Peter T Young

October 11, 2021 by Peter T Young 5 Comments

Old Comers

‘Old Comers’ appears to be a way of referring to those who arrived at Plymouth prior to any given point in time; however, eventually this term came to encompass all who were resident in Plymouth by 1627. (Stratton)

The Pilgrims (although they did not call themselves that) were also referred to as the Saints, First Comers, Old Planters, the Planters, Ancient Brethren or Ancient Men).

Bradford usually called the Mayflower passengers “Old Comers.” (Stratton) In “the 1626 agreement between the London Adventurers and Allerton called him agent for the ‘rest of the Planters there’; however, these planters, the heads of each family then resident in Plymouth, were thereafter more usually called the ‘Purchasers.’ …”

“Though there might have been some looseness in the terms of the ‘Old Comers’ or ‘Old Planters’ in the beginning, ultimately they came to refer those residents in Plymouth by the 1627 Division of the Cattle, and the terms are virtually synonymous with the ‘Purchasers,’ though Old Comers/Planters might encompass all members of the families, and Purchaser only the head.” (Stratton)

Bradford differentiates “Old Planters” and “New-Commers” as those who came before the 1623 ships.

“On the other hand the old planters were affraid that their corne, when it was ripe, should be imparted to the new-commers, whose provissions which they brought with them they feared would fall short before the year wente aboute (as indeed it did).”

“They came to the Gov[erno]r and besought him that as it was before agreed that they should set come for their perticuler, and accordingly they had taken extraordinary pains ther aboute, that they might freely injoye the same, and they would not have a bitte of the victails now come, but waite till harvest for their owne, and let the new-commers injoye what they had brought; they would have none of it, excepte they could purchase any of it of them by bargaine or exchainge.” (Bradford, 323)

First Four Ships

The Plymouth colonists ultimately classified all those who arrived on the first four ships alike. They were the first English settlers who arrived on the first four ships coming to Plymouth, Massachusetts – the Mayflower (November 11, 1620); the Fortune (November 9, 1621); and the Anne and the Little James, (June or July 1623).

Mayflower (November 11, 1620)

When the Mayflower first weighed anchor off Cape Cod on November 11, 1620, of the 102 passengers who had sailed from England one had died, William Butten, apprentice to Samuel Fuller, and one had been born, Oceanus Hopkins, and so there were still 102 as the result of one death and one birth.

While anchored off Cape Cod, four passengers died – Dorothy Bradford, James Chilton, Jasper More and Edward Thompson – and one more was born, Peregrine White. So by the time that the Mayflower arrived at Plymouth Harbor on December 16, 1620, there were 99 “first comers.” From December 21, 1620 through March 1621, William Bradford recorded the deaths of 44 more passengers. After the Mayflower left on its return journey to England on April 5, 1621, five more settlers died, including Governor John Carver and his wife, reducing the number of survivors to 50. (Deetz)

Fortune (November 1621)

In the fall of 1621 the Fortune was the second English ship destined for Plymouth Colony in the New World, one year after the voyage of the Mayflower. It was a much smaller ship, compared to the Mayflower, at 55 tons displacement, and about one-third the tonnage of the Mayflower.

It is believed that the majority of the passengers of the Fortune were gathered together in London by Thomas Weston and others of the London-based Merchant Adventurers; Fortune was to transport new settlers to the colony. It reached Cape Cod on November 9, 1621 and the colony itself in late-November.

Their leader was Robert Cushman who, in 1620, had been the Leiden agent in London for the Mayflower and Speedwell. And although William Bradford stated that there were thirty-five persons on board Fortune, the names of only twenty-eight persons are noted as receiving lots credited to those arriving as noted in the 1623 Division of Land.

Per author Charles Banks, individual records show that sixteen of the passengers can definitely be assigned to London or districts of the city such as Stepney and Southwark. Another three passengers were from Leiden in Holland. Ten more passengers, whose origins cannot be determined, either died early or left the colony as determined by who was listed in the 1627 Division of Cattle.

Eighteen persons are known to have been unmarried, eight married, but emigrating without their families, and as far as can be determined, Mrs. Martha Ford may have been the only woman on the ship. Although it is possible some of the missing seven persons in the passenger count were wives.

