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November 7, 2018 by Peter T Young Leave a Comment

Waiakue Kaikuono

“Waiakue Kaikuono (Waiakue Bay), as it is called by the natives, comprises a spacious harbour, formed by a reef of coral rocks, of about half-a-mile in breadth, through which there is a channel three-quarters of a mile wide, with a depth of water throughout, of about eleven fathoms.” (Hill, 1856)

“Incidently, Hilo Bay was once almost called Vancouver Bay. Vancouver, whose name was given to the great island in British Columbia, and to a fine city in BC and another in southern Washington, was a visitor to Hawaii on several occasions.”

“The men of his party wanted to give Vancouver’s name to Hilo Bay. But somehow it didn’t take.” (Edwards; Honolulu Advertiser, April 29, 1951) It was later referred to as Byron’s Bay and ultimately, Hilo Bay.

“Hilo is a famous sea-shore resort on this island, and from Honolulu by a direct sea route the distance is estimated to be almost one hundred and ninety-two miles, and a steamer of moderate speed can accomplish the trip in almost twenty-four hours.”

“On the map Hilo Bay is frequently marked Byron’s Bay, after Captain Lord Byron, who was the first to make an accurate survey of it, which he did in 1825.” (Hall, 1898)

“Lord Byron, the cousin and successor of the poet (George Gordon Byron), and a very different man, commanding HBM Frigate Blonde, was commissioned by his majesty to convey the bodies of the king and queen (Liholiho and Kamamalu) and the survivors of their suite back to their country.” (Bingham)

“During the voyage Liliha and Kekuanaoa were baptized at their own request by the chaplain, Lord Byron standing as sponsor.” (Taylor)

Actually some suggest its traditional name is Waiakea Bay. “The proper native name for Hilo Bay is Waiakea, but as is quite natural, it is called from the town itself.” (Hall, 1898) “The best landing is at Waiakea, which gives its name to the bay, although it has been called Hilo and Byron’s Bay.”

“The latter name was conferred on it, in compliment to Lord Byron, by Kaahumanu; but the native appellation cannot be set aside, and the bay is now scarcely known among the natives when called Byron’s.” (Wilkes, 1845)

“Excellent water is to be had in abundance, and with great ease, within the mouth of the Wailuku river; but it requires some care in passing in and out the river when the surf is high.” (Wilkes, 1845)

“Lord Byron, with his scientific corps, visited Hila, the great crater of Kilauea, and Kealakahua Bay, and caused accurate surveys to be made of Waikiki Bay, Honolulu harbor, and Hilo Bay, which has since been often called Byron’s Bay.” (Bingham)

“Hilo Bay has an excellent harbor, and if commerce needs it, can be rendered safe and commodious by a breakwater which runs out from the shore to Cocoanut Island. There is room for a whole navy here, if necessary, and the water is deep enough for the largest ship afloat.”

“The town is well laid out and very pretty. One can see great stretches of cane fields all yellow and green, and the tall, graceful cocoa palms with their plumy branches. As the roads in Hilo are not very good, one must either go about on foot or on horseback.” (Hall, 1898)

“Lord Byron drew up the first laws printed and published in Honolulu, being regulations for the harbor of Honolulu. … and by his advice the chiefs began more active measures for suppression of vices which were destroying their race, and for promoting education.”

“The American missionaries, who were still more or less under suspicion, were indebted to him for removing the last doubts as to their mission and motives; telling the natives that these people taught the same religion as that recommended to them by Vancouver, teachers of which he had promised to send them on his return to England, if possible.” (Taylor)

“Before leaving the islands, Lord Byron set up a memorial of Capt. Cook, almost half a century from the time of his death. On the hill of ancient lava, at the head of Kealakekua Bay, and one hundred and fifty rods from the place where that navigator fell …”

“… and near where he was dissected, he erected, on a heap of rough, volcanic stones, a small shaft, or pillar of wood, with a small plate attached”. (Bingham)

In the late 19th century, the growing sugar industry in East Hawai‘i demanded a better and more protected port, and a breakwater was constructed on Blonde Reef to shield ships from rough waters as they entered Hilo Harbor.

In 1908, construction began on a breakwater along the shallow reef, beginning at the shoreline east of Kūhīo Bay. The breakwater was completed in 1929 and extended roughly halfway across the bay. In 1912, contracts were awarded to construct Kūhiō Wharf, to dredge the approach to the new wharf, and to lay railroad track into the new harbor facility.

