Images of Old Hawaiʻi

by Peter T Young 1 Comment

Manono

Manono was born on Maui in the 1780s; her father was Kekuamanoha, and her mother was Kalola-a-Kumukoʻa, a wife of Kamehameha. Through her father, she was a granddaughter of Kekaulike, the Mōʻi (King) of Maui.

From her mother’s side, she was the great-granddaughter of King Keawe of Hawaiʻi.  Her half-siblings from her father’s first marriage were Kalanimōkū, Boki and Wahinepio. She was cousin of Kaʻahumanu, Kalākua Kaheiheimālie, Keʻeaumoku II and Kuakini (Governor of Hawaiʻi.)

At the time of Cook’s arrival (1778-1779) (while the Colonists were battling the British on the continent,) 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.

Separate Kingdoms ruled separate parts of the Islands.  However, conquest was in the air and battles and negotiations for power and control were going on.

When Keōua, the father of Kamehameha, died, he commended his son to the care of Kalaniʻōpuʻu, who received him, and treated him as his own child.  (Dibble)  Following Kalaniʻōpuʻu’s death in 1782, the kingship was inherited by his son Kīwalaʻō; Kamehameha (Kīwalaʻō’s cousin) was given guardianship of the Hawaiian god of war, Kūkaʻilimoku.

Dissatisfied with subsequent redistricting of the lands by district chiefs, civil war ensued between Kīwalaʻō’s forces and the various chiefs under the leadership of his cousin Kamehameha.

In 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,) Kiwalaʻo was killed.  With the death of his cousin Kiwalaʻo, the victory made Kamehameha chief of the districts of Kona, Kohala and Hāmākua, while Keōua, the brother of Kiwalaʻo, held Kaʻū and Puna, and Keawemauhili declared himself independent of both in Hilo.  (Kalākaua)

Kamehameha, through the assistance of the Kona “Uncles” (Keʻeaumoku, Keaweaheulu, Kameʻeiamoku & Kamanawa (the latter two ended up on the Islands’ coat of arms;)) succeeded, after a struggle of more than ten years, in securing the supreme authority over that island (and later, the entire Hawaiian Islands chain.)

Prior to his death on May 8, 1819, Kamehameha decreed that that his son, Liholiho, would succeed him in power; he also decreed that his nephew, Kekuaokalani, have control of the war god Kūkaʻilimoku (a similar scenario to Kalaniʻōpuʻu and Kiwalaʻo/Kamehameha.)

At a young age Manono fell in love with and married Kekuaokalani, the young kahu (priest) of Kūkaʻilimoku from the island of Hawai’i. The couple lived in the mountains on the island of Maui tending to their taro patches and raised their four children.  (Cupchoy)

Following the death of Kamehameha I in 1819, King Kamehameha II (Liholiho) declared an end to the kapu system.   “An extraordinary event marked the period of Liholiho’s rule, in the breaking down of the ancient tabus, the doing away with the power of the kahunas to declare tabus and to offer sacrifices, and the abolition of the tabu which forbade eating with women (ʻAi Noa, or free eating.)”  (Kamakau)

The people were divided about keeping the traditional social structure or abandoning it. Kekuaokalani, Liholiho’s cousin, opposed the abolition of the kapu system and assumed the responsibility of leading those who opposed its abolition. These included priests, members of his court and the traditional territorial chiefs of the middle rank.

Kekuaokalani demanded that Liholiho withdraw his edict on abolition of the kapu system.  (If the kapu fell, the war god would lose its potency.)  (Daws)  Kamehameha II refused.

After attempts to settle peacefully, “Friendly means have failed; it is for you to act now,” and Keōpūolani then ordered Kalanimōkū to prepare for war on Kekuaokalani. Arms and ammunition were given out that evening to everyone who was trained in warfare, and feather capes and helmets distributed.  (Kamakau)

The two powerful cousins engaged at the final Hawaiian battle of Kuamoʻo – a battle for tradition versus the modern.

