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June 4, 2015 by Peter T Young 3 Comments

Punaluʻu

Punaluʻu i ke kai kau haʻa a ka malihini
Punaluʻu, where the sea dances for the visitors.

“The coast of Kaoo (Kaʻū) presents a prospect of the most horrid and dreary kind: the whole country appearing to have undergone a total change from the effects of some dreadful convulsion.”

“The ground is every where covered with cinders and intersected in many places with black streaks, which seem to mark the course of a lava that has flowed, not many ages, back, from the mountain Roa [Mauna Loa] to the shore.”

“The southern promontory looks like the mere dregs of a volcano. The projecting headland is composed of broken and craggy rocks, piled irregularly on one another, and terminating in sharp points.” (King Captain Cook’s Journal. 1779)

Henry ʻŌpūkahaʻia was born around 1792 in the area between Punaluʻu and Nīnole. At the age of 16, after his parents had been killed, he boarded a sailing ship anchored in Kealakekua Bay and sailed to the continent. “Memoirs of Henry Obookiah” (the spelling of his name prior to establishment of the formal Hawaiian alphabet, based on its sound) was published.

ʻŌpūkahaʻia, inspired by many young men with proven sincerity and religious fervor of the missionary movement, had wanted to spread the word of Christianity back home in Hawaiʻi; his book, a compilation of his writing, inspired the Pioneer Company of missionaries to sail to Hawaiʻi (October 23, 1819.)

In June 1823, William Ellis joined American Missionaries Asa Thurston, Artemas Bishop and Joseph Goodrich on a tour of the island of Hawaiʻi to investigate suitable sites for mission stations.

Coming from Waiʻōhinu, Ellis noted, “The country appeared more thickly inhabited, than that over which we had travelled in the morning. The villages along the sea-shore were near together, and some of them extensive.”

The following is his perspective on the area at ‘Punaruu’ (Punaluʻu.) “(W)e came to Punaruu, where the people of that and the next village, Wailau, collected together in a large house, and were addressed by one of the company, on the nature and attributes of the true God.”

“We generally preferred speaking to the people in the open air, as we then had more hearers, than when we addressed them in a house. But in the middle of the day, we usually found it too hot to stand so long in the sun. The services, which we held in the morning and evening, were -always out of doors.”

“We now left the road by the sea-side, and directed our course towards the mountains. Our path lay over a rich yellow looking soil of decomposed lava, or over a fine vegetable mould, in which we occasionally saw a few masses of lava partially decomposed.”

“There was but little cultivation, though the ground appeared well adapted to the growth of any of the produce of the islands. After walking up a gentle ascent, about eight miles, we came to a solitary hamlet, called Makaʻaka, containing four or five houses in which three or four families were residing.” (Ellis, 1823)

During the 1830s, Protestant missionaries from Kona and Hilo would make occasional visits into Kaʻū but a permanent missionary presence would not be installed until the early-1840s when Catholic and Protestant missions were established in the district.

In 1842, the Protestant minister John Paris settled in Waiʻōhinu where he founded a church and school. In 1843, Rev. Paris reported that a stone meeting house (church) had been built at Punaluʻu and that the school’s average attendance there was 140. (Paris preached three Sundays each month at Waiʻōhinu and one Sunday at Punaluʻu.) Cultural Surveys)

Chester H Lyman in 1846, coming south from Volcano through the ʻōhiʻa forest of tree ferns and below Kilauea, passed through Kapapala, where he encountered dwellings and canoe-making sheds, the first such to be seen on descending the mountain.

He was impressed with the green hills, the moist state of the soil, the “several horses with cattle and goats” feeding near the chief’s house; and “the fires of Kilauea which shone up magnificently on the clouds like the light of a conflagration at evening.