Work was completed at Kūhiō Wharf, Pier 1 in 1916. Pier 1 was a 1,400-foot long by 150-foot wide wharf with a wooden storage shed. By 1917, a mechanical conveyor for bagged sugar with derricks for loading ships, was constructed.

In 1923, Pier 2 was constructed just west of Pier 1. Additional dredging was conducted in Kūhiō Bay as part of the construction. By 1927, Pier 3 was added on the west side of Pier 2.

Between 1927 and 1928, the approach to Pier 3 was dredged and the pier was widened. In 1929, the 10,080-foot long rubble mound breakwater was completed.

Contrary to urban legend, the Hilo breakwater was not built as a tsunami protection barrier for Hilo; it was built to dissipate general wave energy and reduce wave action in the protected bay, providing calm water within the bay and protection for mooring and operating in the bay.

In fact, in 1946, Hilo was struck by a tsunami generated by an earthquake in the Aleutian Islands; it was struck again in 1960 by a tsunami generated by the great Chilean earthquake – both tsunami overtopped the breakwater and Hilo sustained significant damage, including to the breakwater.

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Hilo_illustration,_c._1870s
Hilo_illustration,_c._1870s

Filed Under: Hawaiian Traditions, Place Names Tagged With: Hilo Bay, Vancouver Bay, Byron's Bay, Waiakue Kaikuono, Waiakue Bay, Hawaii, Hawaii Island, Hilo

November 3, 2018 by Peter T Young 1 Comment

Kaimū

The name literally means ‘gathering [at the] sea [to watch surfing].’ This land section and village, at Kalapana, Hawaiʻi, was noted for its surf and its black sand beach. The black sand was formed by steam explosions that occurred when a lava flow entered the ocean in about 1750. (Pukui)

“Kaimu is pleasantly situated near the sea shore, on the SE side of the island, standing on a bed of lava considerably decomposed, and covered over with a light and fertile soil. It is adorned with plantations, groves of cocoa-nuts and clumps of kou trees.”

“It has a sandy beach, where canoes may land with safety; and according to the houses numbered to-day contains 725 inhabitants. Including the villages in the immediate vicinity, along the coast, the populations would probably amount to 2,000; and, if water could be procured near at hand, it would form an eligible missionary station.”

“There are several wells in the village, containing brackish water, which has passed from the sea, through the cells of the lava, undergoing a kind of filtration, and it is collected in hollows scooped out to receive it. The natives told us, that, at the distance of about a mile, there is plenty of fresh water.” (Ellis from 1823)

“The most important reason that settlement in the Kalapana area was on the coast was the availability of fresh food from the sea. Fishing was on the shore, which also hosted gathering of shellfish, crabs and limu, and from canoes.”

“Taro and breadfruit were major crops of the better watered coastal areas in the east but especially in the forested uplands. Bananas, sugar cane, and ‘awa were also grown in the uplands.” (Hawai‘i County)

“We passed a potato patch in the broken lava which exceeded anything I had seen. Not a particle of soil was anywhere to be seen, and the holes dug among the stones to receive the potatoes were some of them six feet in depth-thus securing a degree of moisture and shelter from the sun-though no more soil than at the surface.”

“There are but few people in this region. They are miserably poor, & for some time past have been almost in a state of famine. They get their living by fishing, making salt, & getting fern roots & a few potatoes in the mountains.”

“Their salt works are on the naked lava near the sea, the water of which is evaporated in little cups or vessels made of the Ki leaf & holding of course but a minute quantity of water.”

“These are laid in parallel rows over several acres, & the water poured into them a little at a time from Calabashes. The process is an extremely slow one, tho’ the salt is s[aid] to be excellent for the table. It is sold at the exceedingly low prices of 25 cts a bag, which will contain I sh’d judge ½ a bushel or more” (Chester Lyman, 1846)

“At the beach the road enters first the village of Kaimu, exclusively Hawaiian, with a large grove of cocoanut trees surrounding a fine semi-circular sand beach. Care should be exercised in bathing on account of the under tow.”

“Less than a mile further on, westwards, lies the village of Kalapana, one of the largest Hawaiian villages in the Islands. There are no white inhabitants, and only a couple of Chinese stores. Here is the headquarters for a couple of stages, which make irregular trips to Pahoa (Rate: 75 cents a passenger one way.)” (Kinney, 1913)

The district of Puna is distinguished as one of the least awarded private lands from the 1848 Māhele and Kuleana Act. Only 19 awards of private land were made in the entire district.