In December 1819, just seven months after the death of Kamehameha I, opposing heirs met in battle on the lava fields south of Keauhou Bay.  Liholiho had more men, more weapons and more wealth to ensure his victory. He sent his prime minister, Kalanimōku, to defeat his cousin.

Kekuaokalani marched up the Kona Coast from Kaʻawaloa and met his enemies at Lekeleke, just south of Keauhou.  The first encounter went in favor of Kekuaokalani. At Lekeleke, the king’s army suffered a temporary defeat.

Regrouping his warriors, Kalanimōkū fought back and trapped the rebels farther south along the shore in the ahupuaʻa of Kuamoʻo.    (Kona Historical Society)

“No characters in Hawaiian history stand forth with a sadder prominence, or add a richer tint to the vanishing chivalry of the race, than Kekuaokalani and his courageous and devoted wife, Manono, the last defenders in arms of the Hawaiian gods.”  (Kalākaua)

“Kekuaokalani is referred to by tradition as one of the most imposing chiefs of his day. He was more than six and a half feet in height, perfect in form, handsome in feature and noble in bearing. Brave, sagacious and magnetic, he possessed the requirements of a successful military leader”.  (Kalākaua)

Kekuaokalani, having earlier received a wound, fainted and fell and, unable to stand, “sat on a fragment of lava, and twice loaded and fired a musket on the advancing party. He now received a ball in his left breast, and, immediately covering his face with his feathered cloak”.  (Ellis)

“In the midst of these scenes of blood the eye rests with relief upon numerous episodes of love, friendship and self-sacrifice touching with a softening color the ruddy canvas of the past.”   (Kalākaua)

“Manono, during the day, fought by his side, with steady and dauntless courage.”  (Ellis)

“He finally fell with a musket-ball through his heart. With a wild scream of despair Manono sprang to his assistance”.   (Kalākaua)

“But the words had scarcely escaped from her lips, when she received a ball in the left temple – fell upon the lifeless body of her husband, and expired.”  (Ellis)

“Thus died the last great defenders of the Hawaiian gods.  They died as nobly as they had lived, and were buried together where they fell on the field of Kuamoʻo.”  (Kalākaua)

“It is painful to contemplate the death of Kekuaokalani, of Manono a wife who seems to have been unusually affectionate, and of the many friends and adherents who fought with acknowledged steadfastness and courage and fell on the field of battle.”  (Dibble)

“Manono is said to have been an interesting woman, and she certainly gave evidence of attachment and affection. … Not even the horrors of savage fight could prevent her from following the fortune and sharing the dangers of her husband.”  (Dibble)

It is said that Kalanimōkū left the body of Kekuaokalani on the lava rocks after this battle instead of having it buried according to his rank of a chief because Kekuaokalani’s ancestor, Alapaʻi-Nui-a–Kaʻu-au-a had drowned Kalanimōkū’s ancestor, Kauhi-ai-moku-a-kama, at Puhele, Kaupo district, Maui.  (Kamakau)

After Kalanimōkū’s departure, Kekuaokalani’s loved ones retrieved his body; later the iwi of Kekuaokalani were brought from Koaiku Cave in Kaʻawaloa to Pohukaina on the grounds of ʻIolani Palace in Honolulu.  (Parker, Alu Like)

Kekuaokalani’s feathered cloak was taken as a battle prize of Kamehameha II.  The cloak became one of the three feathered cloaks that legitimized Liholiho’s claim to power.

After the death of Kamehameha II, the cloak did not have the same symbolic power to his brother, Kamehameha III, and it was given to Captain John H Aulick of the American Navy in 1841. His descendants gave it to the Smithsonian Institution in 1869.  (Smithsonian)

The image ‘Kekuaokalani and Manono Battle at Kuamoʻo Dec. 1819’ by Brook Kapukuniahi Parker was the inspiration for this summary. 

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Puʻuhonua O Hōnaunau

“The ancient system consisted in the many tabus, restrictions or prohibitions, by which the high chiefs contrived, to throw about their persons a kind of sacredness, and to instil into the minds of the people a superstitious awe and peculiar dread.”