Punaluʻu village he found “romantically situated on the beach, shut in in part by a rough lava stream.” Continuing along the shore, he passed the black-pebble beach of Nīnole and found “a succession of small villages” whose inhabitants were “extensively engaged in fishing.” (Handy)

While cattle and goats were the focus of commercial agriculture in the region in the 1850s, wheat growing was attempted in Kaʻū; but it proved difficult to co-ordinate the size of the wheat crop with the requirements of the flour mills. The business did not become a permanent one. (Kuykendall)

Life in Kaʻū during the 1860s was disrupted and devastated by the forces of nature. In March of 1868 began a sequence of major earthquakes and eruptions of Mauna Loa, a prelude to an earthquake in early April that precipitated an “earthquake and the tidal wave destroying the villages from Punaluʻu to Kaʻaluʻalu (north-east of South Point.”) (Handy)

Then, sugar changed the regional landscape. Alexander Hutchinson established the Hutchinson Sugar Company (1868) and Hawaiian Agricultural Company, was established in Pāhala (1876,) the latter used Punaluʻu as its port.

The railroad from Punaluʻu to the village of Keaiwa (where the Pāhala Sugar Mill was located) was reported in June 1878 to be “the first railroad in these islands”. Railroads continued to operate in Kaʻū until the 1940s but the Pāhala – Punaluʻu railroad was discontinued in 1929. (Cultural Surveys)

Starting in the late-1800s, to get people and goods around the Islands, folks would catch steamer ships; competitors Wilder Steamship Co (1872) and Inter-Island Steam Navigation Co (1883) ran different routes, rather than engage in head to head competition.

For Inter-Island’s routes, vessels left Honolulu stopping at Lāhainā and Māʻalaea Bay on Maui and then proceeding directly to Kailua-Kona.

From Kailua, the steamer went south stopping at the Kona ports of Nāpoʻopoʻo on Kealakekua Bay, Hoʻokena, Hoʻopuloa, rounding South Point, touching at the Kaʻū port of Honuʻapo and finally arriving at Punaluʻu, Kaʻū, the terminus of the route. (From Punaluʻu, five mile railroad took passengers to Pāhala and then coaches hauled the visitors to the volcano from the Kaʻū side.)

The Punaluʻu Harbor and Landing served the communities of Punaluʻu and Nīnole and the sugar plantation at Pāhala and was considered the “port town for the district in 1880.” (Orr) By the mid-1880s Punaluʻu had storehouses, a restaurant, a store, and numerous homes constructed of lumber. (Cultural Surveys)

C Brewer & Company acquired the sugar interests in the Pāhala to Nīnole-Punaluʻu area that were merged into Kaʻū Sugar (the last harvest was in 1996;) Brewer also went into macadamia nuts and other ventures.

Between 1969-1972, at Nīnole and Punaluʻu, C Brewer Properties, Ltd developed the Sea Mountain 18-hole golf course community, which included the Colony I condominium project, Kalana I single-family residential subdivision, the Aspen Institute Center for Humanistic Studies, the Black Sands Restaurant and the Kaʻū Center for History and Culture.

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Punaluu village, Hawaii-S00084-1880

Punalu‘u Landing c. 1880 showing portion of village-CS

Punaluu, Hawaii Island-PP-30-6-018-ca_1890

Punaluu landing, Hawaii Island-PP-30-6-002

Punaluu landing, Hawaii Island-PP-30-6-001-1915

Punalu‘u Landing from Punalu‘unui Heiau (‘sacrificial stone’ in foreground)

Portion of 1931 Coastal Chart showing closeup of Punalu‘u Town-CS

Ninole Pond-1954-1972-Kelly-Cultural Surveys

Fern Forest Road to the volcano from Punaluu, Hawaii Island-PP-28-13-008

Andrews Chart of Punalu‘u Roadstead c. 1880s showing restaurant, store and store-CS

Punaluu_Ahupuaa-DAGS_2402-1875

May 24, 2015 by Peter T Young 2 Comments

Waikiki

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

Originally, the ahupuaʻa of Waikiki included all the valleys “from the west side of Makiki valley away to the east side of Wailupe”.

