May 16, 1932, Robert Dollar died at the age of 88, and though his son Robert Stanley Dollar took over their shipping business, the company began a steady decline. (Calisphere)

The US Maritime Commission’s mounted pressure on the Dollar Steamship Lines to turn over controlling stock in the company to the Commission upon threat of enforced bankruptcy.

The Maritime Commission accused the old captain’s heirs of using the holding companies to set up a “milking system” to pay themselves fat salaries while the line was drained of its assets. In addition, the line owed the Government $7,500,000, and $2,000,000 to other creditors. Its net current liabilities exceeded assets in 1938 by $46,367.

With the rocks of bankruptcy dead ahead, Stanley Dollar turned 93% of the voting common stock over to the Maritime Commission and bowed out. No cash consideration was involved, but in return, Dollar was absolved of personal liability for the line’s debts.

The Government changed the company’s name to American President Lines, Ltd., ran the line as a US-supervised private corporation, and pulled it off the rocks within a year.

After pouring in $4,500,000 to slick up the ships, the Government cashed in on the wartime shipping boom. By 1943 the line was able to pay off both the new financing and the $7,500,000 Dollar Line debt, most of it, says American President, out of earnings.

By war’s end the Maritime Commission had done so well that buyers became interested. In 1945 a syndicate headed by Charles U Bay, now Ambassador to Norway, bid the flattering sum of $8,600,000. But Stanley Dollar, who had been enviously watching the line’s balance sheets throughout the war, had different ideas.

Even though the Government’s profitable operation was paying $5 a share on the preferred stock, the majority of which is held by the Dollar family ($1,369,720 has been paid out, in all, under Government operation), that was not enough.

Dollar filed suit and stopped the sale. His claim: the Maritime Commission did not own the line. Dollar said that when he transferred the controlling stock to the Maritime Commission in 1938, he did not transfer title.

He had merely posted the stock as collateral for the debt that had now been paid off. Thus, APL belonged to him, Dollar argued, and the Government should hand it back.

The commission countered that Dollar had described himself in writing as “former owner” of the line and, in fact, had written off the stock as a capital loss on his income-tax return.

The commission won the first round in federal district court in Washington, which ruled that Dollar had sold his company.

So the commission confidently continued to build up the line, acquired virtually a new fleet of ships, including two 23,515-ton passenger liners, the President Cleveland and President Wilson.

Under President George Killion, onetime chain-store executive and former treasurer of the Democratic Party, the line’s operations were streamlined and costs cut. 1949’s profit after taxes: $2,517,989.

But in July 1950 the commission got another rude shock; the circuit court of appeals upheld Dollar.  Later, the US Supreme Court refused to hear the case, thus, in effect, ruling that the line should be handed back to Dollar.  (Time)

Dollar settled with the commission. Rather than the Dollar family taking back the company, it was sold to a group of investors led by Ralph K. Davies for $18.3 million.

© 2022 Hoʻokuleana LLC

Filed Under: Sailing, Shipping & Shipwrecks, Economy, Prominent People Tagged With: Robert Dollar, Dollar Steamship, President Lines

April 11, 2022 by Peter T Young Leave a Comment

Popham Colony

Long before the arrival of Europeans, the land which is now Maine was the home of the Wabanaki (translates to “People of the Dawn”).  The Wabanaki are made up of several Algonquin-speaking tribal nations. The five current tribes are the Mik’kmaq, Maliseet, Passamaquoddy, Abenaki, and Penobscot, but there were others historically.

The Wabanaki lands include what are now the states of Maine, New Hampshire, and Vermont, and the provinces of Nova Scotia, New Brunswick, and the eastern part of Quebec.  This is a land with a long coastline due to the many bays and islands.  Inland there are many rivers and lakes, and some high mountains.

Wabanaki  is the name used to describe these people as it is the preferred collective name.  However, most of these people would have known themselves as members of a tribe, village, and family rather than the larger collective.

The Wabanaki did not always live in peace and both fought wars and made alliances among the various tribes. The Wabanaki also faced incursions from outside such as from the Iroquois to the west.

The waters and marshes were full of fish, clams, oysters, and lobsters.  There were also seals and birds to hunt. The Wabanaki also harvested plants and hunted moose, deer, and beaver on the land. Rather than living in a single location, they followed the food seasonally, carrying their houses with them.

When the Europeans arrived, they found lush stands of fruits and nuts along the coasts and waterways, but more dense forest inland.  Although the Wabanaki lived within the natural world, they also made significant modifications to it.