Of these, 16 awards were made in large tracts to 10 chiefs who lived outside of Puna, and three small parcels were granted, to commoners Baranaba, Hewahewa and Haka (Territory of Hawai`i 1929.)

The small number of land awards was not because Puna had a small population. In 1854, four years after the Kuleana awards were granted, the estimated population for Puna was 2,702 (Hawaii Mission Children’s Library 1854.)

Moreover, the 1858 tax records for Puna shows that 894 males over the age of 20 paid poll taxes in Puna ten years after the deadline for filing for land awards (Hawai‘i State Archives 1858.)

An examination of the possible reasons why almost the entire population of Puna did not enjoy the benefits of the Māhele and Kuleana Act lends an understanding of why Hawaiians living in the district remained outside of the mainstream of Hawai`i’s economic and social development.

First, Puna was isolated from the mainstream of economic, social and political developments. It is possible that the Hawaiians in Puna were not aware of the process or did not realize the significance of the new law.

Second, it is possible that the Puna Hawaiians did not have a way to raise the cash needed for the land surveys, which cost between $6 to $12. Wages at the time were normally between 12 1/2 cents and 33 cents a day.

However, there were few wage-earning jobs in Puna. Cash would have to be raised from selling extra fish or other products, which was difficult given the subsistence living of many Hawaiians.

Third, at least some Puna Hawaiians filed their land claims after the deadline. In an 1851 petition to the legislature, several Puna residents asked to be issued land grants without penalty, as they had filed their claims after February 14, 1848 (Allen 1979).

Under the Māhele, the bulk of Puna lands were designated as public lands either to the monarchy, as “Crown” lands or to the government of the Hawaiian Kingdom. (McGregor)

In March 1990, Kīlauea’s ongoing Puʻu ʻŌʻō-Kupaianaha eruption (that began on January 3, 1983) entered its most destructive period of the 20th century when lava flows turned toward Kalapana, an area cherished for its historic sites and black sand beaches.

By the end of the summer, the entire community, including a church, store, and 100 homes, were buried beneath 50-80 feet of lava.

As the lava flows advanced eastward, they took to the sea, replacing the palm-lined Kaimū Bay with a plain of lava that now extends nearly 1,000-feet beyond the original shoreline.

In late 1990, a new lava tube finally diverted lava away from Kalapana and back into the National Park. (USGS)

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Kaimu-Beach-lava entering
Kaimu-Beach-lava entering
House_at_Kaimu,_Hawaii,_in_1888-WC
House_at_Kaimu,_Hawaii,_in_1888-WC
Black_Sand_Beach_1959-WC
Black_Sand_Beach_1959-WC
Young woman at Kaimu Black Sand beach, Kalapana-PP-29-10-017-1935
Young woman at Kaimu Black Sand beach, Kalapana-PP-29-10-017-1935
Two young women on Kaimu Black Sand beach, Kalapana-HAL_Promotion-PP-29-10-019
Two young women on Kaimu Black Sand beach, Kalapana-HAL_Promotion-PP-29-10-019
Kaimu Black Sand Beach, Kalapana-PP-29-9-002
Kaimu Black Sand Beach, Kalapana-PP-29-9-002
Kaimu Beach-1915
Kaimu Beach-1915
Sunrise at Kaimu Black Sand beach, Kalapana-PP-29-10-002
Sunrise at Kaimu Black Sand beach, Kalapana-PP-29-10-002
Kaimu Black Sand Beach, Kalapana-PP-29-10-008
Kaimu Black Sand Beach, Kalapana-PP-29-10-008
Kaimu Black Sand Beach, Kalapana-PP-29-9-003
Kaimu Black Sand Beach, Kalapana-PP-29-9-003
Kaimu Black Sand Beach, Kalapana-HVB-PP-29-9-006
Kaimu Black Sand Beach, Kalapana-HVB-PP-29-9-006
Pauline Wessel on Kaimu Black Sand beach, Kalapana-PP-29-10-023-1935
Pauline Wessel on Kaimu Black Sand beach, Kalapana-PP-29-10-023-1935
Kalapana Store-pre-lava flow
Kalapana Store-pre-lava flow
Kalapana Lava flow-USGS-1990
Kalapana Lava flow-USGS-1990
Kalapana Store-post-lava_flow
Kalapana Store-post-lava_flow
Kalapana Store-post-lava flow
Kalapana Store-post-lava flow
Kaimu Black Sand Beach, Kalapana
Kaimu Black Sand Beach, Kalapana
New_Beach_on_Kaimu_Bay_2009-WC
New_Beach_on_Kaimu_Bay_2009-WC