The name Waikiki (which means “spouting waters”) was well adapted to the character of the swampy land of ancient Waikiki, where water from the upland valleys would gush forth from underground.

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.

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

Waikiki, by the time of the arrival of Europeans in the Hawaiian Islands during the late eighteenth century, had long been a center of population Royal Center on O‘ahu. Kamehameha’s decision to reside there after taking control of O‘ahu by defeating the island’s chief, Kalanikūpule.

However, drainage problems started to develop in Waikiki from the late-nineteenth century because of urbanization, when roads were built and expanded in the area (thereby blocking runoff) and when a drainage system for land from Punchbowl to Makiki diverted surface water to Waikiki.

The dredging of the Ala Wai Canal (which became a demarcation of what we call Waikiki today) and the filling of the Waikiki wetlands spurred a building boom in the district. Hundreds of residential lots were created; then, many of the properties were consolidated into resort use.

Waikiki is now most often defined as the area bounded on the north and west by the Ala Wai canal from Kapahulu Avenue to the Ocean (including the Ala Wai Boat Harbor), on the east by Kapahulu Avenue and on the south by the ocean shoreline.

Today, tourism is the largest single source of private capital into Hawai‘i. Tourism is Hawaiʻi’s biggest generator of jobs among the major economic sectors. Tourism contributes over $1-billion of total state tax revenue.

Oʻahu has roughly 50 percent of the State’s visitor unit inventory, the vast majority of them in Waikiki (nearly 78,000-units statewide; nearly 32,000-units in Waikiki.)

It has a dense collection of independent hotels, condominiums, time-shares, restaurants and nightclubs, shopping complexes, etc and attracts and accommodates a range of types of visitor, from high-spending to the budget-conscious.

On any given day, there are as many as 127,000-people in Waikiki, making it a sizeable city by any account. This population includes 20,000-residents, 32,000-workers and 75,000-visitors.

While the city government provides the general public services and infrastructure for this city within a city, many businesses and residents also contribute to its betterment through various resort and visitor-related associations.

The visitor industry is more than hotels, visitor attractions and airlines. A successful tourism industry requires the collaboration of businesses, government and others, all working together toward common goals that contribute to the greater good.

Today, Waikiki is the primary visitor destination, and hotel and resort area not just for Oʻahu, but also for all of Hawaiʻi. It is a gathering place for residents and visitors from around the world.

Famous for its beaches, every room is just two or three blocks away from the beach and surf. But there’s more to Waikiki than just the beach. Nearby (walkable) attractions of Waikiki include the Honolulu Zoo and the Waikiki Aquarium, and for the adventuresome, Lēʻahi (Diamond Head) is a short walk that leads to a trail offering panoramic views of Waikiki.

In addition, Waikiki is within a half hour of a variety of Oʻahu attractions, including Pearl Harbor, ʻIolani Palace, the Nuʻuanu Pali Lookout and Hanauma Bay.

While Waikiki is considered “built-out,” recent revitalization activities, including multi-million dollars of expenditures for a new sidewalk promenade with landscaping and fountains and numerous other improvements, have added freshness and convenience to the Waikiki experience.

One of Waikiki’s new and signature attractions is the tradition of torch-lighting ceremonies that occurs most evenings throughout Waikiki.

Likewise, a recent sand replenishment project expanded the beach in the core of Waikiki. Other landscaping and sidewalk improvements added convenience and safety, while also enhancing a rejuvenated feel.

Long been cultivated in the minds of worldwide visitors as a destination of exotic allure and Aloha spirit, Waikiki is a unique mix of ancient tradition, history, beautiful land, breathtaking seascapes and a blend of strong cultures—the backdrop that has framed the world-renowned beach as one of the premier tourist destinations on the planet.

More of an experience than a destination, Waikiki provides residents and visitors with a unique experience found only on its shores, to take and keep with them wherever they are. Waikiki is poised to stand the test of time as one of the most iconic beach locations in the world.