The ship was unexpected by those in Plymouth colony and although it brought useful settlers, many of whom were young men, it brought no supplies, further straining the limited food resources of the colony. The ship only stayed in the colony about three weeks, returning to England in December loaded with valuable furs and other goods.

Anne & the Little James (July 1623)

In the spring of 1623 about 90 passengers embarked in two small ships sailing from London to Plymouth Colony for the purpose of providing settlers and other colony support. These were the 140-ton supply ship Anne and the smaller, new 44-ton pinnace Little James which had been outfitted for military service.

They were financed by Thomas Weston’s investment group, the Merchant Adventurers, who also financed Mayflower in 1620 and Fortune in 1621. After a three-month voyage, Anne arrived in Plymouth, on July 10, 1623 and Little James a week or ten days later.

Of the 90-odd passengers, there were about 60 men, women and children total in both ships, many being former English Separatist residents of Leiden, Holland, and with about 30 others being part of an independent emigrant group led by John Oldham. This later group had been promised a separate living situation in Plymouth apart from the main settlement.

After this voyage Anne was to return to its regular cargo shipping work and Little James was to remain in the colony for fishing, cargo and military service. Anne’s master was William Peirce and Little James had two young men in charge – Master John Bridges, master mariner, and a novice captain, Emmanuel Altham, a Merchant Adventurer.

Sixty of them were sponsored by the joint stock company, and therefore were obligated to work for the “common good” of the colony. But thirty others were under no such obligation, having paid their own expenses. They were referred to as “the particulars,” having come “on their particular.” The particulars were not sponsored by the core emigrant group and thus not required to work for the communal good of the Colony.

Bradford commented that of the sixty settlers who came to join the general body of settlers as distinct from those who came on their own particular, some were “very useful persons and became good members to the body; and some were the wives and children of such as were here already. And some were so bad as they were fain to be at charge to send them home again the next year”. (Bradford, p. 127).

Eight wives accompanied their husbands on these two ships, along with twelve children most brought over by their parents of at least two of whom were Patience and Fear Brewster, daughters of William and Mary Brewster, who had arrived on the Mayflower.

There are no separate passenger lists for each ship, as those that sailed in these ships were grouped together in records under Anne when the official land division was made in 1623 with assignment of acreage lots by name.

Click the following link to a general summary about Old Comers:

https://imagesofoldhawaii.com/wp-content/uploads/Old-Comers.pdf

October 10, 2021 by Peter T Young 5 Comments

Battle of Mokuʻōhai

At the time of Cook’s arrival (1778-1779), the Hawaiian Islands were divided into four kingdoms: (1) the island of Hawaiʻi under the rule of Kalaniʻōpuʻu, who also had possession of the Hāna district of east Maui; (2) Maui (except the Hāna district,) Molokai, Lānaʻi and Kahoʻolawe, ruled by Kahekili; (3) Oʻahu, under the rule of Kahahana; and at (4) Kauai and Niʻihau, Kamakahelei was ruler.

At that time of Cook’s arrival, Kalaniʻōpuʻu was on the island to Maui to contend with Kahekili, king of Maui. The east side of Maui had fallen into the hands of Kalaniʻōpuʻu and Kahekili was fighting with him to gain control.

Kalaniʻōpuʻu returned to Hawaiʻi and met with Cook on January 26, 1779, exchanging gifts, including an ʻahuʻula (feathered cloak) and mahiole (ceremonial feather helmet.) Cook also received pieces of kapa, feathers, hogs and vegetables.

After the departure of the Resolution and Discovery, Kalaniʻōpuʻu left the bay and passed to Kaʻū, the southern district of Hawaiʻi, having in his charge the young Kaʻahumanu. He died shortly thereafter. (Bingham)

In about 1781, through a well-planned campaign, Kahekili was able to regain possession of the Hāna district and this marked the beginning of the disintegration of Kalaniʻōpuʻu’s kingdom. (Kuykendall)

Kalaniʻōpuʻu died shortly thereafter (1782.) Before his death, Kalaniʻōpuʻu gave an injunction to Kiwalaʻo and Kamehameha, and to all the chiefs, thus: “Boys, listen, both of you. The heir to the kingdom of Hawaii nei, comprising the three divisions of land, Kaʻū, Kona and Kohala, shall be the chief Kiwalaʻo. He is the heir to the lands.” (Fornander)

“As regarding you, Kamehameha, there is no land or property for you; but your land and your endowment shall be the god Kaili (Kūkaʻilimoku.) If, during life, your lord should molest you, take possession of the kingdom; but if the molestation be on your part, you will be deprived of the god.” These words of Kalaniʻōpuʻu were fulfilled in the days of their youth, and his injunction was realized. (Fornander)

Kiwalaʻō and his chiefs were dissatisfied with subsequent redistricting of the lands; civil war ensued between Kīwalaʻō’s forces and the various chiefs under the leadership of Kamehameha.

