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April 29, 2019 by Peter T Young 1 Comment

Esplanade

Coral doesn’t grow in freshwater. So, where a stream enters a coastal area, there is typically no coral growth at that point – and, as the freshwater runs out into the ocean, a coral-less channel is created.

In its natural state, thanks to Nuʻuanu Stream, Honolulu Harbor originally was a deep embayment formed by the outflow of Nuʻuanu Stream creating an opening in the shallow coral reef along the south shore of Oʻahu.

Honolulu Harbor (it was earlier known as Kuloloia) was entered by the first foreigner, Captain William Brown of the English ship Butterworth, in 1794.

They called the harbor “Fair Haven” which may be a rough translation of the Hawaiian name Honolulu (it was also sometimes called Brown’s Harbor.) The name Honolulu (meaning “sheltered bay” – with numerous variations in spelling) soon came into use.

Tradewinds blow from the Northeast; the channel into Honolulu Harbor has a northeasterly alignment. Early ships calling to Honolulu were powered only by sails. The entrance to the harbor was narrow and lined on either side with reefs. Ships don’t sail into the wind. Given all of this, Honolulu Harbor was difficult to enter.

Boats either anchored off-shore, or they were pulled into the harbor (this was done with canoes; or, it meant men and/or oxen pulled them in.)

It might take eight double canoes with 16-20 men each, working in the pre-dawn calm when winds and currents were slow. In 1816 (as stories suggest,) Richards Street alignment was the straight path used by groups of men, and later oxen, to pull ships through the narrow channel into the harbor. (Richards Street was named for a man selling luggage to tourists in his shop on that street.)

As Honolulu developed and grew, lots of changes happened, including along its waterfront. What is now known as Queen Street was actually the water’s edge.

The reef belonging to the land of Waikahalulu, on the south side of Honolulu Harbor, had been purchased by the government from the Queen Dowager Kalama.

Then, from 1856 to 1860, the work of filling in the land to create an area known as the “Esplanade” or “Ainahou,” and building up a water-front and dredging the harbor to a depth from 20 to 25-feet took place.

About 22-acres of reef land were added to the downtown area between Fort Street and Alakea Street; it was filled in with material dredged from the harbor.

Following the demolition of Fort Kekuanohu (Fort Honolulu) in 1857; its walls became the 2,000-foot retaining wall used to extend the land out onto the shallow reef in the harbor.

The remaining fort materials were used as fill to create what came to be known as the Esplanade (it’s where Aloha Tower and surrounding land now stand.)

The old prison was built in 1856-57, to take the place of the old fort (that also previously served as a prison.) The new custom-house was completed in 1860. The water-works were much enlarged, and a system of pipes laid down in 1861.

An 1887 Hawaiian Government Survey map of Honolulu shows continued urban expansion of the Downtown Honolulu area.

Many dredging and filling operations soon followed, and the 1890s and 1900s saw the construction of many new piers and channels in the harbor, the dredged material going to create new dry land areas.

The dredging of Honolulu Harbor and expansion of the Esplanade soon followed; major alteration of Honolulu from its natural configuration began in 1890 with the dredging of the main channel to 200 ft width by 30 ft deep for about 1000 ft through the sand bar at the entrance.

Piers were constructed at the base of Richards Street in 1896, at the site of Piers 17 and 18 in 1901 to accommodate sugar loading and at Piers 7 and 12 in 1907. Further dredging was conducted at the base of Alakea Street in 1906.

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Honolulu Harbor-Ships pulled by canoes-Henry Walker-1843

‘Honolulu_Beach’-would_later_become_the_area_from_Pier_5_to_Fort_Armstrong-Burgess-(SagaOfTheSandwichIslands)-mid-1850s

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April 28, 2019 by Peter T Young Leave a Comment

London Missionaries to Tahiti Aided by Bounty Mutineers

Captain James Cook made three Pacific voyages, which covered a continuous period of British exploration in the south Pacific from 1764 to 1780. Cook’s first expedition (1768-1771) was under the auspices of the British Admiralty and the Royal Society, primarily to observe the transit of Venus from the newly found island of Tahiti.

On this trip, Cook and Joseph Banks, botanist aboard the ship, discovered breadfruit. Banks saw breadfruit as a potential source of cheap and nutritious food for slaves on the sugar plantations of the British West Indies.

