Place Names | Page 55 | Images of Old Hawaiʻi

December 20, 2022 by Peter T Young Leave a Comment

Three Volcano Pioneers of the Mid-19th Century Hawaii

“Keep and publish careful records, invite the whole world of science to co-operate, and interest the business man.” (Jaggar)

The efficiency of an institution which is essentially educational and not commercial, productive of ideas rather than dollars, must be measured by its effect on productive men of learning in stimulating them to production; that is, to new discovery, experiment investigation and publication.

The founding of the Volcano Observatory and the formation of the group of subscribers here called the “Research Association,” were themselves evolved productions of the inspiring work of early investigators, as well as of the natural intellectual stimulus created in man by the unexplained Kilauea lake of boiling nebulous flux.

Three names stand out above all others as recorders of the work of the Fire Goddess in Hawaii in the middle decades of the nineteenth century : Titus Coan, James Dwight Dana, and William Lowthian Green.

Coan the missionary, earnest seeker after truth, for more than a third of the century watched every detail of the evolution of the volcanoes, pondered their meaning, and moreover made truthful record in scores of letters which were promptly published.

This genius for recording is rare among men, and is an all-important requirement in science; many men are good observers, but millions of valuable observations are forever lost, because of a lack of appreciation of the value of a jotting down – day, hour, minute, event, stages, appearances.

All science is no more than a categoric jotting-down, and the grouping of facts into new categories, until some of these reach the dignity of “theory.”

Coan without apparatus or endowment was an institution, a first Hawaiian volcano observatory, and in actual output he was a better observer and recorder than some institutions which have been elaborately equipped.

Professor Dana of Yale, foremost American geologist, was with the Wilkes Expedition at Kilauea in 1840, revisited Hawaii later, and wrote in 1891 a book, “Characteristics of Volcanoes,” which stands preeminent among volcano memoirs.

It was inspired by Kilauea and Mauna Loa, but is broad and sane, and presents a most painstaking and thoughtful summary of the progress of Hawaiian volcanic events, and their bearing on geology. Dana published in New Haven Coan’s letters, and it was doubtless Dana who stimulated much of Coan’s recording.

Green, the man of business, in his leisure moments student of volcanic life and of the inspiring heights and depths of the globe, conceived: to scale, with its film of waters and its blanket of gas, wrote a remarkable book in two volumes, “Vestiges of the Molten Globe.”

His second volume deals especially with the volcanoes, which he visited many times, and of it Professor Daly of Harvard writes: “It is certainly a pity that the second part of Green’s work is not more generally known. The book is almost as remarkable a contribution to the philosophy of vulcanism as Part 1, ‘On the Tetrahedral Theory of the Earth,’ is important in cosmogonic philosophy.”

Green’s work foreshadowed theoretic conceptions which modem thought has fixed more firmly, and his interest, as a business man, in the affairs of pure science was forerunner of the wider interest of many business men (and intelligent women) of Hawaii who now make up the Hawaiian Volcano Research Association.

These three men, Coan and Green resident here, Dana from an eastern university, typify the reason for the creation of an Hawaiian Volcano Observatory, and their portraits should forever hang in honored place upon its walls.

Coan, the systematic observer, showed the value of record and system; Green, the merchant, fascinated by the spell of Pele and inspired by the problems of position of this mid-Pacific pinnacle, Hawaii, rising 37,000 feet above the ocean deep, adopted volcanology for avocation, and left monumental work to inspire specialist and layman alike.

While Dana the scholar, coming from a distant seat of learning, hospitably entertained in the islands by Coan, Green, Bishop, Brigham, Alexander and a host of kind friends, rewarded their kindness by making famous to the whole world the achievements of his Hawaiian scientific colleagues.

Dana added new volcano lore and illustrated what production may come from scientific hospitality. (All here is copied from Special Bulleting of Hawaiian Volcano Observatory, 1913, as stated by Thomas Jaggar.)

December 16, 2022 by Peter T Young Leave a Comment

Ka Wailele ʻO Waiānuenue

The Wailuku is the longest river in Hilo (twenty-six miles.) Its course runs from the mountains to the ocean along the divide between Mauna Kea and Mauna Loa. The Wailuku is the boundary between Hilo Palikū in the north and Hilo One on the south.