Kīwala‘ō did indeed cut up these various lands, and what was seen was that all the valuable lands went to Chief Keawemauhili of Hilo, followed by the chiefs of Hāmākua and Puna. The chiefs of the west were without lands so that they were unable to restrain their thoughts of war with Kīwala‘ō and the land-grabbing chiefs of East Hawai‘i. (Desha)

Kekūhaupi‘o (one of Kamehameha’s warriors) took the lead in speaking, and this is what he said to those chiefs gathered at Ka‘ūpūlehu at that time: “My thought to you, my lord and the chiefs gathered here with you, is that it would be well for us to go to Ka‘awaloa and Nāpo‘opo‘o, and as far as Ke‘ei, which will be the meeting place for our side.”

“If there is trouble in battle, then the most excellent site to try our strength is Hauiki. Between Ke‘ei and Hōnaunau, the ground is pitted and there is much rough lava (‘a‘ā). Hauiki is the very best place for us to show our strength, if indeed there is to be war.” (Kekūhaupi‘o; Desha)

When Kamehameha and the other high chiefs heard these words of guidance by the famous warrior of Ke‘ei, they unanimously agreed with him. (Desha)

“It was a wretched place in which small groups would be better able to fight the large army of Kīwala‘ō and the many men under him. Kekūhaupi‘o knew his site in advance.” (Desha)

This was the first major skirmish, the battle of Mokuʻōhai (a fight between Kamehameha and Kiwalaʻo in July, 1782 at Keʻei, south of Kealakekua Bay on the Island of Hawaiʻi).

Kīwala‘ō’s army led by the twins Keōuakū‘ahu‘ula and Keōuape‘e‘ale and supported by the Hilo warriors of Keawemauhili and the Puna warriors of Ahia, along with warriors of Kaʻū and Hāmākua versus Kamehameha’s army of warriors mostly from Kohala, Kona, and Waimea.

Chiefs allied with Kamehameha and Kekūhaupiʻo were Keʻeaumoku Pāpaʻiaheahe, Keaweaheulu, Keaweokahikona, Kawelookalani, Kala‘imamahū, and Kamehameha’s younger brother Keli‘imaika‘i, as well as Kameʻeiamoku and Kamanawa, the sacred twins of Kekaulike. (Harrington)

The leadership of Kamehameha’s warriors was under Ke‘eaumoku, the warrior father of Ka‘ahumanu, well supported by some other chiefs of the Kona districts.

Ke‘eaumoku was a chief celebrated for his knowledge of lua, or bone-breaking, and in fighting with the spear and the hand weapon called the leiomano used in hand to hand combat. This was a mikini lima [object worn on hand], a small-meshed net to which shark’s teeth are attached. It was made to fit the hand and was used with terrible effect in close combat. (Desha)

Kīwala‘ō’s forces had a beginning battle victory in the morning. Kīwala‘ō and his chiefs and the various armies under them were at Hōnaunau, and he moved his armies over that uneven lava to the boundary of Ke‘ei, moving along that side of Ke‘ei to a place called Hauiki, which is there at Ke‘ei until this very time.

In the afternoon, the battle began again. Ke‘eaumoku was captured and “surrounded by Kīwala‘ō’s warriors, which led Kīwala‘ō to that place, thrusting aside those who obstructed his way to the place where Ke‘eaumoku lay in his weakness.”

“When Kīwala‘ō saw this high chief of Hawai‘i being thrust at by the men surrounding him, he called out in a hoarse voice: ‘Ea, be careful in thrusting the spear! Take care lest the niho (lei niho palaoa) be smeared with blood.’”

