Kainalu Elementary (my alma mater, grades K-2) recently held a community session where Dr Paul Brennan spoke of the history of Kailua, Oʻahu.
I taped the presentation and posted it on YouTube – Click HERE to seen the video.
He includes several old photos and maps to help tell the Kailua story.
Moku O Keawe – The Island of Keawe recalls and honors a 17th-century chief, Keaweʻīkekahialiʻiokamoku (Keawe the One Chief of the Island,”) whose reign was ascribed “such peace and prosperity as the island of Hawai‘i had not enjoyed since the time of his ancestor Līloa”. (Barrere, deSilva)
James Cook (1778) and George Vancouver (1793) both referred to the island as “Owhyhee.” Today, we more commonly call it Hawaiʻi, Hawaiʻi Island or the Big Island.
The following is a portion of Kūaliʻi’s chant (he was a chief from Oʻahu.)
Ua like; aia ka kou hoa e like ai,
‘O Keawe‘īkekahiali‘iokamoku,
‘O Keawe, haku o Hawai‘i
There is a comparison; here, indeed, is the one you resemble,
Keawe-i-Kekahi-alii-o-ka-moku,
Keawe, Lord of Hawaiʻi.
(Ka Inoa O Kūaliʻi, The Chant Of Kūaliʻi; Fornander; deSilva)
“Kūaliʻi’s chant devotes over a hundred lines in its own closing section to extolling his superiority; nothing on land, sea, or sky can compare to him; he is not like the hala, ‘ōhi‘a, or ʻaʻali‘i; nor is he like the porpoise, shark, or līpoa; nor is he like the ʻōʻō, nāulu rain, or mountain wind.”
“He can be compared to one thing only, the chant finally concedes; he finds an equal in his Hawai‘i island counterpart, the Hōnaunau-based chief Keaweʻīkekahialiʻiokamoku.” (deSilva)
Keawe was believed to have lived from 1665 to 1725. He is sometimes referred to as King Keawe II, since prior to him there was already a King Keawenuiaumi. He was son of Keākealaniwahine, the ruling Queen of Hawaiʻi and Kanaloa-i-Kaiwilena Kapulehu. Keawe was the great-grandfather of Kamehameha I.
Keākealaniwahine ruled from what is referred to as the Hōlualoa Royal Center, in Kona; it is split into two archaeological complexes, Kamoa Point/Keolonāhihi Complex and Keākealaniwahine Residential Complex.)
The Hōlualoa Royal Center had three major occupation sequences with various aliʻi: AD 1300 (Keolonāhihi), AD 1600 (Keākealaniwahine and Keakamahana (her mother)) and AD 1780 (Kamehameha I) – it appears very likely that the Hōlualoa Royal Center grew and changed over time. (DLNR)
Prominent aliʻi in the Kona District who also may have resided at Hōlualoa include Keakealani-kane (father of Keakamahana,) Keawe, Keʻeaumoku-nui (son of Keawe) and Alapaʻi-nui (nephew of Keawe.) (DLNR)
Keawe ruled along with his half-sister wife Kalanikauleleiaiwi who inherited their mother’s kapu rank. After his death, a civil war broke out over succession between his sons, Keʻeaumoku and Kalaninuiʻamamao, and a rival chief known as Alapaʻinuiakauaua (his nephew.)
Hale O Keawe, at the northern end of the eastern wing of the Great Wall at Puʻuhonua O Honaunau, 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. The powerful mana (divine power) associated with these remains served to sanctify and validate the existence of the Puʻuhonua.
The earliest western accounts indicate that in the 1820s the structure was largely intact with thatched hale, wooden palisade, and multiple kiʻi (wooden images of gods.) (NPS)
The only heiau allowed standing by Kaʻahumanu after the breaking of the kapu were Hale O Līloa (built by the High Chief Līloa in the 16th century) in Waipiʻo Valley and Hale O Keawe at Hoʻonaunau in Kona. These two edifices were the sacred repositories of the iwi of Hawai`i’s greatest chiefs. (Parker)
However, in December of 1828, Kaʻahumanu visited Hale O Keawe. She found to her dismay that someone had left hoʻokupu (gifts) inside to honor dead ancestors. She was so angry that she ordered the dismantling and destruction of both Hale O Keawe and Hale O Līloa in Waipiʻo. (Parker)
Hale O Keawe was dismantled by Ka‘ahumanu in 1829; its bones were removed to Kaʻawaloa, its large timbers were used in the construction of a school and government house, and smaller pieces of its kauila wood framework were given as souvenirs to the missionaries. (deSilva)
The pu‘uhonua was deeded to Miriam Kekāuluohi, a granddaughter of Kamehameha I, in the Māhele of 1848, and it was inherited, upon her death, by Levi Ha‘alelea, her second husband. In 1866, the property was auctioned by Ha‘alelea’s estate to Charles Kana‘ina, the father of William Charles Lunalilo.