The earliest recorded bridge in Hawai‘i was a crude footbridge across the Wailuku River in Hilo and was reported by missionary C. S. Stewart in 1825. (The first major bridge on O‘ahu appears to have been one extending North Beretania Street across Nuʻuanu Stream, erected in 1840.) (ksbe)

“About a hundred yards above the beach, it (the stream) opens into a still deep basin, encircled by high cliffs. Into this basin the whole stream is projected by two cascades … A rude bridge crosses the stream just above the falls; and it is a favorite amusement of the natives to plunge from it, or from the adjoining rocks, into the rapids, and pass head foremost over both falls, into the lower basin.” (Stewart, Schmitt)

The Wailuku River bridge must have existed for only a short time, and it was quickly forgotten. Sereno Bishop, born on the Big Island in 1827, later recalled, “There were no bridges in these islands until after 1840.” Titus Coan, the pioneer missionary who settled in Hilo in 1835, wrote, “For many years after our arrival there were no roads, no bridges, and no horses in Hilo”. (Schmitt)

Hilo’s Wailuku River was finally spanned again in September 1859, this time by a 196-foot-long suspension bridge. Less than seven weeks after it was opened, this bridge collapsed while a party of eight or ten persons and their horses were attempting to cross. The group narrowly averted drowning and death by falling timbers.

This was not the first disaster or near-disaster at the site of the Wailuku Bridge. Weakened by earthquakes and a tsunami, the railroad bridge over the Wailuku River collapsed on March 31, 1923 – immediately after a loaded passenger train had crossed and another was approaching.

Two of the largest bridges on the Hawai‘i Consolidated Railway were destroyed by the 1946 tsunami, a disaster which effectively put that railroad out of business. (ksbe)

Waiānuenue Avenue (rainbow (seen in) water) in Hilo town is named for the most famous waterfall in Hilo, Ka Wailele ʻO Waiānuenue, Rainbow Falls. There is a legend about this falls, the goddess Hina, her son Māui and the lizard-man Kuna.

Hina once lived in the cave beneath and behind the waterfall. Kuna would throw logs and boulders over the edge of the falls to try to cause harm to Hina. She called to her son Māui and he came quickly to her aid. He chased Kuna upland along the river, where they engaged in many battles.

Finally, Māui emerged the victor, though only because he was aided by the volcano goddess Pele. Hina was now safe. Many places along the Wailuku were named to commemorate different parts of the story so that the legend would not be forgotten. (Zane)

The local utility Hawaii Electric Light Co (HELCO) owns and operates two hydroelectric facilities arranged in tandem along the lower reach of the Wailuku River near Hilo. The Waiau plant was constructed in 1920 and upgraded in 1947. The Puʻueo plant downstream was built in 1910 and upgraded in 1941. The Wailuku River Hydroelectric Power Company plant began commercial operation in 1993. It is located at the junction of the Wailuku River and the Kaloheahewa Stream.

A 6-foot-diameter intake pipe for HELCO is located about 100 feet above Ka Wailele ʻO Waiānuenue. The intake feeds the utility’s Puʻueo Hydroelectric Plant located down on Wainaku Street, several blocks from the ocean.

About a mile upstream is a section of river called Boiling Pots, as well as the Peʻepeʻe Falls.

December 12, 2022 by Peter T Young Leave a Comment

Kalauao

At the time of Cook’s arrival (1778,) 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,) Molokaʻi, Lānaʻi and Kahoʻolawe, ruled by Kahekili; (3) Oʻahu, under the rule of Kahahana; and at (4) Kauaʻi and Niʻihau, Kamakahelei was ruler.

“At that time Kahekili was plotting for the downfall of Kahahana and the seizure of Oahu and Molokai, and the queen of Kauai was disposed to assist him in these enterprises.” (Kalākaua) Kamakahelei was married to Kāʻeokūlani (Kāʻeo – younger brother of Kahekili.) Kamakahelei and Kāʻeo had a son Kaumualiʻi (born in 1778 at Holoholokū.)