“When Ke‘eaumoku heard Kīwala‘ō’s first words, he thought he was to be saved, because of the command to be careful in thrusting the spears. When Kīwala‘ō uttered the last words, he realized he was in danger since the niho palaoa he was wearing was the source of Kīwala‘ō’s concern, lest it be soiled with blood.”

“This famous lei niho palaoa was named Nalukoki. Kīwala‘ō greatly prized it for it had been skillfully made of the hair of some famous ali‘i of Hawai‘i Nei, and if it had been soiled with blood its excellence would have been impaired.”

“At this moment, Kamanawa, one of the sacred twins of Kekaulike, saw Ke‘eaumoku’s danger. He quickly moved his men to where Ke‘eaumoku lay, and a heated battle was begun between his men and those of Kīwala‘ō.”

“In the midst of this heated battle a stone flew and struck Kīwala‘ō on the temple so that he fell close to where Ke‘eaumoku lay. When some of Kīwala‘ō’s chiefs saw the harm that had befallen their ali‘i ‘ai moku, they were weakened and began to retreat.”

Kīwala‘ō was not killed when struck by the stone, but had been stunned. “Ke‘eaumoku regained his strength and moved to where Kīwala‘ō lay.”

“He then said these words to the people who were listening: ‘I shall care for the body of the ali‘i.’ At the same time he seized the body of the faint Kīwala‘ō who was lying there, and with the leiomano in his hands, he slashed open Kīwala‘ō’s belly so that his entrails gushed forth and he died instantly.” (Desha)

“When Keōua and his chiefs realized that Kīwala‘ō was dead and they saw the slaughter of their men by Kamehameha’s warriors, they ran and leaped into the sea and swam to the canoes which awaited them.” (Desha)

The result of the battle of Mokuʻōhai was virtually to split the island of Hawaiʻi into three independent and hostile factions. The district of Kona, Kohala and portions of Hāmākua acknowledged Kamehameha as their sovereign. (Fornander)

The remaining portion of Hāmākua, the district of Hilo and a part of Puna, remained true to and acknowledged Keawemauhili as their Mōʻī; while the lower part of Puna and the district of Kaʻū, the patrimonial estate of Kīwalaʻō, ungrudgingly and cheerfully supported Keōua against the mounting ambition of Kamehameha. (Fornander)

After a struggle of more than ten years, in 1791, Kamehameha succeeded in securing control over that island of Hawaiʻi (and later, the entire Hawaiian Islands chain.)

Battle of Mokuohai – Kealakekua to Honaunau-GoogleEarth

October 9, 2021 by Peter T Young 1 Comment

Snow Falls on Molokai

The initial land divisions on the island of Molokai were the Ko‘olau (windward) and the Kona (leeward) districts, or moku-o-loko.

Puko‘o was the first county seat on the island and is located on the Mana‘e, or East End of the island. Kaunakakai, presently the island’s main town, lies centrally along the southeastern coastline.

Kualapu‘u which was once a pineapple plantation town, is situated in Na‘iwa on the slopes above the Ho‘olehua plain. Its sister plantation town of Maunaloa is found on the West End in the ahupua`a of Kaluako‘i.

Large clusters of Hawaiians were living along the shore, on the lower slopes and in the larger valleys. The lands were cultivated and many plants grew strong from the rains of the mountain and water diverted from the streams. The valleys each had their own kalo lo‘i (taro patches), even those that are dry today. Productive, well-kept fishponds were strung along the shoreline.

On the east end, a mile away to the east of the Protestant church compound at Kalua‘aha, was Puko‘o, destined to become the first town in the western tradition on the island of Molokai. Puko‘o had a natural break in the reef with a perfect beach for landing canoes between Puko‘o fishpond and Pipio fishpond at Mapulehu.

The whole island was in a state of excitement when the deposed and beloved Queen Liliuokalani visited Molokai in early 1900s. She stayed at Puko‘o with the Duvauchelle family and Laura Duvauchelle Smith.

The little town of Puko‘o seemed to be thriving. The Aipas’ poi factory was right next door to the Duvauchelles, Ah Soon had the bakery and Ah Sing a store. Another store was started by Akeo and Ah Pun (Chock Pun), along with Apaiona (Lin Kee) who later leased to Chow Kwan.