“If the shadow of a common man fell on a chief, it was death; if he put on a kapa or a malo of a chief, it was death; if he went into the chief’s yard, it was death; if he wore the chief’s consecrated mat, it was death; if he went upon the house of the chief, it was death.”

“If a man stood on those occasions when he should prostrate himself, (such as) when the king’s bathing water… (was) carried along, it was death. If a man walked in the shade of the house of a chief with his head besmeared with clay, or with a wreath around it, or with his head wet… it was death.”

“There were many other offenses of the people which were made capital by the chiefs, who magnified and exalted themselves over their subjects.”  (Dibble)

The social rules for interaction with gods and members of the chiefly class were legion, and death by human sacrifice was the default punishment in many cases.  (Shoenfelder)

Puʻuhonua were locations which, through the power of the gods and the generosity of the chiefs, afforded unconditional absolution to those who broke taboos, disobeyed rulers, or committed other crimes.  (Schoenfelder)

Ethno-historical literature, and available physical, cultural, and locational data, note at least 57-sites across the Islands.  Puʻuhonua tended to occur in areas of high population and/or in areas frequented by chiefs.  (Schoenfelder)

These range from enclosed compounds such as Hōnaunau, to platforms (Halulu on Lānaʻi), to fortified mountain-tops (Kawela on Molokaʻi), to unmodified natural features (Kūkaniloko on Oʻahu) and to entire inhabited land sections, as at Lāhainā on Maui. (Schoenfelder)

Recognized as one of the significant puʻuhonua, and one that is well preserved and presented for the rest of us to understand was Puʻuhonua O Hōnaunau on the Kona coast on the Island of Hawaiʻi.

The Place of Refuge, termed the ‘City of Refuge’ by Rev. William Ellis in 1823, with its adjoining chiefly residences. Beyond the boundaries of the “Palace Grounds”, around the head of Hōnaunau Bay, lived the chiefly retainers and the commoners. South of the Place of Refuge were scattered settlements along the coast and inland under the cliffs of Keanaee.  (NPS)

“The Puhonua at Hōnaunau is a very capacious one, capable of containing a vast multitude of people. In time of war, the females, children, and old people of the neighbouring districts, were generally left within it, while the men went to battle. Here they awaited in safety the issue of the conflict, and were secure against surprise and destruction in the event of a defeat.”  (Ellis, 1823)

“These Puhonuas were the Hawaiian ‘Cities of Refuge,” and afforded an inviolable sanctuary to the guilty fugitive, who, when flying from the avenging spear, was so favoured as to enter their precincts.”  (Ellis, 1823)

“Hither the manslayer, the man who had broken a taboo, or failed in the observance of its rigid requirements, the thief, and even the murderer, fled from his incensed pursuers, and was secure. To whomsoever he belonged, and from whatever part he came, he was equally certain of admittance, though liable to be pursued even to the gates of the enclosure.”  (Ellis, 1823)

“Happily for him, those gates were perpetually open. Whenever war was proclaimed, and during the period of actual hostilities, a white flag was unfurled on the top of a tall spear, on the outside, at each end of the enclosure, and until’ the conclusion of peace, waved the symbal of hope to those, who, vanquished in fight, might flee thither for protection.”

“To the spot, on which this banner was unfurled, the victorious warrior might chase his routed foes. But here he must himself fall back. Beyond it he must not advance one step, on pain of forfeiting his life.”

“The priests and their adherents – would immediately put to death anyone, who should have the temerity to follow, or molest those, who were once within the pale of the pahu tabu, and, and as they expressed it, under the shade, or skreening protection, of the spirit of Keave, the tutelar deity of the place.”  (Ellis, 1823)

A structure there, Hale-O-Keawe was erected around 1650 to serve as a temple mausoleum for the ruling chiefs of Kona. It served as the major temple for the “Place of Refuge” until 1819, when the religious laws (kapu) were abandoned.

“The appearance of the house was good. Its posts and rafters were of kauila wood, and it was said that this kind of timber was found in the upland of Napu’u. It was well built, with crossed stems of dried ti leaves, for that was the kind of thatching used.”