Kahekili and his eldest son and heir-apparent, Kalanikūpule, conquered Kahahana, adding Oʻahu under his control. And, in the late-1780s into 1790, Kamehameha conquered the Island of Hawai‘i and was pursuing conquest of Maui and eventually sought to conquer the rest of the archipelago.

The rich resources of the region, the shoreline fishponds, the numerous springs, and the fertile lands along the streams made ‘Ewa a prize for competing chiefs. Battles were fought for and on ‘Ewa lands, sometimes from competing O‘ahu chiefs, and sometimes by invading chiefs from other islands. (Cultural Surveys)

At the death of Kahekili in 1793, Kāʻeo became ruling chief of Maui, Molokaʻi and Lānaʻi. Kalanikūpule was ruler of Oʻahu. Homesick for his friends, Kāʻeo set out to return to Kauaʻi by way of Waialua and then to Waimea. He learned of a conspiracy to kill him and by November, 1794, Kāʻeo and Kalanikūpule were ready to fight. (Kamakau)

Kāʻeo was successful after some initial skirmishes. On December 12, 1794, a great battle was fought in the area between Kalauao and ‘Aiea in ‘Ewa. Kalanikūpule’s forces surrounded Kāʻeo. (Cultural Surveys)

Kāʻeo with six of his men escaped into a ravine below ‘Aiea and might have disappeared there had not the red of his feather cloak been seen from the boats at sea and there shots drawn the attention of those on land. Hemmed in from above, he was killed fighting bravely. (Kamakau)

This war, called Kukiʻiahu, was fought from November 16 to December 12, 1794 at Kalauao in ‘Ewa. (Kamakau) (It wasn’t long after that Kalanikūpule battled Kamehameha, again; and lost to Kamehameha at the Battle of Nuʻuanu.)

Kalauao Ahupua‘a (the multitude of clouds) extends from the East Loch of Pearl Harbor to the crest of the Koʻolau Range, generally following Kalauao Stream. Kalauao Spring is located near the Pearl Harbor coast.

The Kalauao Spring included two natural springs of percolating water. In ancient times, the springs irrigated taro loʻi. Later, the ancient taro lo‘i and ʻauwai (irrigation ditches) were modified and expanded to support rice cultivation.

In 1904, the area was described as, “On the morning of June 2nd, for instance, our destination was Aiea. At ten minutes past seven we boarded the first passenger train going towards Honolulu.”

“For a distance of eight miles the road skirts the shore and then turns landwards or mauka through rice and sugar plantations, Ewa Mill, Waipahu, Pearl City. …”

“Like all rice fields in Hawaii, this one is worked entirely by Chinamen, they alone being able to endure the conditions of location and climate necessary for the cultivation of this cereal.”

“On one side of the railroad track was the broad, muddy inland lake or bay of salt water, Pearl Harbor; on the other side were the terraced plots or fields, flooded to a depth of several inches with water and separated by narrow raised earthen ridges on which the careful Chinaman doubtless succeeded in walking, but which many times proved treacherous to our unsteady feet.”

“A rice plantation, laid out as it generally is on the low flats at the foot of a valley, where mountain streams empty into the sea, is an ideal collecting ground for certain kinds of algae.” (Thrum 1904)

In 1928, Moriichi and Makiyo Sumida began farming assorted wetland produce on a two-acre plot of land at the springs. Back then, the area of the springs contained many small farms growing similar produce — bananas, taro, rice, and watercress. Through the ensuing years, the Sumida property grew as they acquired neighboring leases and, by 1950, watercress became the sole crop. (NPS)

A small waterfall along Kalauao Stream, named Kahuawai (or Kahuewai), was located along the coastal trail connecting Honolulu to Waiʻanae. Kahuawai (water gourd container) was indicated to have been “a favorite resting place exclusively for chiefs”. (Cultural Surveys)

Kahuawai was a noted bathing place since ancient times and was guarded so that any one did not bathe in it except the chiefs. Later it was used by all. Kākuhihewa’s daughters and the hero Kalelealuaka (their husband) bathed in this pool. Kāʻeokūlani, the chief of Kauaʻi also bathed here when he came to war here on Oʻahu. (Cultural Surveys)

Loko Opu, a large fishpond (approximately 10.5-acres in size) located in Kalauao along the Pearl Harbor coast, is said to have been built by the chiefess Kalamanuʻia. (Cultural Surveys)

During the Māhele, much of the lands in the ahupua‘a of ‘Ewa, as in other districts, were awarded to Ali‘i Nui (high chiefs), who were either the grandchildren or great-grandchildren of Kamehameha I.