His innovation was a real gas pump. Okazaki ran the soda works and also the movie theater which he operated with a hand crank until he later learned how to use the car engine. The movies were shown outside with benches for seating, while the equipment was protected by a tent. There was also a bakery over toward the old stone church closer to Kupeke fishpond.

Puko’o lacked the unifying architectural setting of shops in one continuous row. All of these little stores were run by people operating out of their own homes and they were scattered along the main thoroughfare. The set-backs varied much as the homes there do today. The Church was tucked up into a corner on a sharp turn in the road, slightly away from the main cluster of houses. (Salazar)

Then, in March 1912, there was some added excitement on Molokai …

“On her way home from Molokai, Mrs. Emma Nakuina brought proof of snow [hau sano] falling on Molokai, and you can clearly see the whitening of the mountain tops behind Pukoo with snow.”

“In the history of the inhabitation of Molokai, there has never been seen this amazing thing on that island from the beginning, and this is the first time that snow has been seen falling on Molokai. According to Mrs. Nakuina.”

“H. D. Bowen stated that snow fell in great quantities on the mountain behind Pukoo, so that you could see clearly the patches of snow in many places on the ridges as well as down in the valleys.”

You can see the snow all the way from the harbor of Pukoo and the shore, according to Mr. Bowen. He has some land … and while he was there, he saw the snow.”

“I believe this is the first time that man remembers that snow fell on Molokai, said Mrs. Nakuina.”

“So it is perhaps because of the cold we’ve had these past days that snow fell on Molokai. According to the scientists, the time is coming where the tropic zone will become arctic, and will be covered in snow. Could this be the beginning of this?” (Aloha Aina, 3/16/1912, P. 1)

“Mrs. Emma M. Nakuina, who owns land in the region of Molokai above-mentioned, gives the Star [Hawaiian Star Newspaper] the extraordinary intelligence that snow has fallen and rested long enough to have its appearance noted upon that island.”

“‘HD Bowen reports that snow has fallen on the mountain range back of Pukoo, in large enough quantities to show distinct patches in several places on the ridges and in the ravines,’ said Mrs. Nakuina this morning.”

“The snow is quite perceptible from Pukoo harbor and the beach along there, Mr. Bowen states. He lately bought a piece of land adjoining mine in that section, and has been over there looking after his property.”

“‘This is the first time in the memory of man I believe,” Mrs. Nakuina added, “that snow has fallen on Molokai.’”

“And, it is to be remembered, Mrs. Nakuina is one of the recognized authorities on Hawaiian history.”

“Heretofore anyone talking about ‘snowy slopes,’ without making it clear that only the big three mountains of the Island of Hawaii and the vast dome of Haleakala on the Island of Maui were being mentioned, would have been denounced as a traducer of the country. Such a thing did happen, eight or ten years ago, to the author of a bit of promotion literature.”

“Now, however, Molokai is to be included as a snow-supporting island of the group.”

“The evidence of that island’s advent to Arctic-crowned honors, as here given, is authentic and ranks in point of interest not far behind the discovery of the South Pole.”

“Whether the event may be taken as supporting the theory that the earth is going to enter another glacial, period is a question the scientists may be left to consider.”

“Professor W. D. Alexander when informed of the snow on Molokai, said: ‘I have never heard of any snow fall on Molokai before. The elevation of the Pukoo mountains is a little less than 5000 feet.’”

“‘About the early part of February each year snow falls on the south side of Haleakala, the elevation of which Is about 8000 feet.’”

“‘Even on Hualalai, Hawaii, snow rarely settles, although the elevation is only a little under 10,000 feet.’”

“‘The Molokai event is certainly very extraordinary, still the present cold spell is a long one, and may account for the phenomenon.’” (Hawaiian Star, March 11, 1912)

While the article suggests Molokai, for the first time in the memory of man, is decorated with snow, other reporting notes that it was half a century ago when snow first fell on that island. (Kuokoa Home Rula, 3/15/1912, p. 1)

October 8, 2021 by Peter T Young 2 Comments

Behave Correctly

We do it every day. So, why don’t we all have the same attitude and approach when dealing with nature?

Just as you pause, then knock before entering someone’s home (seeking permission to enter) …

Exchange expressions of warm welcome …

Then remove your shoes (so as to not soil their home) …

You behave with courtesy and respect while in someone else’s home …

Courteously declining what is offered, or only taking what you need …

And repairing/replacing anything you break or take, and …

Then departing with cordial exchanges and well wishes.