He pitched the idea to King George III, who authorized William Bligh (who had been on Cook’s crew on his 3rd voyage to Hawai‘i) to spearhead the breadfruit-gathering expedition. (Rupp, National Geographic)

The Bounty set sail on December 23, 1787, bound for Tahiti; they reached there on October 26, 1788, and spent five months there gathering and potting 1,015 breadfruit saplings they had grown from seed. On April 4, 1789, the Bounty left Tahiti.

In the early hours of April 28, 1789, Master’s Mate Fletcher Christian and 25 petty officers and seamen mutinied and seized the ship.

Bligh and 18 of his trusted crew were given a small boat which Bligh piloted 3,618 miles to Timor aided only by a quadrant and pocket watch, and his memory of charts he had seen. On his return to England, he was promoted to captain and in 1791, returned to Tahiti on the Providence for more fruit. (Mayne)

The Pacific made a particular impression on the British imagination, with the revelation of the Polynesian culture, entirely cut off from any exterior force of civilization.

Cook’s Pacific finds later led to questions for the Evangelicals. Why did British Christianity, with the means at hand, lack a missionary history? When had there last been a serious missionary movement among Christians anywhere?

“(The London Missionary Society) was in consequence formed in England, and zealously seconded by our brethren in North Britain. On notifying our intentions to the public, we met a spirit of zeal and liberality highly encouraging; applications manifold were poured in of candidates for the mission, with subscriptions adequate to the undertaking.”

“Thirty men, six women, and three children, were approved, and presented to the directors for the commencement of the mission.”

“August the 10th, 1796, at six in the morning, we weighed anchor, and hoisted our missionary flag at the mizen top-gallant-mast head: three doves argent, on a purple field, bearing olive-branches in their bills.” (They headed to Tahiti.)

“An ingenious clergyman of Portsmouth kindly furnished Dr. Haweis and Mr. Greatheed (founding members of the London Missionary Society) with a manuscript vocabulary of the Otaheitean language, and an account of the country …”

“… which providentially he had preserved from the mutineers who were seized by the Pandora, and brought to Portsmouth for their trials which was of unspeakable service to the missionaries …”

“… both for the help which it afforded them to learn before their arrival much of this unknown tongue, and also as giving the most inviting and encouraging description of the natives, and the cordial reception which they might expect.” (Wilson)

The vocabulary and island background were originally prepared by Peter Heywood and James Morrison, both were convicted mutineers on the Bounty.

“Indeed so perfectly calm was (Peter Heywood) under his dreadful calamity, that in a very few days after condemnation his brother says …”

“‘While I write this, Peter is sitting by me making an Otaheitan vocabulary, and so happy and intent upon it, that I have scarcely an opportunity of saying a word to him; he is in excellent spirits, and I am convinced they are better and better every day.’”

“This vocabulary is a very extraordinary performance; it consists of one hundred full-written folio pages, the words alphabetically arranged, and all the syllables accented. It appears, from a passage in the Voyage of the Duff, that a copy of this vocabulary was of great use to the missionaries who were first sent to Otaheite in this ship.” (Barrow)

“The petty officer, James Morrison, had employed the three months of his captivity on board the Hector in writing out from notes which he had kept of daily occurrences from the period of the departure of the Bounty from England to his return as a prisoner.”

“This note-book he preserved in the wreck of the Pandora, and to these notices added minute descriptions of the places at which the Bounty had touched, especially the Society Islands …”

“… his long residence at Tahiti enabling him to describe minutely the manners and customs of the inhabitants, as well as the general productions of the islands. The manuscript of this journal, consisting of 300 pages folio, he presented to Peter Heywood when they parted.” (Belcher)

“During his imprisonment and trial, Morrison wrote what was essentially a first draft of his Journal, entitled Memorandum and Particulars respecting the Bounty and her crew. … Following his release, Morrison finished the journal, filling it with vivid observations and descriptions of Tahitian life and culture.”

“Although Heywood’s Tahitian-English vocabulary eventually disappeared, and Morrison’s journal remained unpublished until 1935, the London Missionary Society (LMS) put these documents to use at a much earlier date. The society’s first evangelical mission to the South Seas on the Duff began on August 10, 1796.”