Filed Under: General, Place Names Tagged With: Hawaii Island, Volcano, Puna, Kalapana, Puu Oo, Kaimu, Hawaii

September 22, 2018 by Peter T Young Leave a Comment

Ka ua moaniani lehua o Puna

The rain that brings the fragrance of the lehua of Puna (Pukui 1983:172, verse 1587)

Puna is known for its groves of hala and ʻōhiʻa-lehua trees. This ʻōlelo no‘eau refers to the forests of Puna, which attract clouds to drench the district with many rains, refreshing and enriching the Puna water table, and sustaining the life cycle of all living things in Puna. (McGregor)

While the Puna moku (district) does not have running streams, it does have many inland and shoreline springs continuously fed by rains borne upon the northeast tradewinds. (McGregor)

Another ‘Ōlelo Noe‘au notes “Puna paia ʻala i ka hala. Puna, with walls fragrant with pandanus blossoms. Puna, Hawai’i, is a place of hala and lehua forests.

In olden days the people would stick the bracts of hala into the thatching of their houses to bring some of the fragrance indoors. (Pukui 1983:301, verse 2749)

“Puna on Hawaiʻi Island was the land first reached by Pāʻao, and here in Puna he built his first heiau for his god Ahaʻula and named it Ahaʻula [Wahaʻula.]”

“It was a luakini (large heiau where human sacrifice was offered). From Puna, Pāʻao went on to land in Kohala, at Puʻuepa. He built a heiau there, called Moʻokini.” (Kamakau)

One story tells that Hāʻena, a small bay near the northern boundary of Puna, is said to be the birthplace of hula. The goddess Hiʻiaka is said to have been instructed to dance hula on the beach there.

Puna is said to inspire hula because of the natural movements of waves, wind and trees. (Other stories suggest hula was started in other areas of the Islands.) (McGregor)

Early settlement patterns in the Islands put people on the windward sides of the islands, typically along the shoreline. However, in Puna, much of the district’s coastal areas have thin soils and there are no good deep water harbors. The ocean along the Puna coast is often rough and windblown. (Escott)

As a result, settlement patterns in Puna tend to be dispersed and without major population centers. Villages in Puna tended to be spread out over larger areas and often are inland, and away from the coast, where the soil is better for agriculture. (Escott)

This was confirmed on William Ellis’ travel around the island in the early 1800s, “Hitherto we had travelled close to the sea-shore, in order to visit the most populous villages in the districts through which we had passed.”

“But here receiving information that we should find more inhabitants a few miles inland, than nearer the sea, we thought it best to direct our course towards the mountains.” (Ellis, 1826)

Alexander later (1891) noted, “The first settlement met with after leaving Hilo by the sea coast road, is at Keaʻau, a distant 10 miles where there are less than a dozen inhabitants …”

“… the next is at Makuʻu, distant 14 miles where there are a few more, after which there is occasionally a stray hut or two, until Halepuaʻa and Koaʻe are reached, 21 miles from Hilo, at which place there is quite a village”. (Alexander in Escott)

“Nearly all the food consumed by the residents of this District is raised in the interior belt to which access is had by the ancient paths or trails leading from the sea coast.”

“The finest sweet potatoes are raised in places that look more like banks of cobble stones or piles of macadam freshly dumped varying from the size of a walnut to those as large as ones fist. In these holes there is not a particle of soil to be seen”. (Alexander, 1891)

Puna was famous as a district for some of its valuable products, including “hogs, gray tapa cloth (‘eleuli), tapas made of māmaki bark, fine mats made of young pandanus blossoms (‘ahuhinalo), mats made of young pandanus leaves (ʻahuao), and feathers of the ʻōʻō and mamo birds”. (McGregor)

An historic trail once ran from the modern day Lili‘uokalani Gardens area to Hāʻena along the Puna coast. The trail is often referred to as the old Puna Trail and/or Puna Road. There is an historic trail/cart road that is also called the Puna Trail (Ala Hele Puna) and/or the Old Government Road. (Escott)

It likely incorporated segments of the traditional Hawaiian trail system often referred to as the ala loa or ala hele. The full length of the Puna Trail, or Old Government Road, might have been constructed or improved just before 1840. The alignment was mapped by the Wilkes Expedition of 1804-41. (Escott)

With Western contact, extensive tracts of Puna’s landscape were transformed, first with sandalwood export, which began in 1790 and reached its peak between 1810 and 1825. (Puna CDP)