We prepared a corridor management plan for the Waikiki – Kauhale O Hoʻokipa Scenic Byway for the Native Hawaiian Hospitality Association. We were honored and proud when the Scenic Byway received a Historic Preservation Commendation from Historic Hawaiʻi Foundation.

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Charles_Kauha-the_background-1890

Surfing illustration, LE Edgeworth

Duke Paoa Kahanamoku with his surfboard-(WC)-c. 1910-1915

Kaiulani_with_peacocks_and_friends

Waikiki_and_Helumoa_Coconut-(from_Ewa_end_of_Helumoa)-1870

Waikiki-Kalia_to_Moana-1920

Royal_Hawaiian_Hotel-Moana_Hotel-Aerial-1930

Kamehameha V’s summer residence at Helumoa also known as The Royal Grove.

From_McCully_to_Daimond_Head-over_taro_fields-1940

Diamond_Head-Surfers-1900

Camp_McKinley_Kapiolani_Park-1898

ʻApuakehau_Stream,(WC)_ca._1890

‘Diamond_Head_from_Waikiki’,_oil_on_canvas_painting_by_Enoch_Wood_Perry,_Jr.,_c._1865

Ala Wai Dredging-HSA

Waikiki_Historic_Trail-interpretive sign

Waikiki-Kauhale_O-Hookipa-Points_of_Interest-Map

Ala_Wai_Boulevard-WC

Kapiolani_Bandstand-(droidx)

Waikiki_at_dusk-WC

Waikiki_Ahupuaa

May 22, 2015 by Peter T Young Leave a Comment

Gideon Laʻanui

“There were born to Nuhi and Kaohele first a daughter and then a son, the girl being named Kekaikuihala and the boy Laʻanui. Kamehameha, although fierce and cruel in war, was disposed to be conciliatory toward those he conquered, aiming to make amends in a measure for the wrongs he inflicted and to establish friendly relations with families to which he had brought misfortune.”

“He extended a welcoming hand and opened his heart to many, men and women alike, who flocked to his hospitable court. Alliances in this way were created, and one by one new homes spread over the lately deserted countryside once more, through the influence of which contentment was made to rule supreme in the land.”

“Among the visitors to the royal court was (Namahana) Kekuwai-Piʻia, who had just become a widow, coming as a guest of her sister, Queen Kaʻahumanu. Laʻanui was a boy growing to maturity.”

“The king had not forgotten the great wish of his heart, coveting possession of Waimea and hoping to gain it, if not in battle, through a matrimonial alliance. His failure to accomplish this end through Kaohele was a sting to the old warrior’s pride, and now he chose a new agent of his ambition by inviting Laʻanui to the court.”

“The invitation was gladly accepted and the visit lasted for months. Kamehameha was loath to have Laʻanui depart while he was slyly intriguing with Kaʻahumanu to negotiate a marriage between Piʻia and Laʻanui.”

“Piʻia is described as being a person heavily built and not prepossessing in appearance like her sisters Kaahumanu and Kaheiheimalie. When at last the proposition was put squarely to Laʻanui, that it was the united wish of the king and queen that the marriage should take place, for a moment he was dejected.”

“To wed a woman very many years his senior was not the desire of his heart. Yet realizing that it might be perilous to go contrary to the express desire of the powerful monarch he quietly consented ‘to take the bitter pill.’” (Pratt)

“The couple took up their residence at Waialua, permanently, upon one of the divisions of land which Piʻia had received as her portion out of her father’s large estate.”

“Soon afterward the old conqueror’s death occurred, upon which Kaʻahumanu became regent of the whole group. The first party of missionaries had just arrived. Piʻia and Laʻanui, together with Queen Kaahumanu and several other chiefly persons, were among the first converts to Christianity.” (Pratt)

Laʻanui and Piʻia were one of the first couples to be married by Hiram Bingham.