“The ship was delayed for some time at Portsmouth, which gave Reverend Howell the opportunity to share both manuscripts with LMS director Dr Thomas Haweis, who eagerly made copies for the missionaries.” (Morrison Introduction) (Heywood and Morrison were pardoned on October 24, 1792.)

Later, the Tahitians helped American Protestant missionaries in Hawai‘i. Toketa, a Tahitian, arrived in Hawaiʻi in 1818. A convert to Christianity (he likely received missionary instruction in his homeland;) he became a teacher to Hawaiian chiefs, made a visit to Honolulu with Kuakini in January-February of 1822. (Barrere)

On February 4, 1822, “Adams (Kuakini) sent a young Tahitian to us (Toketa,) to obtain for him that part of the spelling book which is printed, with a view to commence learning to read his own language. … This young Tahitian is one of the three, whom we have found here from the Society Isles, able to read and write their native language.”

“He, with one hour’s instruction, is able to read the Hawaiian (Owhyhean) also, and to assist the chief to whom he is attached.” (Missionary Herald, 1823) Toketa then began to teach Kuakini to read and write.

Shortly after (February 8, 1822,) “Adams (Kuakini) sent a letter to Mr B (Bingham) written by the hand of Toketa the Tahitian, which Mr. B answered in the Hawaiian language. – ‘This may be considered as the commencement of epistolary correspondence in this language.’” (Missionary Herald, 1823)

William Ellis was with the London Missionary Society in Tahiti; the London Mission sent Ellis and some others to Hawai‘i. “The deputation, the two native Missionaries and their wives, five other natives and myself, now embarked, and the Mermaid stood out to sea.” (Ellis)

Ellis and the others who joined him from the London Missionary Society (including Tahitians who came with them) worked well with the American Protestant missionaries who arrived in Hawaii in 1820.

The American Mission immediately saw benefit in working with Ellis and The Tahitians … “of bringing the influence of the Tahitian mission to bear with more direct and operative force upon this nation …”

“… trembling under the too great responsibility of the spiritual concerns of the whole nation, & looking with hesitating awe at the great and difficult work of translating the bible & continually casting about for help …”

“… we feel the need of just such talents and services as Brother (Ellis) is able to bring to the work, whose general views of Christian faith practice, & of missionary duty, which accord so well with ours, whose thorough acquaintance with the Tahitian tongue so nearly allied to this …”

“… & which it cost the mission almost a 20 years’ labor fully to acquire, & whose missionary experience, among the South Sea Islands’ kindred tribes, enable him to cooperate with us, with mutual satisfaction, and greatly to facilitate our acquisition of this kindred language …”

“… & the early translation of the sacred scriptures, & thus promote the usefulness, rather than supersede the labors, of all who may come to our aid from America.” (Journal of the Sandwich Island Mission, May 9, 1822)

Ellis remained in the Islands for eighteen months, but returned to England, due to illness of Mary (she died in 1835.) Ellis later remarried and continued mission work in the Madagascar. Ellis died in 1872.)

Because of the positive role of the London Missionary Society in assisting the Hawaiian mission, any descendant of a person sent by the London Missionary Society who served the Sandwich Island Mission in Hawaii is eligible to be an Enrolled Member in the Hawaiian Mission Children’s Society.

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Mutiny on the Bounty

April 27, 2019 by Peter T Young Leave a Comment

Kōloa Field System

One of the great achievements of the ancient Hawaiians in this region is evidenced in the agricultural Kōloa Field System on the South Shore of Kauai.

Evidence indicates the Kōloa area was forested to the shore before the arrival of the first Polynesians. When they started to settle in this area, they cleared the land for agriculture by burning.

Because rainfall is low in this area, the early Hawaiians constructed sophisticated irrigation systems for growing taro and other crops. Ultimately, the Kōloa Field System of agriculture was established with formal growing areas and irrigation system tapping off of Waikomo Stream.

Its elements include parallel and branching ʻauwai (irrigation ditches,) terraced loʻi (taro growing ponds,) and dryland plots. Later intensification includes aqueducted ʻauwai, irrigated mound fields, and subdivision of lo’i and kula plots.

Beginning possibly as early as 1450, the Kōloa Field System was planned and built on the shallow lava soils to the east and west of Waikomo Stream.