“The appearance inside and outside of the house was good to look at. The compact bundles of bones (pukuʻi iwi) that were deified (hoʻokuaʻia) were in a row there in the house, beginning with Keawe’s near the right side of the door by which one went in and out, and going to the spot opposite the door (kuʻono).”  (John Papa ʻĪʻi)

“It is a compact building, 24 feet by 16, constructed with the most durable timber, and thatched with ti leaves, standing on a bed of lava, which runs out a considerable distance into the sea. It is surrounded by a strong fence, or paling, leaving an area in the front and at each end, about twenty-four feet wide, paved with smooth fragments of lava laid down with considerable skill.”

“Several rudely carved male and female images of wood were placed on the outside of the enclosure; some on low pedestals, under the shade of an adjacent tree; others on high posts, on the jutting rocks that hung over the edge of the water.”  (Ellis, 1823)

“The zeal of Kaʻahumanu led her as early as 1829 to visit the Hale O Keawe at Honaunau, a cemetery associated with dark superstitions, and surrounded with horrid wooden images of former generations. The regent visited the place not to mingle her adorations with her early contemporaries and predecessors to the relics of departed mortals, but for the purpose of removing the bones of twenty-four deified kings and princes of the Hawaiian race….”  (Bingham)

“… when she saw it ought to be done, she determined it should be done: and in company with Mr. Ruggles and Kapiolani, she went to the sacred deposit, and caused the bones to be placed in large coffins and entombed in a cave in the precipice at the head of Kealakekua Bay.”  (Bingham)

The puʻuhonua was deeded to Miriam Kekāuluohi, a granddaughter of Kamehameha I, in the Māhele of 1848, and it was inherited, upon her death, by Levi Haʻalelea, 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 $5,000 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)

Originally established in 1955 as City of Refuge National Historical Park, Puʻuhonua O Hōnaunau National Historical Park was renamed on November 10, 1978.

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)

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Broken Mast

In the dawn hours of January 18, 1778, on his third expedition, British explorer Captain James Cook on the HMS Resolution and Captain Charles Clerke of the HMS Discovery first sighted what Cook named the Sandwich Islands (that were later named the Hawaiian Islands.)

Cook continued to sail along the coast searching for a suitable anchorage. His two ships remained offshore, but a few Hawaiians were allowed to come on board on the morning of January 20, before Cook continued on in search of a safe harbor.

On the afternoon of January 20, 1778, Cook anchored his ships near the mouth of the Waimea River on Kauaʻi’s southwestern shore. After a couple of weeks, there, they headed to the west coast of North America.

After the West Coast, Alaska and Bering Strait exploration, on October 24, 1778 the two ships headed back to the islands; they sighted Maui on November 26, circled the Island of Hawaiʻi and eventually anchored at Kealakekua Bay on January 17, 1779.

Throughout their stay the ships were plentifully supplied with fresh provisions which were paid for mainly with iron, much of it in the form of long iron daggers made by the ships’ blacksmiths on the pattern of the wooden pahoa used by the Hawaiians. (Kuykendall)

Cook got under sail again to resume his exploration of the Northern Pacific. Shortly after leaving Hawaiʻi Island, the foremast of the Resolution broke.

“At midnight, a gale of wind came on, which obliged us to double reef the topsails, and get down the top-gallant yards.”

“On the 8th (of February 1779) at day-break, we found, that the foremast had again given way … and the parts so very defective, as to make it absolutely necessary to replace them, and, of course, to (remove) the mast.”

“In this difficulty, Captain Cook was for some time in doubt, whether he should run the chance of meeting with a harbour in the islands to leeward, or return to Karakakooa (Kealakekua.)”

“In the forenoon, the weather was more moderate, and a few canoes came off to us, from which we learnt, that the late storms had done much mischief; and that several large canoes had been lost.”

“During the remainder of the day we kept beating to windward, and, before night, we were within a mile of the bay; but not choosing to run on, while it was dark, we stood off and on till day-light next morning, when we dropt anchor nearly in the same place as before.”