Kana‘ina, however, did not pay the $5000 bid, and Charles Reed Bishop stepped in to purchase Ha‘alelea’s land for that same amount on April 1, 1867. In 1891, six years after Pauahi’s death, Bishop deeded the land to the trustees of the Bishop Estate who leased it to one of their members, SM Damon.
Damon was responsible for the 1902 restoration work on the Great Wall and the stone platforms of two heiau, Hale o Keawe and ‘Ale‘ale‘a. The County of Hawai‘i took over Damon’s lease in 1921. That lease expired in 1961 when the then County Park was acquired by the US National Park Service. (deSilva)
Further reconstruction consisted of four terraces and a passage between the southern end of the platform and the northern end of the Great Wall. In 1966-67 Edmund J Ladd directed the excavation and re-stabilization of the Hale o Keawe platform.
Ladd’s excavations in addition to historical accounts indicated that the platform did not originally have multiple tiers; therefore, the 1967 work restored the platform to its more authentic form that joins the Great Wall on its south side.
After the platform was restored, the thatched hale, wooden palisade, and kiʻi were also rebuilt on the site. Since the time of Ladd’s initial reconstruction, the Hale o Keawe structure and carved wooden kiʻi have been replaced on two occasions with the most recent efforts being completed in 2004. (NPS)
The image shows the ahupuaʻa of Moku O Keawe. In addition, 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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William Thomas Greenwell (1777–1856) and Dorothy Smales (1789–1871) of Lanchester, Durham, England had a son, Henry Nicholas Greenwell on January 9, 1826.
Henry was educated in the Durham Grammar School and at Sandhurst, the British military college. As fourth son he had little chance of inheriting the family estate called Greenwell Ford.
After graduating from the Royal Military Academy, in 1843, at the age of 17, he became an Ensign in the 70th Regiment of Foot, and a Lieutenant in 1844. Part of his military work included helping feed folks starving during the Potato Famine in 1847.
Finding the military life insupportable, at the age of 23 he left for Australia to make a new start, arriving there on July 4, 1848. In early-1849, he decided Australia was not for him, then got a partner and planned to make a profit by buying goods in Australia and selling them in San Francisco.
“On arrival, all hands took off for the gold fields, leaving the partners to unload the goods themselves. During this process, HNG was severely injured and was forced to go to Honolulu for treatment. He arrived on January 2, 1850 … On recovery he discovered that his partners had run out on him”.
He worked as an agent for HJH Holdsworth in his importing and retail business, and opened a branch of the business at Kailua (Kona) in September of 1850. (Kona Echo, April 1, 1950; Melrose, Kinue)
The Greenwell store was built around 1851 at Kalukalu (Kealakekua, near Konawaena High School) and originally served as a store and post office. (Greenwell also served as the area’s postmaster as well as the area’s general merchandiser.)
The HN Greenwell Store is now a museum set in the 1890s timeframe, with costumed interpreters and period merchandizing. (Admission is $7 for adults, $5 for seniors (60+ years old), $3 for children (5-12 years old) and children under 5 years old are free.)
Greenwell started to buy land, gradually acquired extensive land holdings, and got into the cattle and sheep business on a large scale. (In 1879, he acquired the lease on Keauhou from Dr Georges Trousseau.)
Greenwell grew oranges. “At last we reached a cross-road store, back of which is a vast orange-grove. This is the home of Mrs. HN Greenwell, and is known as Kalu Kalu, South Kona. We drew rein in front of the store and called for some refreshments. … The oranges were the largest and sweetest I ever saw.”