It is characterized as a network of fields of both irrigated and dryland crops, built mainly upon one stream system. Waikomo Stream was adapted into an inverted tree model with smaller branches leading off larger branches.

The associated dispersed housing and field shelters were located among the fields, particularly at junctions of the irrigation ditches (ʻauwai).

In this way, the whole of the field system was contained within the entire makai (seaward) portion of the ahupuaʻa of Kōloa stretching east and west to the ahupuaʻa boundaries.

The field system, with associated clusters of permanent extended family habitations, was in place by the middle of the 16th century and was certainly expanded and intensified continuously from that time.

Long ʻauwai were constructed along the tops of topographic high points formed by northeast to southwest oriented Kōloa lava flows. These ʻauwai extended all the way to the sea.

Habitation sites, including small house platforms, enclosures and L-shaped shelters were built in rocky bluff areas which occupied high points in the landscape and were therefore close to ʻauwai, which typically ran along the side of these bluffs.

From A.D. 1650-1795, the Hawaiian Islands were typified by the development of large communal residences, religious structures and an intensification of agriculture.

The Kōloa Field System is unique in a number of ways; its makeup and design tells us much of the pre-contact world and the ingenuity of the ancients with respect to planning, architecture, agriculture and social system.

A complex of wet and dryland agricultural fields and associated habitation sites occur in the lava tablelands of the makai portion of Kōloa ahupua’a on the south coast of Kauai. Although soil deposits are thin and the land is rocky, plentiful irrigation water was available.

This agricultural system which at its peak covered over 1,000 acres extends from the present Kōloa town to the shoreline and includes a complex of wet and dryland agricultural fields and associated habitation sites.

The Kōloa System, at its apex in the early 19th century (probably due to the opportunity for provisioning of the whaling ships,) represents one of the most intensive cultural landscapes in Hawaiʻi.

Kōloa Field System was in use through 1850 AD. Remnants of this field system still remain in parts of the region.

The Koloa Field System is a significant Point of Interest in the Holo Holo Kōloa Scenic Byway. We worked with the Kōloa community in preparing the Corridor Management Plan for this project; one of our recommendations is to restore a portion of the field system.

A special thanks to Hal Hammatt and Cultural Surveys for information and images used here that is based on their extensive research in this area.

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Trail or Auwai

Koloa_Field_System-Aqueducts of earthen core and rock faces with rock lined channels to deliver water across the depression-Hammatt

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Koloa_Field_System-conformity to ahupuaa boundries with Weliweli on the east and lawa’i o the west-Hammatt

Koloa_Field_System-auwai flow through fields and exit to mound fields for sweet potatoes and other dryland crops-Hammatt

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Koloa_Field_System-advantage is sun and maturity rates of staple crops-Hammatt

April 26, 2019 by Peter T Young 1 Comment

Bond Historic District

The Bond Historic District is in the rural, agricultural area south of the town of Kapaʻau, North Kohala, on the Island of Hawaiʻi.

The buildings are grouped in three sections – The Bond Homestead (established in 1841 by Boston missionary Reverend Elias Bond,) Kalāhikiola Church (completed in 1855) and Kohala Seminary (Kohala Girl’s School – complex founded in 1872.)

The Reverend and Mrs. Bond sailed with the Ninth Company of Missionaries from Boston and settled at Kohala, Hawai‘i. Bond arrived in Honolulu in May of 1841. They were then assigned to Kohala.

Reverend Isaac Bliss, an elderly missionary in Kohala, had already completed the main house of what is known as the Bond Homestead compound when Bond arrived in Kohala in June 1841.

To provide employment to the people in the region and support his church and schools, Reverend Bond founded Kohala Sugar Company, known as “The Missionary Plantation,” in 1862.

Reportedly, by 1885, Bond, who gave all his dividends and profits beyond his living expenses to the Board of Missions, was their largest single contributor. The plantation was shut down in 1973.

The heart of the Bond District is the Bond Homestead located in makai portion of the property. The Homestead consists of two residential buildings, one doctor’s office and several out buildings. The buildings contain many historic furnishings and artifacts dating from 1844.