“Upon coming to anchor, we were surprised to find our reception very different from what it had been on our first arrival ; no shouts, no bustle, no confusion …”

“… but a solitary bay, with only here and there a canoe stealing close along the shore. The impulse of curiosity, which had before operated to so great a degree, might now indeed be supposed to have ceased …”

“… but the hospitable treatment we had invariably met with, and the friendly footing on which we parted, gave us some reason to expect, that they would again have flocked about us with great joy, on our return.”

“… there was something at this time very suspicious in the behaviour of the natives; and that the interdiction of all intercourse with us, on pretence of the king’s absence, was only to give him time to consult with his chiefs in what manner it might be proper to treat us.”

“For though it is not improbable that our sudden return, for which they could see no apparent cause, and the necessity of which we afterward found it very difficult to make them comprehend, might occasion some alarm”.

“(T)he next morning, (Kalaniopuʻu) came immediately to visit Captain Cook, and the consequent return of the natives to their former, friendly intercourse with us, are strong proofs that they neither meant nor apprehended any change of conduct.”

However, “Soon after our return to the tents, we were alarmed by a continued fire of muskets from the Discovery, which we observed to be directed at a canoe, that we saw paddling toward the shore in great haste, pursued by one of our small boats.”

“We immediately concluded, that the firing was in consequence of some theft, and Captain Cook ordered me to follow him with a marine armed, and to endeavour to seize the people as they came on shore. Accordingly we ran toward the place where we supposed the canoe would land, but were too late; the people having quitted it, and made their escape into the country before our arrival.”

“When Captain Cook was informed of what had passed, he expressed much uneasiness at it, and as we were returning on board, ‘I am afraid,’ said he, ‘that these people will oblige me to use some violent measures ; for,’ he added, ‘they must not be left to imagine that they have gained an advantage over us.’”

“However, as it was too late to take any steps this evening, he contented himself with giving orders, that every man and woman on board should be immediately turned out of the ship.”

That night a skiff from the Discovery had been stolen. “It was between seven and eight o’clock when we quitted the ship together; Captain Cook in the pinnace, having Mr Phillips and nine marines with him; and myself in the small boat.”

“Though the enterprise which had carried Captain Cook on shore had now failed, and was abandoned, yet his person did not appear to have been in the least of danger, till an accident happened, which gave a fatal turn to the affair.”

“The boats which had been stationed across the bay, having fired at some canoes that were attempting to get out, unfortunately had killed a chief of first rank.”

“One of the natives, having in his hands a stone, and a long iron spike (which they call a pahooa), came up to the Captain, flourishing his weapon, by way of defiance, and threatening to throw the stone. The Captain desired him to desist ; but the man persisting in his insolence, he was at length provoked to fire a load of small-shot. “

“The man having his mat on, which the shot were not able to penetrate, this had no other effect than to irritate ,and encourage them. Several stones were thrown at the marines ; and one of the Erees attempted to stab Mr. Phillips with his pahooa, but failed in the attempt, and received from him a blow with the butt end of his musket.”

“Captain Cook now fired his second barrel, loaded with ball, and killed one of the foremost of the natives. A general attack with stones immediately followed, which was answered by a discharge of musketry from the marines, and the people in the boats.”

“Our unfortunate Commander, the last time he was seen distinctly, was standing at the water’s edge, and calling out to the boats to cease firing, and to pull in.”

“If it be true, as some of those who were present have imagined, that the marines and boat-men had fired without his orders, and that he was desireous of preventing further bloodshed, it is not improbable that his humanity, on this occasion, proved fatal to him.”

“For it was remarked, that whilst he faced the natives, none of them had offered him any violence, but that having turned about to give his orders to the boats, he was stabbed in the back, and fell with his face in the water.”

On February 14, 1779, Cook was killed – having left a few days before “satisfied with their kindness in general, so I cannot too often, nor too particularly, mention the unbounded and constant friendship of their priests” – having returned to make repairs to a broken mast.