After Hawai‘i’s first forestry law in 1839 restricted the removal of sandalwood trees, cattle ranching and coffee cultivation became the leading commercial activities. By 1850, agriculture diversified with the cultivation of potatoes, onions, pumpkins, oranges and sugar molasses. (Puna CDP)

Before 1900, coffee was the chief agricultural crop in the area. Over 6,000-acres of coffee trees were owned by approximately 200-independent coffee planters and 6 incorporated companies. (HSPA)

Soon, sugarcane was in large-scale production. The dominant operation in Puna was the Puna Sugar Company, whose plantation fields extended for ten miles along both sides of Highway 11 between Keaʻau and Mountain View, as well as in the Pāhoa and Kapoho areas.

Initially founded in 1899 as Olaʻa Sugar Company, it was later (1960) renamed Puna Sugar Company. The coffee trees were uprooted to make way for sugarcane.

ʻŌhiʻa forests also had to be cleared, field rock piled, land plowed by mules or dug up by hand with a pick. Sugarcane was in large-scale production; the sugar mill operation ran for just over 80 years, until 1984.

Macadamia nuts and papaya were introduced in 1881 and 1919, respectively. Since the closure of the Puna Sugar Company, papaya and macadamia nut production have become the leading crops of Puna. About 97% of the state’s papaya production occurs in Puna, primarily in the Kapoho area.

Another thing growing in Puna is housing. Between 1958 and 1973, more than 52,500-individual lots were created – at least 40-substandard Puna subdivisions were created.

As a comparison, Oʻahu is about 382,500-acres in size; the district of Puna on the island of Hawaiʻi is about 320,000-acres in size – almost same-same.

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Forest_Scenery-Puna,-(WC)_c._1884
Forest_Scenery-Puna,-(WC)_c._1884
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Hawaiian_Paradise_Park-8,800-lots-GoogleEarth
Puna_District-showing_parcels-GoogleEarth
Puna_District-showing_parcels-GoogleEarth
Puna-Non-Conforming_Subdivisions-(Puna_CDP)-Map
Puna-Non-Conforming_Subdivisions-(Puna_CDP)-Map

Filed Under: Hawaiian Traditions, Place Names Tagged With: Hawaii, Hawaii Island, Puna, Lehua, Ohia, Hala

September 6, 2018 by Peter T Young 5 Comments

Kahuku Ranch

On July 8, 1861 184,298 acres of Kahuku, the entire ahupua‘a was assigned by King Kamehameha IV to Charles Coffin Harris under Patent 2791 for $3,000. As with most grants it recognized the “ancient boundaries” and reserved “the rights of native tenants.”

Harris, a graduate of Harvard learned the Hawaiian language and set up a law practice in Hawai`i. His service to the kingdom included Minister of Finance, Minister of Foreign Affairs, Hawai`i’s first Attorney General, Associate Justice of the Supreme Court, and then Chief Justice, 1877-1881, police magistrate and legislative member.

Kalākaua studied law under Harris at the age of 17 making it no surprise Harris became the King’s adviser. While no record of Harris’ activities in Kahuku could be found the land may not have been used for ranching until the next owner. (Helen Wong Smith)

Ownership of Kahuku Ranch transferred from Harris to Theophilus Brown of Groton Connecticut on April 3, 1866 for the price of $5,250. Theophilus’ brother Captain Robert Brown operated the Ranch bringing his family with him.

A visitor to the ranch during these years was Mrs. Alura Brown Cutler wrote the ranch had miles of stone walls enclosing gardens, cattle yards, calf pasture, goat and pig pens.

The gardens contained fig and peach trees as well as bananas and mulberries. She reported the house was located seven miles from the sea and five stone houses for families working for the ranch were provided. (Helen Wong Smith)

Then, “On Friday, March 27, 1868, at 5:30 a.m., several whaling ships anchored in Kawaihae Harbor noticed a dense column of fume reflected by a bright light southwest of the summit of Mauna Loa.”

“An eruption near Moku`āweoweo had taken place, lasting several hours before subsiding. Pele’s hair had drifted down upon the residents of Ka‘ū and South Kona, indicating the presence of lava fountains above. (HVO; Helen Wong Smith)

“This was the scene that opened before us as we ascended the ridge on Friday (April 10, 1868). At the left were these four grand fountains playing with terrific fury, throwing blood-red lava and huge stones, some as large as a house, to £ varying from 500 to 1,000 feet.”