Laʻanui was also part of “a number of serious men … willing to be known as seekers of the great salvation, and as, in some sense, pledged to one another to abstain from immoralities and to follow the teachings of the Word of God, united in an association for prayer and improvement similar to that formed by the females a month earlier.”

“Among its earliest and leading members were Kalanimoku, Laanui, Kalaikoa, Kealiiahonui, Hoaai, Kupalu, and Kaomi, whose father was a resident Tahitian, John Ii, Kaaia, Punihaole, and others.” (Bingham)

Then, “More than a hundred at Honolulu station offered themselves as candidates for baptism. Amongst these, Kaahumanu, Kalanimoku, Kalkua, Namahana, Laanui, Kapiolani, Kapule, Kaiu, Kealiiahonui, and Richard Kalaaiaulu …”

“… in the early part of June, while the chiefs and missionaries were generally assembled at Honolulu, being permitted, came before the congregation and the only organized church then in the island, and made a statement of their religious views, and their desire to join themselves to the Lord’s people, and to walk in his covenant.” (Bingham)

“Before the close of the fifth year of the mission, Kapule and her husband and her former husband’s son, Keliiahonui, and Kaahumanu, all gave evidence of being disciples of Christ. The two latter separated, as by Christian rules it was not lawful for a son to have his father’s wife.”

“The four made a public profession of their faith in Christ together, and as first fruits, were baptised, with Opiʻia, Laʻanui and Richard Karaaiaulu. Kaʻahumanu ever after lived a single life, adorned her profession, and died as she had lived, a Christian, after several years of useful exertion as a Christian ruler.” (Missionary Herald)

Laʻanui “was an interesting young chief of the third rank, well featured, and a little above the middling stature.” (Bingham)

“I could not refrain from tears to see the happy meeting of this interesting pair, after their separation for so lamentable a cause. His protection and restoration they both now piously ascribed to the care of Jehovah – the Christian’s God.”

“After a few expressions of mutual joy and congratulation, and a few words as to the state of affairs at Kauai, at Namahana’s suggestion, with which her husband signified his concurrence, we sang a hymn of praise, and united in thanksgiving to the King of nations for his timely and gracious aid to those who acknowledge his authority and love his Word.” (Bingham)

“Laʻanui, by his correct behavior for more than five years, has given us much satisfaction. He is a good assistant in the work of translation; we consult him and others of his standing, with more advantage than any of the youth who have been instructed in foreign school.” (Bingham)

An early convert to Christianity, “Laʻanui was the paramount chief of the Waialua division from 1828 to his death in 1849, as well as the particular ‘lord’ (hakuʻāina) of Kawailoa, the district (ahupuaʻa) corresponding to the Anahulu River valley.” (Kirch)

On June 5, 1832, Laʻanui, Piʻia, former Queen Kaʻahumanu and a couple others “came before the congregation (of Kawaiahaʻo Church) and the only organized church then in the island, and made a statement of their religious views, and their desire to join themselves to the Lord’s people, and to walk in his covenant.” (Bingham)

On July 24, 1832, Rev John and Ursula Emerson arrived in Waialua. They were greeted by Laʻanui in his canoe. In the fall of 1832 the first church in Waialua was dedicated and began with sixteen members.

The first “Hale pule,”— a large thatched building which would seat 1,000 persons on the floor of mats or rushes, was located near where the Haleiwa Hotel now stands, a. few rods from Laʻanui’s residence.”

“Laʻanui was very friendly and thoughtful and offered Father the choice of several spots for his residence, and he selected a location near some beautiful springs called Ka “Waipuolo”, where a small grass thatched house was soon erected.”