Captain Charles Clerke took over the expedition and they left. (The quotes are from ‘The Voyages of Captain James Cook,’ recorded by Lieutenant James King (who, following these events was appointed to command HMS Discovery.) (Art by Herb Kane.)

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Death_of_Cook-February_14,_1779-(HerbKane)

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Spencer House

Francis (Frank) McFarland Spencer (November 25, 1819 – May 19, 1897) was born in Sydney, New South Wales, and was early apprenticed to the carpenter’s trade.  In 1849, with many others in the colonies, he set sail and sought fortune from the California gold rush.

On the way, their vessel was wrecked on the reef outside Honolulu; all her passengers were saved. Spencer decided to remain in the Islands and went to work at his trade.  (Evening Bulletin, May 20, 1897)

In 1850, he opened a store on Hotel Street known as the Spencer House. His dry goods business flourished; marketing “the most useful and cheapest goods … (promising) Quick Sales and Small Profits.”

But that is not the Spencer House of this story.

To get to this one, however, we need to step back a bit; we go back to 1819.

That was the time when whale products were in high demand; whale oil was used for heating, lamps and in industrial machinery; whale bone was used in corsets, skirt hoops, umbrellas and buggy whips.  Rich whaling waters were discovered near Japan and soon hundreds of ships headed for the area.

The central location of the Hawaiian Islands between America and Japan brought many whaling ships to the Islands.  Whalers needed food and the islands supplied this need from its fertile fields.  The whaling industry was the mainstay of the island economy for about 40 years.

William French arrived in Hawaiʻi in 1819 and settled in Honolulu.  He became a leading trader, providing hides and tallow, and provisioning the whaling ships that called in Honolulu.  Financial success during the next decade made French known as “the merchant prince.”

French also had property on the Island of Hawaiʻi, with a main headquarters there at Kawaihae, shipping cattle, hides and tallow to Honolulu; he hired John Palmer Parker (later founder of Parker Ranch) as his bookkeeper, cattle hunter and in other capacities.  (Wellmon)

When French made claims before the Land Commission regarding one of the properties (identified as “slaughter-house premises” that he bought from Governor Kuakini in 1838,) testimony supporting his claim noted it was “a place for a beautiful house which Mr French would not sell for money. … It was enclosed by a stone wall.  There were two natives occupying houses on his land.”  (Land Commission Testimony)

The 2.8-acre property is in an area of Waimea known as Puʻuloa; French built a couple houses on it, the property was bounded by Waikoloa Stream and became Parker’s home while he worked for French.  (In addition, in 1840, this is where French built his original home in Waimea.  (Bergin))

At Puʻuloa, Parker ran one of French’s stores, which was nothing more than a thatched hut.  Although this store was less grandiose than the other one at Kawaihae, it became the center of the cattle business on the Waimea plain.

Here, French employed a saddle-maker and operated a tannery. Parker kept busy supervising this operation and collecting beef, tallow and leather to supply the needs of French’s growing business.  (Wellmon)

There was no surplus of currency in Waimea at this time, and most of the business at the Puʻuloa store consisted of bartering for goods and services. Long-term credit and buying on time was the rule rather than the exception in these transactions.  (Wellmon)

Back in Honolulu, in 1840, French entered into a partnership with John Greenway; it was dissolved “in a manner involving the most disastrous consequences to Mr French.”

In a report of enquiry, a committee that reviewed the matter found “the investigation has ended in a conviction, that Mr. French stands before you fully vindicated, and cleared of all the imputations that were cast upon his honest intentions, that this is proved by the indisputable evidence of every written document found, from the 7th April, 1842”.  (Polynesian, August 10, 1844)

French died at Kawaihae on November 25, 1851.  “Many who have made their fortunes in these Islands have owed their rise in the world to the patronage of Mr French.”  (Polynesian, December 6, 1851)

OK, back to Spencer – in addition to his Honolulu ‘Spencer House’ selling “fancy and staple goods,” Spencer acquired land and started to get into business on the Island of Hawaiʻi.