“The grandeur of this scene, ever changing like a moving panorama, no one who has not seen it can realize. Then there was the rapid, rolling stream, rushing and tumbling like a swollen river, down the hill, over the precipice and down the valley to the sea, surging and roaring like a cataract, with a fury perfectly indescribable.”

“This river of fire varied from 200 to 800 feet in width, and when it is known that the descent was 2,000 feet in five miles, the statement that it ran at the rate of ten to twenty-five miles an hour will not be doubted.”

“We waited till night, when the scene was a hundred fold more grand and vivid. The crimson red of the lava now doubly bright, the lurid glare of the red smoke-clouds that overhung the whole, …”

“… the roaring of the rushing stream, the noise of the tumbling rocks thrown out of the crater, the flashes of electric lightning, and the sharp quick claps of thunder – altogether made the scene surpassingly grand.” (HM Whitney, editor of the Honolulu Advertiser, April 13, 1868)

“The 1868 flow destroyed the house of Capt. Robert Brown …. The flow advanced so quickly on the house that Captain Brown and his family escaped with only the clothes on their backs.”

“Soon after the eruption, Theophilus sold the ranch to a hui (group) that included George Jones, who bought out his partners’ interests to became sole owner in 1877.”

“Another Mauna Loa eruption in 1887 produced an ‘a‘ā flow to the west of the 1868 eruption. From vent to ocean, the flow advanced 24 km (15 mi) in about 29 hours and came close – but did not damage – Jones’ residential compound.”

“The real impact of the 1887 eruption on Jones’ ranch was the flow of sightseers. George was known as a very hospitable man and, for several weeks, was forced to suspend operations in order to accommodate the hordes of curious visitors.”

“About a year-and-a-half after the 1887 eruption, Jones sold the ranch to Col. Samuel Norris. Norris, described as eccentric and peculiar, was not hospitable to his fellow Caucasians.”

“Another Mauna Loa eruption in 1907 produced lava flows to the west of the 1887 and 1868 flows, further reducing pasture lands. Tourists flocking to the new flows were not welcomed by the new ranch owner.”

“Norris was 66 when he bought the ranch. In 1910, when he realized he was dying, Norris essentially gave away the ranch, “selling” it to his long-time friend, Charles Macomber, for a dollar, complaining that lava flows had devalued the property. Norris died a few months later.”

“The upper reaches of the ranch were overrun by lava in 1903, 1916, and 1926 but these eruptions did not precipitate a sale as the earlier ones had.“

“In 1912, Macomber sold the ranch to A.W. Carter for inclusion in the famed Parker Ranch.” “During this ownership 1,200 head of cattle were largely run on the land nearest the highway, marginally using the land above the 1,400 foot elevation”

“On February 6, 1947 Parker Ranch sold Kahuku to James W Glover founder of the general construction firm bearing his name …. During his ownership Glover planted koa for logging and continued the installation of smooth wire fencing.”

“After Glover’s death, the ranch was sold under court order by the Hawaiian Trust company, the executor of his estate to pay estate debts including inheritance taxes amounting to almost a million dollars. The trustees of the Samuel M. Damon Estate made the winning bid in 1958”. (HVO; Helen Wong Smith)

On July 3, 2003, the National Park Service partnered with the Nature Conservancy to purchase the 116,000-acre Kahuku Ranch from the estate of Samuel Mills Damon as an addition to Hawaii Volcanoes National Park, increasing the size of the park by 50% to 333,086 acres. (Vacation and event rentals remain for remnants of the former Kahuku Ranch, makai of the highway)

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Kahuku Ranch-NPS
Kahuku Ranch-NPS
Kahuku Ranch sale-SB
Kahuku Ranch sale-SB

Filed Under: General, Place Names, Prominent People, Economy Tagged With: Samuel M Damon, Kahuku Ranch, Robert Brown, Hawaii, Theophilus Brown, Hawaii Island, George Jones, Kahuku, Samuel Norris, Hawaii Volcanoes National Park, Charles Macomber, Kau, AW Carter, Parker Ranch, James Glover, Nature Conservancy, Charles Coffin Harris

August 9, 2018 by Peter T Young Leave a Comment

Ghosts of the Hilo Hills

One of these legends about Hina and her famous son Maui and her less widely known relates to three small hills back of Hilo toward the mountain, Halai, Opeapea and Puu Honu (not far from the Wailuku river and Rainbow Falls).

Here in a cave under the Rainbow Falls was the home of Hina, the mother of Maui. Other parts of the Pacific sometimes make Hina Maui’s wife, and sometimes a goddess from whom he descended.