“Among the converts of the great Revival year of the mission in 1838, was Hewahewa, the great Kahuna of the time of Kamehameha, who advised Kaʻahumanu and Liholiho to abolish the Kapu. He lived in the valley of Waimea, a faithful, consistent follower of the new light.” (The Friend, March 1, 1914)

Over 2,000 natives attended the dedication of the hale pili (grass house.) This hale pili stood on the corner of Kamehameha Highway and Haleiwa road where the Haleʻiwa Hotel once stood and now Haleʻiwa Joe’s. (Liliuokalani Church)

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Gideon_Peleioholani_Laanui-GL-gravestone

May 19, 2015 by Peter T Young Leave a Comment

Mahalo ʻAina

Mahalo ‘Aina: Give Back to the Forest is a program of the Hawai‘i Forest Institute (an entity established in 1989 to promote healthy and productive forests and a sustainable forest industry through forest management, education, planning, information exchange and advocacy.)

In partnership with the Hawai‘i Forest Industry Association (HFIA) and others, the goal of the Mahalo ‘Aina program is to expand community partnerships and gain support for the protection and perpetuation of Hawaiʻi’s forest ecosystems.

Click HERE to get to the Mahalo Aina website.

The philosophy of Mahalo ʻAina is simple: to help ensure a thriving future for forest restoration and education programs. The forest provides us with environmental, economic and cultural benefits, but we must also understand that we must give back to the forest.

Key Objectives of the Mahalo ‘Aina: Give back to the Forest program include:

Participate in forest restoration projects;
Raise awareness of reforestation efforts in Hawai‘i;
Develop demonstration forests;
Plan for future sustainability of forest ecosystems;
- Raise awareness of forestry practices;
- Illustrate forestry conservation practices; and
- Develop long-term partnerships
Engage the public to become involved

This is a fundraising effort; please consider donating – click HERE to do so.

Funds raised through Mahalo ‘Aina are helping to support: Propagation, outplanting, and long-term care of plantings; Site maintenance; Cultural and environmental education programs; and Coordination and promotional activities.

Mahalo ‘Aina is not simply a tree planting program, in addition to planting trees, it is helping to support total ecosystem management and providing forest stewardship opportunities and educational programs at project sites throughout the state.

Mahalo ‘Aina will initially benefit the following projects:

Ka‘upulehu Dryland Forest, Hawai‘i Island
La‘i‘Opua Dryland Habitat Preserve, Hawai‘i Island
Kaloko Makai Dryland Forest Preserve, Hawai‘i Island
Pana‘ewa Zoo Discovery Forest, Hawai‘i Island
Palamanui Dry Forest Preserve, Hawai‘i Island
‘Aina Mauna Christmas Tree Demonstration Project, Hawai‘i Island
Kapapala Canoe Forest, Hawai‘i Island
Honolulu Zoo Children’s Discovery Forest, O‘ahu
Hawaiʻi’s WoodshowTM, Na La‘au o Hawai‘i, O‘ahu
Hawaii Wood Guild, Hawai‘i Island
Keauhou Bird Conservation Center Discovery Forest, Hawai‘i Island
Kua O Ka La Public Charter School, Hawai‘i Island
Hawai‘i Island Native Hawaiian Seed Bank Cooperative, Hawai‘i Island
Honokohau National Historical Park & Pu‘uhonua O Honaunau Restoration, Hawai‘i Island
Kakeʻe Area Restoration and Reforestation Project, Kaua‘i
Maui Bird Conservation Center Discovery Forest, Maui (in exploration phase)

Tune in to the Mahalo ‘Aina Hawaiʻi Public Radio (HPR) Radio Series on HPR-1 Monday through Friday at 8:18 am, now through Friday, July 31st.

Click HERE to catch up on prior broadcasts.

The 65 episodes will re-run on HPR-2 starting in August 2015.)

I am honored and proud to serve as a director on the Hawaiʻi Forest Institute (HFI,) an organization dedicated to promote the health and productivity of Hawaiʻi’s forests, through forest restoration, educational programs, information dissemination and support for scientific research.

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Mahalo Aina

May 18, 2015 by Peter T Young Leave a Comment

Thomas Charles Byde Rooke

Thomas Charles Byde Rooke was born to Thomas and Sarah Rooke on May 18, 1806, in Bengeo, Hertford, England. He studied to be a Doctor at a branch of Christ’s College Hospital in Hertford and had studied in London where he graduated from the Royal College of Surgeons in 1826.