When French died, Spencer and a partner took over French’s livestock (his partner was James Louzada (one of the first español (paniolo,) Mexican cowboys to Hawaiʻi.))  (Bergin) Spencer also acquired some of French’s property when French died.  (Mills) (Presumably, included was French’s home at Puʻuloa we now call Spencer House in Waimea, Hawaiʻi Island.)

Spencer was granted a lease on government lands in 1859 that gave him “…a monopoly on all sheep and wild cattle on Mauna Kea and the mountain lands, including uses of the Pōhakuloa plateau lands, Kalaiʻeha, Keanakolu, Hanaipoe, and smaller stations in between these areas”.  (Cultural Surveys)

Later, on August 1, 1861, the Hawaiian Government leased Humuʻula and Kaʻohe lands (including the summit of Mauna Kea) to the newly-formed Waimea Grazing and Agricultural Company (WGAC.) (Mills & Maly)

WGAC was formed in May 1861 through a merger of Louzada, Spencer and Co and Robert C Janion.  By 1873, it had a house and wool barn. (In 1883, the operation was incorporated as the Humu‘ula Sheep Station Company and was later acquired by Parker Ranch.)

In 1864 or 1865, Spencer sold his Honolulu dry goods business and moved permanently to the Island of Hawaiʻi, making his home at Waimea, where he engaged in the business of raising sheep, and afterwards cattle. For a number of years he held the office of District Magistrate of Waimea. (Evening Bulletin, May 20, 1897)

In 1865, Spencer obtained a lease of the entire ahupua‘a of Pu‘u Anahulu “excepting the land rights of the native tenants thereon…” (a total leased area of about 83,000-acres.)  The addition of Pu‘u Anahulu to Spencer’s holdings gave him almost continuous grazing coverage from Hilo, Hāmākua, South Kohala and Kona.   (Cultural Surveys)

On June 1, 1898, Robert Hind Jr and Eben Low acquired Spencer’s interest in Pu‘u Anahulu, and the leasehold Government Lands were added to their inventory of the Pu‘u Waʻawaʻa Ranch holdings. (DLNR)

WGAC sold hides, tallow, salted beef, wool and mutton, and maintained several company stores.  The market for sheep and cattle products was in flux in the 1860s and 1870s, with the value of sheep eventually rising above that of cattle.  (Mills)

Spencer continued with his cattle and sheep operations on the Island of Hawaiʻi.   However, owing to ill health, Spencer came from his home at Waimea, Hawaiʻi, to reside with his daughter.  He died May 19, 1897.   (Evening Bulletin, May 20, 1897)

Spencer’s daughter, Frances “Fanny” Tasmania Spencer had married Richard Fredrick Bickerton (he later became an Associate Justice for the Hawaiʻi Supreme Court – 1886-1895.)  Reportedly, Spencer’s Waimea “Spencer House” was briefly known and used as Bickerton Hotel.

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by Peter T Young Leave a Comment

Suiter Field

In 1779, Captain Cook explored the North Kohala area and noted:  “The country, as far as the eye could reach, seemed fruitful and well inhabited … (3 to 4-miles inland, plantations of taro and potatoes and wauke are) neatly set out in rows.”

“The walls that separate them are made of the loose burnt stone, which are got in clearing the ground; and being entirely concealed by sugar-canes planted close on each side, make the most beautiful fences that can be conceived …”  (Cook Journal)

Fast forward 150-years to a property in this area within two traditional Hawaiian ahupuaʻa (land divisions.) The eastern half of the property is located within the ahupuaʻa of Kealahewa (wrong way) and the western half is located within the ahupuaʻa of Opihipau (opihi (limpets) all gone.)  The property was used by the Hawi Mill and Plantation Company in its sugar operations.

Later, on June 25, 1927, an Executive Order set aside nearly 38-acres of the property for an airplane landing field for the US Air Service to be under the management and control of the War Department.

The airfield is about three miles northwest of the town of Hawi on the northern tip of the coast of the Big Island of Hawaiʻi.  In 1933, the Army named it Suiter Field, in honor of 1st Lieutenant Wilbur C Suiter who was killed in action serving in 135th Aero Squadron.