Hina had several daughters, four of whose names are given: Hina Ke Ahi, Hina Ke Kai, Hina Mahuia, and Hina Kuluua. Each name marked the peculiar “mana” or divine gift which Hina, the mother, had bestowed upon her daughters.

Hina Ke Ahi meant the Hina who had control of fire. This name is sometimes given to Hina the mother. Hina Ke Kai was the daughter who had power over the sea. She was said to have been in a canoe with her brother Maui when he fished up Cocoanut Island, his line breaking before he could pull it up to the mainland and make it fast.

Hina Kuluua was the mistress over the forces of rain. The winds and the storms were supposed to obey her will. Hina Mahuia is peculiarly a name connected with the legends of the other island groups of the Pacific.

The legend of the Hilo hills pertains especially to Hina Ke Ahi and Hina Kuluua. Hina the mother gave the hill Halai to Hina Ke Ahi and the hill Puu Honu to Hina Kuluua for their families and dependents.

The hills were of rich soil and there was much rain. Therefore, for a long time, the two daughters had plenty of food for themselves and their people, but at last the days were like fire and the sky had no rain in it.

The taro planted on the hillsides died. The bananas and sugar cane and sweet potatoes withered and the fruit on the trees was blasted. The people were faint because of hunger, and the shadow of death was over the land. Hina Ke Ahi pitied her suffering friends and determined to provide food for them.

Slowly her people labored at her command. They went to the banks of the river course, which was only the bed of an ancient lava stream, over which no water was flowing; the famished laborers toiled, gathering and carrying back whatever wood they could find, then up the mountain side to the great koa and ohia forests, gathering their burdens of fuel according to the wishes of their chiefess.

Their sorcerers planted charms along the way and uttered incantations to ward off the danger of failure. The priests offered sacrifices and prayers for the safe and successful return of the burden-bearers. After many days the great quantity of wood desired by the goddess was piled up by the side of the Halai Hill.

Then came the days of digging out the hill and making a great imu or cooking oven and preparing it with stones and wood. Large quantities of wood were thrown into the place. Stones best fitted for retaining heat were gathered and the fires kindled.

When the stones were hot, Hina Ke Ahi directed the people to arrange the imu in its proper order for cooking the materials for a great feast. A place was made for sweet potatoes, another for taro, another for pigs and another for dogs. All the form of preparing the food for cooking was passed through, but no real food was laid on the stones.

Then Hina told them to make a place in the imu for a human sacrifice. Human sacrifices were frequently offered by the Hawaiians even after the days of the coming of Captain Cook. A dead body was supposed to be acceptable to the gods when a chief’s house was built, when a chief’s new canoe was to be made or when temple walls were to be erected or victories celebrated

Therefore it was in quiet despair that the workmen obeyed Hina Ke Ahi and prepared the place for sacrifice. It might mean their own holocaust as an offering to the gods.

At last Hina Ke Ahi bade the laborers cease their work and stand by the side of the oven ready to cover it with the dirt which had been thrown out and piled up by the side. The people stood by, not knowing upon whom, the blow might fall.

But Hina Ke Ahi was “Hina the kind,” and although she stood before them robed in royal majesty and power, still her face was full of pity and love. Her voice melted the hearts of her retainers as she bade them carefully follow her directions.

“O my people. Where are you? Will you obey and do as I command? This imu is my imu. I shall lie down on its bed of burning stones. I shall sleep under its cover. But deeply cover ine or I may perish. Quickly throw the dirt over in), body. Fear not the fire. Watch for three days. A woman will stand by the imu. Obey her will.”

Hina Ke Ahi was very beautiful, and her eyes flashed light like fire as she stepped into the great pit and lay down on the burning stones. A great smoke arose and gathered over the imu. The men toiled rapidly, placing the imu mats over their chiefess and throwing the dirt back into the oven until it was all thoroughly covered and the smoke was quenched.

Then they waited for the strange, mysterious thing which must follow the sacrifice of this divine chiefess.

Halai hill trembled and earthquakes shook the land round about. The great heat of the fire in the imu withered the little life which was still left from the famine.

Meanwhile Hina Ke Ahi was carrying out her plan for securing aid for her people. She could not be injured by the heat for she was a goddess of fire. The waves of heat raged around her as she sank down through the stones of the imu into the underground paths which belonged to the spirit world.

The legend says that Hina made her appearance in the form of a gushing stream of water which would always supply the want of her adherents.