“In a large wareroom the people were packing the oranges in boxes for shipping. There were several hundred barrels of the fruit in a pile, and men and women were wrapping the oranges separately in tissue-paper and placing them in boxes. I was told that the Greenwell plantation produced the largest sweet oranges in the world, and from my own experience I believe the statement true.” (Musick)
He also grew coffee and is recognized for putting “Kona Coffee” on the world markets. In 1873, at Weltausstellung 1873 Wien (World Exhibition in Vienna, Austria (1873,)) Greenwell was awarded a “Recognition Diploma” for his Kona Coffee. Greenwell descendants continue the family’s coffee-growing tradition in Kona. (Greenwell Farms)
Writer Samuel Clemens (Mark Twain) seemed to concur with this when he noted in his Letters from Hawaiʻi, “The ride through the district of Kona to Kealakekua Bay took us through the famous coffee and orange section. I think the Kona coffee has a richer flavor than any other, be it grown where it may and call it what you please.”
“’Coffee-trees are often planted with a crowbar,’ it is said. Strange as this may seem, it is nevertheless true. A hole is drilled through the rock, or lavacrust, and the soil thus reached; the tree, a small twig dug up from the forest, is planted in this hole, and it grows, thrives, and yields fruit abundantly.” (Musick, 1898)
At one point Greenwell was accused of 2nd degree murder; he pled not guilty, testimony in support of his plea was made and he was ultimately found not guilty.
Henry married Elizabeth Caroline Hall on April 9, 1868, and they had six sons and four daughters, William Henry Greenwell June 7, 1869,) Dora Caroline (Carrie) Greenwell (October 15, 1870,) Arthur Leonard Greenwell (December 7, 1871,) Elizabeth (Lillie) Greenwell (April 11, 1873,) Christina Margaret (September 16, 1874,) Francis Radcliffe (Frank or “Palani”) Greenwell (August 26, 1876,) Wilfrid Alan Greenwell (November 7, 1878,) Julian Greenwell (September 2, 1880,) Edith Amy Greenwell (August 28, 1883) and Leonard Lanchester Greenwell (December 4, 1884.)
Greenwell died May 18, 1891. His significant land holdings were eventually divided into three main ranches and were run by grandsons of his.
In the North (Honokōhau area,) son Frank first managed and then grandsons Robert and James Greenwell;) relatively central (Kalukalu,) son William, then grandson Norman managed and in the South (Captain Cook,) son Arthur, then grandson Sherwood managed. (The latter two ranches were sold, Lanihau Properties/Palani Ranch are still controlled by Greenwells.)
The image shows Henry Nicholas Greenwell. 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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William Ellis (August 24, 1794 – 1872) applied to train as a Christian missionary for the London Missionary Society and was accepted to the school. After attending Homerton College he was ordained in 1815; later that year, he married Mary Mercy Moor (November 9, 1815.) He served the London Mission in the Society Islands, Hawaiian Islands and Madagascar.
From 1816, when he first entered on his missionary career, until 1825, he devoted himself to “service of the Lord as a missionary” among the South Pacific Islands.
“It was the morning of the Sabbath when we embarked. Our friends in Gosport were preparing to attend public worship, when we heard the report of a signal-gun. The sound excited a train of feeling, which can be understood only by those who have been placed in similar circumstances. It was a report announcing the arrival of that moment which was to separate, perhaps for ever, from home and all its endearments, and rend asunder every band which friendship and affection had entwined around the heart.” (Ellis on departing for the South Pacific)
First landing in Eimeo (Moorea,) and travelling throughout the area, he served the London Mission for the next 6-years in the Society Islands (so named by Captain James Cook in honor of the ‘Royal Society,’ “as they lay contiguous to one another.”)
After an initial brief visit in 1822 to Hawaiʻi, arrangement were made between the American Board of Commissions for Foreign Mission, London Missionary Society and local chiefs, Ellis returned to Hawaiʻi to join the American mission there.
On April 16, 1822, the schooner Mermaid, arrived at Honolulu from Tahiti; on board were Ellis, other English missionaries and Auna and Matatore, Tahitian chiefs and teachers. After providing support for a few months to the American missionaries in the Islands, they returned to Tahiti, giving up their original plan of visiting the Marquesas Islands.
February 4, 1823, Ellis returned to the Islands, bringing his wife with him as well as Tahitian teachers, including Tauʻā. (Ellis remained at this time for about eighteen months; then returned to England, with his family.)