Suiter was posthumously issued the Distinguished Service Cross and Silver Star Citation for extraordinary heroism in action.  He and his observer (Guy E Morse) fearlessly volunteered for the perilous mission of locating the enemy’s advance unit in the rear of the Hindenburg line.

Disregarding the hail of machine gun fire and bursting anti-aircraft shell, they invaded the enemy territory at a low altitude and accomplished his mission, securing information of the greatest importance.

They at once returned to the lines and undertook another reconnaissance mission, from which they failed to return.  (Morse Field, the military’s air field that was once at South Point was named after 2nd Lieutenant Guy E Morse.)

Suiter Field was first licensed in 1928.  It was also alternatively referred to as Upolu Point Military Reservation, Upolu Landing Field, Upolu Airplane Landing Field and Upolu Airport.

In the early days of aviation in Hawaiʻi, the US Signal Corps maintained a communication station at Suiter Field.  Inter-Island Airways (later known as Hawaiian Air,) which began passenger service in 1929, used the field as an emergency stop on its route to Hilo, as well as to provide air service to the district of Kohala.

On June 26, 1929, Governor’s Executive Order No. 363 added 57-acres to Upolu Airplane Landing Field to be under the control and management of the War Department.  Shortly thereafter, December 16, 1929, the Territorial Aeronautics Commission sought to have the property returned to the Territory for the Upolu aeroplane landing field.

In January 1930, the War Department granted the Territory concurrent use of the Army landing field for official and commercial aviation use.  Within 7-months later, about 97-percent of the land was restored to the Territory.  A couple of months later, about 95 acres were dedicated to establish the Upolu Airport under control of the Territory.

Upolu field was grass on a sandy soil and partially graded.  The Army maintained a barracks and radio station at the field on Federal property. The Upolu Point Airport consisted of one large runway in the shape of an hour glass 3,500 feet long.

Before the bombing of Pearl Harbor on December 7, 1941, a contract had been let and work was ready to start on the new airport – the war stopped that.

During World War II, the Navy occupied Upolu Airport establishing a weather and communication station there.  The facility was used as an auxiliary field to the Naval Air Station, Hilo, for field-carrier-landing practice and other training of carrier pilots.

The Upolu Point Military Reservation included facilities for naval purposes and for the operation and maintenance of military airplanes and airships. These facilities included a 150-foot-wide by 4,000-foot long surfaced runway, an aircraft parking area, a catapult deck, administration buildings, personnel quarters and a bunch of support buildings.

A simulated deck of an aircraft carrier was installed and air-group pilots completed their training by qualifying in day and night deck landings before going aboard the carriers for combat duty.  From July 1944 to May 1947 the facility was used exclusively for naval and other military purposes.

Upolu Airport was returned to the Territory after the war, and air service was provided by scheduled and non-scheduled operators.  Buildings formerly occupied by the Navy were rehabilitated for use as a terminal and for other purposes.

It was used for a time by Inter-Island Airways, Ltd. for small Sikorsky amphibians, but could not be used for large aircraft.  A 1946 Master Plan for Upolu included a 4,000 foot by 150 foot runway.  By 1948, the paved runway was 4,000 feet in length and Upolu was the only airport in that part of the island which met the requirements for scheduled airline operation.

Hawaiian Airlines was the principal user of the airport and made one stop a day en route from Honolulu to Hilo, and one stop en route from Hilo to Honolulu.

A new Master Plan was completed in March 1999. The airfield included a single runway (7-25), taxiway and an aircraft parking apron.  Runway 7-25 was 3,800 feet long and 75 feet wide and aligned in an east-northeast to west-southwest direction.

There has been no scheduled commuter service at the airport since 1986.  There are no cargo facilities at Upolu Airport, no control tower, and no aircraft rescue and firefighting facilities (nor fuel storage facility.)  There are only infrequent aircraft at Upolu Airport; airport management is under the Kona International Airport manager.  (Lots of info here from hawaii-gov.)

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