He first landed in the Islands at Lahaina in 1829. After another season’s cruise his ship put in at Honolulu. Here Dr. Rooke was asked to remain and practice medicine, and, with the consent of his Captain, he agreed.

That year, Rooke married Grace Kamaikui, the second daughter of John Young, Kamehameha’s advisor (and “in his most perfect confidence”.) Grace was widow of Keʻeaumoku (Queen Regent Kaʻahumanu’s younger brother.)

The Rookes were apparently unable to have children of their own; when Grace’s sister, Fanny, had a child, Emma, she was hanai (a traditional custom of adoption) to the Rookes.

Emma’s formal education began at age five at the Chiefs’ Children’s School. She grew up speaking both Hawaiian and English, the latter “with a perfect English accent.”

At age 13, when the school closed in 1849, Rooke hired Sarah Rhodes von Pfister, an English governess, to tutor Emma for the next four years, but he also played an active role in her education. Emma learned a great deal about the outside world from her scholarly father, who assembled the finest library in Honolulu for her benefit.

At 20, on June 19, 1856, Emma married Alexander Liholiho, who a year earlier had assumed the throne as Kamehameha IV; she became Queen Emma. The couple had known each other since childhood.

Dr Rooke was one of the pioneers in the cultivation of coffee and was the charter member of the Royal Hawaiian Agricultural Society when it was organized in 1850, serving on the coffee committee.

Rooke had his office and dispensary in his home (“Rooke House” on the makai/Waikiki corner of Beretania Street and Nuʻuanu Avenue.) Rooke House was “like an old-fashioned New England house externally, but with two deep verandahs, and the entrance is on the upper one.”

“The lower floor seemed given up to attendants and offices, and a native woman was ironing clothes under a tree. Upstairs, the house is like a tasteful, English country-house, with a pleasant English look … the most English-looking house I have seen since I left home, except Bishopscourt at Melbourne.” (Bird)

He was also physician to the Court, friend and advisor to the royal family, and became a naturalized citizen. In 1844 he is listed as Port Physician, and in December, 1850, he was appointed to the first Board of Health and served as its chairman. Rooke served twice as a member of the House of Representatives, representing the Honolulu district.

He was “elegantly dressed, rubicund, affable, and redolent of delicious odors that I afterwards learned to recognize as indicative of acquaintance with the choicest brands of rare old wine. The cordiality of his manners placed me at ease”. (Lyman)

Dr Rooke was one of the ten Honolulu physicians who were signers of the charter of incorporation of the Hawaiian Medical Society on May 19, 1856.

Rooke also taught Emma by example. Not only did he provide medical care to the poor, he also served as physician at the Hospital for British Seamen, which was established in Pauoa Valley in 1846

Rooke foreshadowed the establishment of The Queen’s Hospital with his pleas in The Polynesian for the establishment of such an institution.

After living in the Islands for nearly 30-years, Dr Rooke died in November 28, 1858, at Kailua-Kona, Hawaiʻi, at the age of 52. He was buried in the Wyllie tomb, or Wyllie crypt, at Mauna Ala, along with other members of Emma’s family.

Although he did not live to see the opening of the Queen’s Hospital in 1860, it was he who kindled the spark which brought it into being.

“(W)e have lost not only the Senior Member of our Profession here, whose labors among this people and community during his long residence on these islands, have secured for him an enduring place in the memory of the Hawaiian Nation;”

“(B)ut, also, a brother, whose strict sense of professional propriety in his relations to as, as well as to those entrusted to his care, not less than his uniform kindness and urbanity of manners, have won for him our lasting esteem and respect.” (Hawaiian Medical Society; Polynesian, December 16, 1858) (Lots of information here is from Queen’s Medical Center and Kelley)

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