Tauʻā, originally known as Matapuupuu, was born in about 1792 and was by birth a raʻatira or landowner. He had been a principal Arioi (secret religious order of the Society Islands,) and succeeded his elder brother as chief priest of Huahine. (Gunson)
In August 1813 he joined John Davies’s school at Papetoʻai, and later accompanied Ellis to Huahine, where he became a prominent church member and was appointed deacon. He was also appointed first Secretary of the Huahinean Missionary Society. His speeches at prayer meetings and May meetings were reported with some pride. (Gunson)
Shortly after Ellis and Tauʻā arrived in Hawaiʻi, the Second Company of American missionaries arrived, bringing the Reverend William Richards and the Reverend Charles Stewart (April 1823.)
About this time, Queen Mother Keōpūolani (mother of Kamehameha II and III) began to accept many western ways. She wore western clothes, she introduced western furniture into her house and she took instruction in Christianity.
But her health began to fail, and she decided to move her household from the pressures of the court circle in Honolulu to the tranquility of Waikīkī. With her she took Hoapili (her husband) and Nahiʻenaʻena (her daughter.)
Each Sunday the missionaries walked across the hot plain from Honolulu to Waikīkī to hold divine service and to instruct the Queen Mother in Christian doctrine. Keōpūolani decided, however, that these Sunday meetings did not suffice; she asked that a religious instructor be attached to her household. Her choice was Tauʻā; the mission approved. (Sinclair)
In May of 1823, Keōpūolani decided to make her last move, this time back to the island of her birth, Maui. She chose Lāhainā, with its warm and sunny climate – another place traditionally a favorite with the chiefs. (Sinclair)
Before leaving, Keōpūolani requested the Americans to assign teachers to go with her. She wanted a mission established in Lāhainā, and further instruction in reading and writing for herself; she also wished to have a man of God to pray with her. The Honolulu mission selected Charles Stewart and William Richards to accompany the queen. (Sinclair)
Immediately on their arrival in Lāhainā, she requested them to commence teaching, and also said, “It is very proper that my sons (meaning the missionaries) be present with me at morning and evening prayers.”
They were always present, and sung a hymn in the Hawaiian language. Often in conversation she would introduce the subject which had been discussed, and ask important questions respecting it. (Memoir of Keōpūolani)
She became more attentive to the Gospel as she was resting. It was Tauʻā who became the teacher she relied on as perhaps they were able to converse with each other in the Polynesian language. (Mookini)
Tauʻā proved a faithful teacher, and he did much to establish her in the Christian faith. He answered several of her questions on the subject of Christianity.
She said to Tauʻā, “My heart is much afraid I shall never become a Christian.” He replied, “Why, what is in the way?” She said, “I think I am likely to die soon.” He replied, “Do you not love God?” She answered, “O yes, I love – I love him very much.” Tauʻā then communicated farther instruction to her. At the close of the conversation she said, “Your word, I know, is true. It is a good word; and now I have found, I have obtained a Saviour, and a good King, Jesus Christ.”
She asked him for advice about her having two husbands (at the time she was married to Kalanimōku and Hoapili.) Tauʻā answered: “It is proper for a woman to have one husband, man to have one wife.” She then said: “I have followed the custom of Hawaiʻi, in taking two husbands in the time of our dark hearts. I wish now to obey Christ and to walk in the right way. It is wrong to have two husbands and I desire but one. Hoapili is my husband, hereafter my only husband.” (Memoir of Keōpūolani)
To Kalanimōku she said: “I have renounced our ancient customs, the religion of wooden images, and have turned to the new religion of Jesus Christ. He is my King and my Savior, and him I desire to obey. I can have but one husband. Your living with me is at an end. No more are you to eat with my people or lodge in my house.” (Mookini)
She was asked, “How do you feel, as you are about leaving the world?” She answered, “I remember what my teachers told me. I pray much to Jesus Christ to be with me and take me to himself. I am now about to leave my three children, my people and my teachers. But it is not dark now. It would have been, had I died before these good times. You must pray for me, and all the missionaries must pray for me. I love you. I love them. I think I love Jesus Christ, and I trust he will receive me.” (Memoir of Keōpūolani)
In Keōpūolani’s earnest inquiries after truth, and the increasing experience of its power on the heart, Mrs. Ellis had, in common with other members of the Mission, ever taken a lively interest, and she shared with her companions at Lāhainā in the hallowed joy which was felt by the growing meetness for heaven which the first convert in Hawaiʻi had manifested, as the signs of her approaching dissolution became more frequent and decisive. (Mary Mercy Ellis Memoir)
In the presence of the royal family and the chiefs, Ellis delivered a short address to explain the meaning of baptism; he sprinkled Keōpūolani with water in the name of God – Ellis administered the rite of baptism to Keōpūolani. She had earlier chosen Harriet, the name of Mrs. Stewart, to be her baptismal name. (Sinclair)
The King (Liholiho, her son) and all the heads of the nation listened with the most profound attention, and when they saw that water was sprinkled on her in the name of God, they said, “Surely she is no longer ours, she formerly gave herself to Jesus Christ. We believe she is his, and will go to dwell with him.” (Memoir of Keōpūolani)
The ceremony was performed at five in the afternoon of September 16, 1823; at six o’clock the Queen was dead.