Half of the ahupua‘a of Kalauao was awarded to Laura Konia (either granddaughter or grandniece of Kamehameha I;) the other half of Kalauao Ahupua‘a was awarded to John Meek, an important merchant in the sandalwood trade.

Today, the Pearl Country Club covers much of the lower section of Kalauao. Pearlridge Shopping Center is on the lowest side of Kalauao (Pearlridge Uptown was opened in 1972, with an expansion in 1976 to include Pearlridge Downtown.) Pearlridge surrounds the evidence of the water resources of old, Kalauao Spring that benefits the Sumida watercress farm.

December 10, 2022 by Peter T Young Leave a Comment

Kekūhaupiʻo

By the time of Cook’s arrival, Kamehameha had become a superb warrior who already carried the scars of a number of political and physical encounters. The young warrior Kamehameha was described as a tall, strong and physically fearless man who “moved in an aura of violence.” (NPS)

Physical attributes helped him get there, so did the assistance and training he received from Kekūhaupiʻo. Let’s look a little into his trainer. But first, let’s see how the trainer was trained.

Kohapiolani, father of Kekūhaupiʻo, was a warrior chief who had been involved in some battles in earlier times. He is said to have been born at Keʻei close to Nāpoʻopoʻo. His mother was also from Keʻei and here he grew up in the days of his youth.

His father began to instruct Kekūhaupiʻo in the warlike arts, such as spear hurling, boxing and wrestling; as well, he trained him to run swiftly, for the father said: “One who is learning the warlike arts of the land does well to accustom himself to swift running whereas, by speed, the fleeing enemy can be pursued from the battlefield and caught. I am training you now, but when you become big, you will be taught by experts.”

After the passage of several anahulu (ten day periods) in practice, Kekūhaupiʻo had become quite adept and then his father said: “My son, fighting a battle consists not only in hurling a spear, but a most valuable thing in this warlike profession of our ancestors is the knowledge of how to dodge the spears that will be thrust at you—this knowledge makes a famous warrior.”

His father quickly saw that Kekūhaupiʻo had advanced in his training and determined it was time to seek some teachers in the art of war, including the spear and also the wooden staff, as well as lua, the bone-breaking arts of wrestling.

Laʻamea, his lua instructor noted, “This young aliʻi will become a famous warrior in the future and will become a fighter on the side of some famous aliʻi of the land. He will become one who seeks land for some of our aliʻi ʻai moku. If he exhibits such competence at this young age, his future competence is established and not only with the weapons in his hand, but combined with his genuine strength. This one’s status is as a moa lawai one who is sufficiently adept to prevail in future battles.”

After training under Laʻamea, Kekūhaupiʻo was under the instruction of Koaia, a certain man of Kapalilua very famous for bone-breaking wrestling.

When Koaia realized he had taught his student all he knew, having spent some months together with him and having been drawn to him by his agreeable nature, he said to him:

“‘Auhea ʻoe, e kuʻu aliʻi haumana, in my teaching of the various methods of our ancestors’ lua fighting, all that remains is the ʻailolo ceremony to confirm you an adept; however, unlike others I have taught to overcome a man, you shall also become adept in fighting that terrifying fish of the wide ocean which people fear …”

“… then you shall become a niuhi shark (tiger shark) on the battlefields of the future. Do you dare to become an adept by (overcoming) this terrifying fish of the ocean and eating the eye of the niuhi shark for your ‘ailolo ceremony?”

Preparing himself to battle the shark, Koaia advised, “E Kekūhaupiʻo ē, don’t hasten to leap into the fight with your opponent, but let us play with him.”