The area is described in an 1849 account (in ‘The Island World of the Pacific’) as follows: “It stands in the center of an area of some five or six acres, enclose with a neat stone wall, and having a part of it cultivated as a garden, adorned with flowering shrubs and trees, as the pineapple, guava, acacia, mimosa, tamarind, kukui, mulberry, geranium, banana, Pride of China, sugar cane, etc.”

“The house is thatched with long leaves of the hala-tree (Pandanus), and has a very pretty, neat appearance, in connection with that tasteful keeping of the walks and grounds, like the pictures we have of thatched cottages and rural scenes of Old England.”

Kalāhikiola Church is located on a gently sloping site in the middle section of the property. The structure was a rectangular building made of lava rock walls.

Kalāhikiola (“the life-bringing sun” or “the day bringing salvation”) is the name of a small hill on the side of the Kohala Mountain; the name goes back to the time of the arrival of the first Christian missionaries. ‘Ōhi‘a timbers from forests on the hill were used in building the church; so when the church was consecrated on October 11, 1855 it was appropriately given the name Kalāhikiola.

In 2006, an earthquake severely damaged the building. In the restoration, the congregation decided to remove the stone walls entirely, shore and brace the building, and erect new walls of reinforced concrete, which was then plastered and scored with mortar lines to resemble the church’s original exterior.

The Kohala Girl’s School was Reverend Bond’s last major undertaking. For 30-years prior to the 1874 founding of the Kohala Girl’s School, Reverend Bond ran a boarding school for boys. His decision to build a separate facility to educate native Hawaiian women in Christian living and housekeeping was made in 1872.

The Kohala Seminary (Kohala Girl’s School) is located mauka of Kalāhikiola Church; it consists of six wood frame buildings scattered over approximately 3 acres.

The main residence building is a generally rectangular two-and-one-half story structure; the building was constructed in 1874 and was used as dormitory and classroom space. In 1955, the school stopped functioning.

In addition to the missionary work and founding and operating the school, the Bonds had 11-children born in Hawai‘i.

The District is listed on both the State of Hawai’i and the National Registers of Historic Places.

Many years ago, I had the good fortune to have been able to tour the Bond Homestead with Lyman Bond, great grandson of Reverend Elias Bond. It was a wonderful experience to have a descendent relate stories of the people and the place.

My brother-in-law, Paul Morgan, while studying architecture, did extensive review of the Kohala Girls School structures; he gave me a tour of the Girls School.

New Moon Foundation acquired acreage in and around the Bond Historic District. The purchase agreement included covenants specifying that real property located in the Bond Homestead is of historic significance and should be preserved and protected.

The buildings have been restored and put into education adaptive reuse; the site is now known as the Grace Center of the Kohala Institute at ‘Iole. Kohala Institute’s effort in restoring Grace Center was recognized by the Historic Hawai‘i Foundation with a 2017 Historic Preservation Honor Award.

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Grace Institute at Iole

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A Kohala Seminary student poses with her ukulele in this 1912 photo

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Damage to Kalahikiola Church in 2006 earthquake

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Kalahikiola Church-after restoration-(MasonArchitects)

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April 25, 2019 by Peter T Young Leave a Comment

Helumoa

Waikīkī was once a vast marshland whose boundaries encompassed more than 2,000-acres (as compared to its present 500-acres we call Waikīkī, today).

The name Waikīkī, which means “water spurting from many sources,” was well adapted to the character of the swampy land of ancient Waikīkī, where water from the upland valleys would gush forth from underground.

Three main valleys Makiki, Mānoa, and Pālolo are mauka of Waikīkī and through them their respective streams (and springs in Mānoa (Punahou and Kānewai)) watered the marshland below.

As they entered the flat Waikīkī Plain, the names of the streams changed; the Mānoa became the Kālia and the Pālolo became the Pāhoa (they joined near Hamohamo (now an area mauka of the Kapahulu Library.))

While at the upper elevations, the streams have the ahupuaʻa names, at lower elevations, after merging/dividing, they have different names, as they enter the ocean, Pi‘inaio, ‘Āpuakēhau and Kuekaunahi.

The Pi‘inaio (Makiki) entered the sea at Kālia (near what is now Fort DeRussy as a wide delta (kahawai,) the ‘Āpuakēhau (Mānoa and Kālia,) also called the Muliwai o Kawehewehe (“the stream that opens the way” on some maps,) emptied in the ocean at Helumoa (between the Royal Hawaiian and Moana Hotels).