The funeral ceremonies, after the Christian manner, were held two days later with chiefs, missionaries and foreigners surrounding the corpse. (Mookini)
It was a season of much spiritual enjoyment to all present, it was peculiarly solemn and impressive; especially from the number of native chiefs and others who were present, some of whom were among the most earnest inquirers after truth, and all of whom seemed much affected, and anxious to ask the meaning of an observance to them so new and strange. (Mary Mercy Ellis Memoir)
After her death, Tauʻā joined the household of Hoapilikane and remained with that chief until his death in 1840. He then joined the household of Hoapiliwahine. (Tauʻā died in about 1855.)
The image shows the initial burial tomb for Keōpūolani; she was later reburied there in Waineʻe Church cemetery (now known as Waiola Church) in Lāhainā.
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“Lāhainā (anciently called Lele, from the short stay of Chiefs there) is pleasantly located on the western shore of West Maui … It may be considered as the second port of the Hawaiian Islands, as, next to Honolulu, it is most generally frequented by the whaling fleet which touch at the islands in the spring and fall for recruits and refreshments.”
“This town was selected by Kamehameha III and his chiefs to lie the seat of government of the group … It has two churches, a hospital, a “palace,” which from the anchorage looms up and appears a stately building … There are three ship chandlery stores, some fifteen retail stores, and three practicing physicians.” (The Friend, April 30, 1857)
“As near as we can ascertain, the first whale ships that visited these islands and touched at this port were the “Bellina,’ Capt, Gardner, and (unknown) Capt. Worth, which was some where about 1819.”
The central location of the Hawaiian Islands between the continent and Japan whaling grounds brought many whaling ships to the Islands. Whalers needed food and the islands supplied this need from its fertile lands.
Several hundred whaling ships might call in season, each with 20 to 30 men aboard and each desiring to resupply with enough food for another tour ‘on Japan,’ ‘on the Northwest’ or into the Arctic. (Thrum)
Between the 1820s and the 1860s, the Lāhainā Roadstead was the principal anchorage of the American Pacific whaling fleet. During that time, up to 1,500 sailors at a time were on the streets of the small town.
One reason why so many whalers preferred Lāhainā to other ports was that by anchoring in a roadstead from half a mile to a mile from shore they could control their crews better than when in a harbor.
“To whale ships no port at the islands offers better facilities for all their business (with the exception of heavy repairs) than does Lāhainā. As it is on this island, and but a short distance that the extensive potato fields are located that have furnished an almost inexhaustible supply … and fine herds of cattle …” (The Friend, April 30, 1857)
About this same time (1831,) Joaquin Armas came to Islands from Mexico (California) to catch cattle for Kamehameha III. His later reward for years of service to the King was several parcels of land, including a site in Lāhainā. (Pyle)
It is suggested that in 1833 Kamehameha III commissioned the construction of a two-story stone building on a property left to Armas, about a mile from the central core of Lāhainā, to serve as a store and inn to cater to visiting sailors. (Lāhainā Restoration Foundation)
During Armas’ occupation, on January 24, 1841, the first Catholic mass on Maui was celebrated in the house. (Bergin) Armas left the Islands in 1844.
On February 4, 1844, Milo Calkin was appointed US Vice Commercial Agent for the port of Lāhainā by William Hooper, acting United States Commercial Agent. One of his duties was to arrange for medical care for sick sailors.