So, too, is one expected to act accordingly in nature.

Hawaiians had a similar way (from Maui Group Sierra Club) …

E ui no ka ‘ae
Ask permission

E mahalo aku
Give thanks

E komo me ka hō‘ano
Enter with reverence

I ka hele aku, e hoʻomaʻamau i ka wahi
When you leave, return it as you found it

Gathering of resources from the forest and other areas was strictly controlled by three main factors:

the values and beliefs of the Hawaiian people;
the strict, often specialized, gathering protocols; and
the traditional system of land use, which limited the area from which people could collect

“The Hawaiian people followed protocols when they gathered and harvested from native ecosystems. These required that the gatherers prepare themselves spiritually before setting out and that they maintain an appropriate mental attitude before, during and after collecting the desired materials.”

“The physical process of gathering always involved going about one’s business quietly, asking permission, giving thanks, and treating the plants or animals to be collected – and everything else in their environment – with respect.”

“Every aspect of the gathering process, whether mental or physical, spiritual or practical, was reflected in a single guiding principle: ‘treat all of nature’s embodiments with respect.’ The overall effect of this attitude was to minimize the impact of gathering on native ecosystems.”

“‘Entry chants’ were offered to ask permission of the forest or other plant community for entry and to protect the collector from misfortune.”

“The chants were an expression of the gatherer’s respect for and good intentions toward all of the beings that lived there, including the akua, plants, animals, rocks, streams, etc.”

“Similarly, chants were offered before any plant was collected, out of respect for the plants themselves and for the akua to whom those plants were dedicated.”

“A quiet demeanor not only displayed the appropriate attitude of respect, but it allowed the collector to be alert to signs that were ‘bad omens.’”

“For example, some signs might indicate that a particular plant should not be picked for medicinal purposes, as it might make the medicine bad.”

“Other signs might indicate that this was not the right time for collecting anything at all, and that the collector should turn around and go home.”

“Plants and plant parts were removed carefully, and one never took more than was needed. Ferns were broken carefully at the base of the frond, taking care not to uproot the plant.”

“Besides showing appropriate respect for the plant, this conservation ensured that the plant would survive and remain healthy, so that it could produce more fronds later. Similarly, other plant parts were removed in ways that minimized the impact to the plant.”

“Gathering typically was spaced out in some way, taking a little here and a little there, as expressed just above. According to several other kupuna, the reasoning behind this practice was that it prevented the other plants of the type being collected from becoming lili (jealous) and squabbling among themselves.”

“Ecologically, of course, this practice helped to ensure that no area was completely stripped of a certain plant species and that harvesting could be sustained.”

“Most people would agree that these gathering principles embody appropriate treatment of those we love and respect. For example, when we enter the home of a friend today, we usually ask permission; we try not to impose on their hospitality or damage their home.”

“So it was that Hawaiians approached gathering from native ecosystems – good manners and plain common sense guided their behavior.” (Anderson-Fung and Maly)

Apapane in Ohia lehua

October 7, 2021 by Peter T Young 3 Comments

Velocipede

The shades of night were coming down
As swiftly racing through the town
A youth whose strength could scarce suffice
To keep him on that strange device
Velocipede!
(Hawaiian Gazette, July 21, 1869)

Everett & Co noted in an early advertisement, “Offer for sale the cargo of the ship “Medora,” just received from Boston, and adapted for the Islands, Oregon and California markets, consisting of … (under ‘Furniture’) ‘Velocipedes.’” (Polynesian, October 23, 1847.)

Velocipede (Latin for ‘fast foot’) was an early term for a human-powered land vehicle with one or more wheels. The most common type of velocipede today is … bicycle.

Bicycling didn’t really catch on until the late-1860s, and within a few years, hundreds of thousands of people on the continent had become enthusiasts. (It had some interesting early spelling, as you will see in the newspaper quotes.)

The word ‘bicycle’ first appeared in English print in The Daily News in 1868, to describe “Bysicles and trysicles” on the “Champs Elysées and Bois de Boulogne.” In the Islands, they were talking about velocipedes and bicycles in 1869.