The Kuekaunahi (Pālolo) once emptied into the sea at Hamohamo (near the intersection of ‘Ōhua and Kalākaua Avenues.) The land between these three streams was called Waikolu, meaning “three waters.”

The early Hawaiian settlers gradually transformed the marsh into hundreds of taro fields, fish ponds and gardens. Waikiki was once one of the most productive agricultural areas in old Hawai‘i.

Beginning in the 1400s, a vast system of irrigated taro fields and fish ponds were constructed. This field system took advantage of streams descending from Makiki, Mānoa and Pālolo valleys which also provided ample fresh water for the Hawaiians living in the ahupua‘a.

From ancient times, Waikīkī has been a popular surfing spot. Indeed, this is one of the reasons why the chiefs of old make their homes and headquarters in Waikīkī for hundreds of years.

Waikīkī, by the time of the arrival of Europeans in the Hawaiian Islands during the late eighteenth century, had long been a center of population and political power on O‘ahu.

The preeminence of Waikīkī continued into the eighteenth century and is illustrated by Kamehameha’s decision to reside there after taking control of O‘ahu by defeating the island’s chief, Kalanikūpule.

Helumoa, in Waikīkī, became a favorite retreat and home for Ali‘i throughout the ages.

Mā‘ilikūkahi, an O‘ahu Ali‘i who moved the center of government from the Ewa plains on O‘ahu to Waikīkī in the 1400s, is said to have been one of the first to reside there.

Ali‘i nui Kalamakuaakaipuholua, who ruled in the early 1500s, is credited for his major work in establishing lo‘i kalo (wetland taro ponds) in the area, as well as for encouraging cultivation throughout the land.

One story of how Helumoa got its name involves Kākuhihewa, Mā‘ililkūkahi’s descendent six generations later, ruling chief of O‘ahu from 1640 to 1660.

It is said that the supernatural chicken, Ka‘auhelemoa, one day flew down from his home in Ka‘au Crater, in Pālolo, and landed at Helumoa.

Furiously scratching into the earth, the impressive rooster then vanished. Kākuhihewa took this as an omen and planted niu (coconuts) at that very spot.

Helumoa (meaning “chicken scratch”) was the name he bestowed on that niu planting that would multiply into a grove of reportedly 10,000 coconut trees.

This is the same coconut grove that would later be called the King’s Grove, or the Royal Grove, and would be cited in numerous historical accounts for its pleasantness and lush surroundings.

Kamehameha the Great and his warriors camped near here, when they began their conquest of O‘ahu in 1795.

Later, he would return and build a Western style stone house for himself, as well as residences for his wives and retainers in an area known as Pua‘ali‘ili‘i.

Kamehameha I resided at Helumoa periodically from 1795 to 1809. He ended Waikīkī’s nearly 400-year reign as O‘ahu’s capital when he moved the royal headquarters to Honolulu (known then as Kou) in 1808 (to Pākākā.)

King Kamehameha III, son of King Kamehameha I lived at Helumoa during the 1830s. King Kamehameha V, grandson of King Kamehameha I, also lived at Helumoa in a summer residence, in which he periodically lived.

In the 1880s, Helumoa was inherited by Kamehameha I’s great-granddaughter, Princess Bernice Pauahi Bishop.

Princess Bernice Pauahi Bishop, in 1884, wrote the final codicils (amendments) of her will at Helumoa, in which she bequeathed her land to the Bishop Estate for the establishment of the Kamehameha Schools.

In the last days of her battle with breast cancer, Pauahi returned to Helumoa. Although the Princess could have gone anywhere to recuperate, she chose Helumoa, for the fond memories it recalled and the tranquility it provided.

The tallest coconut palms in this area, today, date back to the 1930s.

Sheraton Waikīkī, Royal Hawaiian Hotel and Royal Hawaiian Shopping Center now stand on the land known as Helumoa.

Kamehameha Schools owns the Royal Hawaiian Shopping Center. In the center of it is ‘The Royal Grove,’ a 30,000-square-foot landscaped garden inspired by Waikīkī’s Helumoa coconut grove.

As one of the largest green spaces in Waikīkī, The Royal Grove is a centerpiece for entertainment and cultural gatherings with local hula halau and other performances.

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