In the beginning, sick and destitute sailors were being boarded out at some private establishment and being given medical care by a physician hired by the Agent. Calkin soon requested the ability to contract for a hospital to attend to the growing numbers. (HABS)
By August 1844, the US Marine Hospital was opened on the Armas site. Back then, the hospital business was divided into three major sections. The Commercial Agent (Calkin was the first) was responsible for recommending seamen to the hospital, keeping necessary papers and books, and handling the financial transactions.
A physician of the hospital (the first in Lāhainā was Dr Charles Winslow) had a contract with the US States Government which guaranteed him exclusive treatment of American seamen at US expense.
The third person involved in the hospital management was the purveyor (the first at Lāhainā was John Munn,) supplying food, clothing, shelter, maid service, laundry service and assorted other necessities. All of these services were charged to the US government. (Pyle)
The hospital (sometimes referred to as the ‘Seamen’s Hospital’) continued until 1862. A couple things caused it to close – (1) demand was dwindling (in 1859, an oil well was discovered and developed in Titusville, Pennsylvania; within a few years this new type of oil replaced whale oil for lamps and many other uses – spelling the end of the whaling industry) and (2) a festering scandal surfaced accusing misuse of government funds.
Part of the scandal started with some questions about the exorbitant amounts charged by Dr Winslow. Winslow evidently made his fortune in Lāhainā and left. In a November 19, 1847 letter (Rev Baldwin to EB Robinson, “…. tomorrow morning they (Winslow) embark … for the U. States. Dr. W. came out four years since from Nantucket—has had the Seamenʻs hospital here and other practices who have probably yielded him $20,000 or more, and now feels rich enough to go home.”
Calkin was not only Commercial Agent, he was a successful ship chandler; however, he abruptly dissolved his business in February, 1846 and departed from Hawaiʻi in November of that same year. “It seems unlikely that Calkin was actually involved in the fraud, but he must have known about it.” (Pyle)
After Charles Bunker of Massachusetts arrived as US consul to Lāhainā in 1850 (which had recently been elevated to a Consulate from an Agent) costs at the consulate skyrocketed. By 1852, officials at the Treasury Department had become suspicious. The costs to care for seamen at Lāhainā were nearly double per person than those in Honolulu. (US Archives)
The situation continued for a few more years, but when the total amount spent for the hospitals in Honolulu, Lāhainā and Hilo reached more than $150,000 per year, an investigation was demanded by the Treasury Department.
US Commissioner in Hawaii, James W Borden, investigated the workings of the United States hospital and consular system in Honolulu, Lāhainā and Hilo.
In part, Borden reported, “A careful examination of the evidence will, I believe, satisfy you that the Physician as well as the Purveyor, in this respect, and also in that of obtaining from the seamen blank receipts, have been engaged in defrauding the Government, and I have therefore no hesitation in recommending the removal of them both …” (Borden, April 27, 1860; US Archives)
“It is a notorious fact that … many of our citizens deprecated the system which has been so long pursued by the consuls in the expenditures of the fund so wisely appropriated by Congress for the relief of sick and disabled American seamen, and the exaction of illegal fees and unjust charges from the seamen…” (Pacific Commercial Advertiser, February 28, 1861)
“The testimony disclosed the long mooted fact, that the consulates of Honolulu and Lāhainā have a large patronage and that therefore the temptation to illegal practices is consequently very great; that the offices of physician and purveyor, highly lucrative positions …”
“…they possessed power to embarrass the operations of the merchants and shipmasters … therefore, the corrupt and unwarranted practices of the consuls has been heretofore winked at by them…” (Pacific Commercial Advertiser, February 28, 1861)
The US Marine Hospital (Seamen’s Hospital) in Lāhainā officially closed on September 10, 1862.
In 1865 the Anglican sisters founded St. Cross School for Girls at the Marine Hospital premises, at first leasing the property and finally purchasing it in 1872. The Sisterhood opened a similar school – St Andrew’s Priory – on May 30, 1867. The Lāhainā school continued to operate until 1877.
After the school closed, the building was used for many years as a vicarage for the Anglican ministers and was later exchanged with Bishop Estate for another piece of property in 1909. (HABS) It has also been used as a private home and a meeting room for civic groups. Today, the property is leased for business use. (Lāhainā Restoration Foundation)
The image shows the US Marine Hospital (Seamen’s Hospital.) (National Library Of Medicine) 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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