“There is no use in trying to plod along in the old way. Walking is getting to be ‘vulgah,’ and he or she that cannot wriggle a by-circle is no body. … it is certain that such a manner of locomotion can never become fashionable until a wheel or two is added to the accomplishment and a new coined word, ending in “cicle,” given to it.” (Hawaiian Gazette, April 21, 1869)

An editor of the local paper wrote of his first experiences, “(i)n order that my readers may more perfectly understand the difficulties involved in (riding a bicycle.)”

“Receiving the loan of a velocipede day before yesterday evening, and being in full sympathy with the progressive instincts of the age, I immediately commenced to learn to ride it“.

“(L)et me first remark on a few of the tricks that the animal is addicted to: first and worst, it betrays an unaccountable disposition to lie down in the middle of the street or anywhere, and at all times and without warning.”

“It also often turns, what would be its head if it was a horse, back as if to bite the rider’s feet, in reality to rub the dust off from the wheel rim to his pants. Thus it is quite unmanageable till one gets used to it.”

“My memory of what followed is much blurred; a general, unreal and unpleasant impression, which I am as yet unable to analyze, of whirling spokes, pedals, bumps, bangs, shouts, hats in the air, stars, a shock, cold water and taro.”

“As far as my experience is worth anything, I am of the opinion, that, although pounded raw taro may possibly be a good application for sore head, which I am inclined to doubt, it is generally unsafe to pound it with the head.”

“The bicycle question with me is still unsettled. One thing is certain; I shall never ride the above mentioned one again, if I can help it; but should I ever find one that had a reliable reputation as a quiet family velocipede, I think I might be induced to tempt fortune once more.” (Pacific Commercial Advertiser, June 12, 1869)

Others have other opinions. “For many years the bicycle was looked upon as a worthless development of the old velocipede, at best only Interesting as a childish toy. … That day has passed.”

“Bicycle riding is a good, healthy an invigorating exercise, and is especially valuable to those whose lives are sedentary. Boating, baseball and lawn-tennis are all excellent forms of recreation; but in the wide complexity of modern life there is plenty of room for the wheelman with his graceful steed.” (New York Tribune, September 21, 1883)

Then, people saw the need to accommodate the bikes: “The reason why there is no bicycle club in this Kingdom is that a portion of Queen street is about the only course in the realm where the two wheels safely run away with a man.” (Daily Herald, April 14, 1887)

“Honolulu being the metropolis and furnishing, as it does, means for the entertainment of visiting wheelmen and all others interested in good roads a home for them is desired where they can receive hospitable entertainment; where they can gain much information of value as regards good roads on the other islands; the resources and sights of Hawaiʻi and also enjoy club privileges.”

“Through the medium of cycling particularly can much be accomplished towards better roads, and it is the intention of this club to bring together the numerous cyclists of this city and throughout the islands, and to secure the cooperation of kindred organizations in the formation of a guild, having for its purpose the development and perpetuation of the good roads idea.”

“All we ask is the thorough sympathy and support of the public who are interested in bicycling and good roads and we assure them that there will be no lack of effort on our part and no dearth of results in the direction towards which we aim.”

“To this end all those who are interested in the better and permanent improvement of our public thorough fares, whether they be riders, drivers or wheelmen are cordially invited to unite and cooperate with this organization.”

“One great organization, composed of the rapidly increasing riders, drivers and wheelmen and the public-spirited citizens, can carry out any movement far more successfully than can any number of smaller organizations of a similar character working independently of each other.” (Honolulu Road Club, Hawaiian Star, September 30, 1895)

The legacy of ‘good roads’ called to attention by the Honolulu Road Club over 100-years ago lives on – today, we call them ‘Complete Streets.’

Complete Streets (also called Livable Streets) are road networks that are designed to be safer and more attractive to all types of users and commuters, which include bicyclists, public transport users, pedestrians, motorists and riders of all ages and abilities. It is designed with all types of users in mind, not just vehicles.

On the continent, the first Complete Streets policy was adopted in 1971, but Hawaiʻi only recently adopted Act 54 in 2009. Hawaiʻi law states, “The department of transportation and the county transportation departments shall adopt a complete streets policy that seeks to reasonably accommodate convenient access and mobility for all users of the public highways … including pedestrians, bicyclists, transit users, motorists, and persons of all ages and abilities.”