The second day passed. Hina was still journeying underground, but this time she came to the surface as a pool named Moe Waa (canoe sleep) much nearer the sea. The third day came and Hina caused a great spring of sweet water to burst forth from the sea shore in the very path of the ocean surf. This received the name Auauwai.

Here Hina washed away all traces of her journey through the depths. This was the last of the series of earthquakes and the appearance of new water springs. The people waited, feeling that some more wonderful event must follow the remarkable experiences of the three days.

Soon a woman stood by the imu, who commanded the laborers to dig away the dirt and remove the mats. When this was done, the hungry people found a very great abundance of food, enough to supply their want until the food plants should have time to ripen and the days of the famine should be over.

The joy of the people was great when they knew that their chiefess had escaped death and would still dwell among them in comfort. Many were the songs sung and stories told about the great famine and the success of the goddess of fire.

The second sister, Hina Kuluua, the goddess of rain, was always very jealous of her beautiful sister Hina Ke Ahi, and many times sent rain to put out fires which her sister tried to kindle. Hina Ke Ahi could not stand the rain and so fled with her people to a home by the seaside.

Hina Kuluua (or Hina Kuliua) could control rain and storms, but for some reason failed to provide a food supply for her people, and the famine wrought havoc among them.

She thought of the stories told and songs sung about her sister and wished for the same honor for herself. She commanded her people to make a great imu for her in the hill Pun Honu.

She knew that a strange power belonged to her and yet, blinded by jealousy, forgot that rain and fire could not work together. She planned to furnish a great supply of food for her people in the same way in which her sister had worked.

The oven was dug. Stones and wood were collected and the same ghostly array of potatoes, taro, pig and dog prepared as had been done before by her sister.

The kahunas or priests knew that Hina Kuluua was going out of her province in trying to do as her sister had done, but there was no use in attempting to change her plans. jealousy is self-willed and obstinate and no amount of reasoning from her dependents could have any influence over her.

The ordinary incantations were observed, and Hina Kulutia gave the same directions as those her sister had given. The imu was to be well heated. The make-believe food was to be put in and a place left for her body. It was the goddess of rain making ready to lie down on a bed prepared for the goddess of fire.

When all was ready, she lay down on the heated stones and the oven mats were thrown over her and the ghostly provisions. Then the covering of dirt was thrown back upon the mats and heated stones, filling the pit which had been dug. The goddess of rain was left to prepare a feast for her people as the goddess of fire had done for her followers.

Some of the legends have introduced the demi-god Maui into this story. The natives say that Maui came to “burn” or “cook the rain” and that he made the oven very hot, but that the goddess of rain escaped and hung over the hill in the form of a cloud.

At least this is what the people saw-not a cloud of smoke over the imu, but a rain cloud. They waited and watched for such evidences of underground labor as attended the passage of Hina Ke Ahi through the earth from the hill to the sea, but the only strange appearance was the dark rain cloud.

They waited three days and looked for their chiefess to come in the form of a woman. They waited another day and still another and no signs or wonders were manifest.

Meanwhile Maui, changing himself into a white bird, flew up into the sky to catch the ghost of the goddess of rain which had escaped from the burning oven.

Having caught this spirit, he rolled it in some kapa cloth which lie kept for food to be placed in an oven and carried it to a place in the forest on the mountain side where again the attempt was made to “burn the rain,” but a great drop escaped and sped upward into the sky.

Whether this Maui legend has any real connection with the two Hinas and the famine we do not surely know. After five days had passed the retainers decided on their own responsibility to open the imu. No woman had appeared to give them directions.

Nothing but a mysterious rain cloud over the hill. In doubt and fear, the dirt was thrown off and the mats removed. Nothing was found but the ashes of Hina Kuluua.

There was no food for her followers and the goddess had lost all power of appearing as a chiefess. Her bitter and thoughtless jealousy brought destruction upon herself and her people.

The ghosts of Hina Ke Ahi and Hina Kuluua sometimes draw near to the old hills in the form of the fire of flowing lava or clouds of rain while the old men and women tell the story of the Hinas, the sisters of Maui, who were laid upon the burning stones of the imus of a famine. (Westervelt)

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Hilo_Hills-Three_Sisters-Puuhono-Opeapea-Halai-Leithead-Todd
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Filed Under: Hawaiian Traditions, Place Names Tagged With: Maui, Hina, Hilo Hills, Ghosts, Halai, Opeapea, Puu Honu, Hina Ke Ahi, Hawaii, Hina Ke Kai, Hawaii Island, Hina Mahuia, Hilo, Hina Kuluua

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