“This is something good for you to learn: in the future when you fight an opponent, don’t hasten to leap forward, but first study his nature to enable you to learn his weakness, then it will be easy for you to secure him by one of the methods you have learned. However, prepare yourself and look well at the place where you can kill him. I only ask of you that you act fearlessly.”

When the time was right, on hearing his teacher’s order, Kekūhaupiʻo dove straight to the shark’s side giving it no time to turn. All that was seen by the people on board was the strong flick of the shark’s tail when it received the thrust behind its gills.

Kekūhaupiʻo withdrew his spear and thrust again near the first thrust and the shark was weakened near to death – it only thrashed and Kekūhaupiʻo clung to its side and killed it.

Eventually, Kekūhaupiʻo went to live and serve as a warrior with the aliʻi ʻai moku of Kaʻū (Kalaniʻōpuʻu) and in his presence demonstrated his proficiency in the arts of battle.

There were constant battle-practice exercises and it was noted that Kekūhaupiʻo overcame his opponents and his fame spread as far as Maui, O‘ahu, and even to the sun-snatching island to the leeward (ka ‘āina kāʻili lā o lalo ē – a poetic reference to Kauai.)

Then, Kamehameha came onto the scene. When Kalaniʻōpuʻu reigned over Hawai‘i, Kamehameha returned to his uncle’s court and lived together with Kalaniʻōpuʻu’s own son, the young Kīwalaʻō.

Kalaniʻōpuʻu instructed Kekūhaupiʻo to teach Kamehameha the ancient martial arts of the land. Kekūhaupiʻo was determined to give all his knowledge to his chiefly pupil, and he indeed did so. This brought about the firm bond between Kekūhaupiʻo and the young Kamehameha.

Kamehameha became the most skillful of all the chiefs in the use of the spear. Captain George Vancouver later wrote that he once saw six spears hurled at Kamehameha all at the same time. Kamehameha caught three with one hand as they flew at him. Two he broke by hitting them with a spear in his other hand. One he dodged. (Williams)

Kekūhaupiʻo is arguably the one man most closely connected to Kamehameha I during Kamehameha’s formative years, while he developed his skills as a warrior, and through the early period of Kamehameha’s conquests.

A short while after this, Kalaniʻōpuʻu raised an expedition to Maui. Part of Maui, specifically the district of Hāna and the famous fortification of Kaʻuiki, had previously been held by those of Hawai‘i. Kekūhaupiʻo and Kamehameha were taken along on this war expedition by Kalaniʻōpuʻu, king of Hawai‘i.

While Kalaniʻōpuʻu was at Hāna he sent his warriors to plunder the Kaupō people. Kahekili was king of Maui in those days, and when he heard of the deeds of King Kalaniʻōpuʻu of Hawai‘i in slaughtering the Kaupō people and the taking of land, he raised a great army led by his very famous general named Kāneʻōlaelae. When Kahekili’s warriors met those of Kalaniʻōpuʻu at Kaupō, a very strong battle developed between the two sides.

This battle showed the fearlessness of Kekūhaupiʻo. It was said that when the battle started Kekūhaupiʻo moved amongst Kahekili’s warriors, and it was said of him: “The man raised up is broken in the strong hands of Kekūhaupiʻo.” However, while he was fighting fearlessly he was surrounded by the Maui warriors, and they combined in their multitudes so that Kekūhaupiʻo was in dire trouble.

When Kamehameha saw that his teacher was in trouble, he leapt into the heat of the battle attempting to rescue his teacher. By Kamehameha’s action, Kekūhaupiʻo escaped with his life.

Outnumbered and overpowered, the Hawai‘i warriors fled but many were slaughtered by the Maui people at that battle at Kaupō which was named the Battle of Kalaeokaʻīlio (it happened in 1775.)

This is the first battle of the rising warrior Kamehameha, and during the fighting, the young aliʻi chief showed fearlessness and bravery by coming to the rescue of his war instructor Kekūhaupiʻo.

Kekūhaupiʻo first served as Kamehameha’s instructor in the skills of combat before becoming his stalwart bodyguard, fearless warrior and trusted advisor.