The Wabanaki had little to no metallurgy technology and used stone tools. They were efficient hunters and gatherers.  The Europeans sometimes referred to them as lazy as they had a significant amount of free time after  providing for food and shelter.

The land of the Wabanaki was originally named Norumbega by the French, and later referred to as France Nouvelle (New France) or Acadia.  The easternmost peninsula was called New Scotland, a name it still maintains as Nova Scotia.

Popham Colony

The French had a colony on an island in the St. Croix River, between Maine and New Brunswick, in 1604. (Maine Encyclopedia)

On May 31, 1607, about 100 men and boys set sail on two ships for the northerly destination. Discharged soldiers made up most of the colonists’ ranks, but shipwrights, coopers, carpenters and a smattering of “gentlemen of quality” rounded them out. (Beckenstein, Smithsonian)

In late August 1607, a small band of English colonists landed at the mouth of the Kennebec River in Maine to establish the first English colony in New England.  (Brain)  They also returned a native, Skidwarres, who had been captured by George Weymouth in 1605.

Known as the Popham Colony, it was sister colony to Jamestown and was intended as the northern branch of a coordinated geopolitical effort by England to claim that part of North America lying between Spanish Florida and French Canada. (Brain)

The Popham Colony is named after Sir John Popham, the chief financial investor in the venture, and George Popham, the first president of the colony and Sir John’s nephew. Accompanying George to Virginia was his nephew, Edward Popham, Sir John’s great nephew.

It was founded about 20 years after Sir Walter Raleigh’s North Carolina colony disappeared in the 1580s, when, as the economic race with France and Spain heated up, England made another attempt to plant its flag in the New World.

In 1606, James I granted a charter to a joint stock company to establish two colonies, one, Jamestown, on the southern Atlantic Coast, and the other, Popham, on the northern. (Beckenstein, Smithsonian)

Both colonies were sent out by the Virginia Company – Virginia being the name applied to this entire coast by the English since the days of Sir Walter Raleigh – and were intended to be the initial beachheads of English domination.

As such, they were primarily military outposts designed to defend against attack from both local native inhabitants as well as European antagonists. Once defense had been established, the mandate of the colonists was to explore the new country for exploitable resources and also find the long-sought northwest passage through the continent to the Pacific Ocean.

Both colonies were similar in size and composition, consisting of just over 100 men the majority of whom were soldiers, and were comparably equipped. Both sailed forth in high hopes, confident that they possessed the best human and technological resources that England could muster for the challenge.

The first ocean-going English ship built in the Americas, the Virginia, was constructed there in 1607.  It was a shallow draft, decked vessel, with a rounded bow and square stern. This type of boat was designed to sail or row.

Unlike Jamestown, which just managed to survive after horrible trials and thus became the first permanent English colony in America, the Popham Colony has become a mere footnote, its place in history taken by the Pilgrims thirteen years later.

The Popham Colony, however, failed; in December, with winter coming and food scarce, half of the colonists returned to England. The next fall [1608], after erecting several buildings, the remaining 45 sailed home.

After making changes to meet the challenges of deep sea sailing, and accompanied by Mary and John, Virginia made her first Atlantic crossing.

In May 1609, carrying “sixteen proper men more,” the Virginia left England, joining a supply convoy headed to Jamestown. She completed her second Atlantic crossing in September. Although she is rumored to have made more crossings, no documentation has been found.

Most of the returned settlers disappeared into history; a few crossed the Atlantic again to try their hand at Jamestown. The Pilgrims who arrived 12 years later, landing at Plymouth, had obviously learned some lessons from Popham.

“They settled farther south in a milder climate that was more familiar to them and more conducive to agriculture,” says Brain. “They tried harder to work with the Indians. They also brought women and children.

“Luck had a lot to do with these early ventures,” Brain adds, explaining that Jamestown, too, almost failed. Hit hard by disease and starvation, the 50 or so remaining settlers abandoned the colony in the spring of 1610 and were sailing home when they encountered a relief fleet and a new governor, who ordered them back to Jamestown.   (Beckenstein, Smithsonian)

Click the following link to a general summary about Popham Colony:

https://imagesofoldhawaii.com/wp-content/uploads/Popham-Colony.pdf

© 2022 Hoʻokuleana LLC

Filed Under: Mayflower Summaries Tagged With: Mayflower, Jamestown, New Engalnd, Popham County, Virginai, John Poham

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