Much of this summary is from a newspaper serial originally published in Ka Hoku o Hawaiʻi, written in Hawaiian by Reverend Stephen L Desha, translated by Frances N Frazier and produced into a book with assistance from DLNR by Kamehameha Schools. The image shows Kamehameha as a young warrior (Herb Kane.)

December 5, 2022 by Peter T Young Leave a Comment

Nehu

The Hawaiʻi aku fishery (skipjack tuna) originally supplied only the local market for fresh and dried tuna. Then, the Hawaiian Tuna Packers, Ltd. cannery was established (in 1916,) enabling the fishery to expand beyond a relatively small fresh and dried market.

This near-surface schooling tuna is widely distributed across the Pacific Ocean. Historically, the pole-and-line, live bait fishery for aku boats was the largest commercial fishery in Hawaiʻi. Annual pole-and-line landings of skipjack tuna exceeded 5.5 million lb from 1937 to 1973.

The new and expanding market for canned product allowed the fishery to grow; from 1937 until the early 1980s most of the skipjack tuna landed in Hawaiʻi was canned. From the beginning, Hawaiian Tuna Packers label was Coral Tuna or Coral Hawaiian Brand Tuna.

Aku was historically the most important single commercial fish species in terms of landed weight and value in Hawai‘i, as well as throughout much of the central and western Pacific. (DBEDT)

About ninety percent of the output was shipped to the mainland; the remaining ten percent was sold in Hawaiʻi. (The cans for packing the tuna are furnished by the Dole Company.)

The Japanese technique of catching tuna with pole-and-line and live bait resembled the aku fishing method traditionally used by Hawaiians. The pole-and-line vessels mainly targeted aku.

They generally fished within a few miles of the main Hawaiian Islands, because few vessels carried ice and the catch needed to be landed within four to five hours from the time of capture.

Most of the aku catch in Hawai‘i is landed by commercial pole-and-line fishermen who induce aku to bite on feathered hooks by chumming with live bait. The live bait the aku boats used was nehu (a small anchovy).

Aku fishermen need millions of nehu. (Hollier) Nehu spawn all year long and spawning peaks in summer although this peak may shift to late winter and early spring. Nehu eggs are planktonic, and incubation is about 24 hours. Very few nehu live longer than one year. (NMFS)

Kāne‘ohe Bay, located on the Windward side of O‘ahu, served as the leading baiting ground in Hawai‘i, producing, according to statistics compiled by the Territorial Division of Fish and Game, approximately 60 per cent of the total commercial catch. (Hiatt, 1951)

The aku boat went into Kāne‘ohe Bay about sundown and anchored in the bay outside the mouth of the Kahaluu River near the old Libby’s pineapple wharf. The boat was usually anchored fore and aft, with the bow facing the mountains.

“We waited for the tide to drop and that was when the nehu came downstream into the bay. That’s when you catch them with nets. The best time was when the tide started going out around sundown or shortly after sundown.”

“We’d fill the tanks with nehu and then take the boat farther out and anchor near the reef where the waves would keep the water in the bait tanks moving constantly in and out, circulating, so the nehu were kept alive.”

“Daytime scooping was different. You worked with a surround net. I’d stay on board and the rest of the crew would go out with the motorboat and the nets and catch the nehu here and there with surround nets.”

“Then they would bring the nehu back to the boat in the motorboat and we’d scoop them into the tanks with buckets. If we didn’t have enough nehu … we would anchor in the bay that evening and drop submarine lights that night around the boat. The lights attracted the nehu? [Yo Kondo, April, 1976]

Aku fishermen spend 3-5 days catching bait for few hours fishing. (Honolulu Record) A specialized bait well in amidships allowed them to carry live nehu, as well as provide ballast for stability.

When the crew spotted a flock of seabirds – the telltale sign of a school of aku – they would chum the waters with nehu, causing a feeding frenzy. (Hana Hou)

The important thing is to have enough nehu so that with plenty of bait in the water, the tuna can be kept around the fishing boat. (Honolulu Record)

Fisherman dipped lines with a single barbless (and baitless) hook into the water. Within seconds an aku would take the hook, and with a combination of physical strength and good timing, the fisherman would jerk it up, flick it over his shoulder and onto the deck, and drop his line back into the water. (Hana Hou)