Images of Old Hawaiʻi

by Peter T Young 5 Comments

Battle of Mokuʻōhai

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

© 2021 Hoʻokuleana LLC

Battle of Mokuohai - Kealakekua to Honaunau-GoogleEarth
Battle of Mokuohai – Kealakekua to Honaunau-GoogleEarth

by Peter T Young 2 Comments

Behave Correctly

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

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

Exchange expressions of warm welcome …

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

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

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

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

Then departing with cordial exchanges and well wishes.

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

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

E ui no ka ‘ae
Ask permission

E mahalo aku
Give thanks

E komo me ka hō‘ano
Enter with reverence

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

© 2021 Hoʻokuleana LLC

Apapane in Ohia lehua
Apapane in Ohia lehua

by Peter T Young 3 Comments

Velocipede

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

© 2021 Hoʻokuleana LLC

learning-to-ride-a-bike-in-1869-from The New York Coach Makers Magazine
bicycle-velocipede-illustration-circa-1868
Man riding a bike on the Kapi‘olani race track-(waikikivisitor-com)
Bicylcist on King Street-PP-38-6-004-1895
Bicycle Banner over Fort-King Streets-PP-38-6-005-1900
Francine King wearing a coconut hat with a coconut market basket on her bicycle-PP-32-7-026-1935

by Peter T Young Leave a Comment

Big Five (plus 2)

“By 1941, every time a native Hawaiian switched on his lights, turned on the gas or rode on a street car, he paid a tiny tribute into Big Five coffers.” (Alexander MacDonald, 1944)

The story of Hawaii’s largest companies dominates Hawaiʻi’s economic history. Since the early/mid-1800s, until relatively recently, five major companies emerged and dominated the Island’s economic framework. Their common trait: they were focused on agriculture – sugar.

They became known as the Big Five:

C. Brewer & Co.
Founded: October 1826; Capt. James Hunnewell (American Sea Captain, Merchant; Charles Brewer was American Merchant)
Incorporated: February 7, 1883

Theo H. Davies & Co.
Founded: 1845; James and John Starkey, and Robert C. Janion (English Merchants; Theophilus Harris Davies was Welch Merchant)
Incorporated: January 1894

Amfac
Founded: 1849; Heinrich Hackfeld and Johann Carl Pflueger (German Merchants)
Incorporated: 1897 (H Hackfeld & Co;) American Factors Ltd, 1918

Castle & Cooke
Founded: 1851; Samuel Northrup Castle and Amos Starr Cooke (American Mission Secular Agents)
Incorporated: 1894

Alexander & Baldwin
Founded: 1870; Samuel Thomas Alexander & Henry Perrine Baldwin (American, Sons of Missionaries)
Incorporated: 1900

Some suggest they were started and run by the missionaries. Actually, only Castle & Cooke had direct ties to the mission – Castle ran the ‘depository’ and Cooke was a teacher.

Alexander & Baldwin were sons of missionaries, but not a formal part of the mission. Brewer was an American sea captain and merchant; the founders of Davies were English merchants and the founders of Amfac were German merchants.

Hawaiʻi’s industrial plantations began to emerge at this time (1860s;) they were further fueled by the Treaty of Reciprocity – 1875 between the United States and the Kingdom of Hawai‘i eliminated the major trade barrier to Hawai‘i’s closest and major market. Through the treaty, the US obtained Pearl Harbor and Hawai‘i’s sugar planters received duty-free entry into U.S. markets for their sugar.

As the sugar industry pushed ahead, something else new was introduced into the economic scheme of things. In Honolulu two or three new firms began business solely to handle the affairs of the scattered plantations.

They began by acting as selling agents for the planters. Gradually they took over other functions: financing crops, importing labor, purchasing machinery for the planters and serving in all ways as their business agents. The new businesses soon found themselves running the sugar industry.

By the 1880s, five of these concerns, called factors, eventually dominated the field. How effectively the Big Five could band together as one against outside forces whether the enemy was foreign capital, insects, labor, competing products or disease was well demonstrated by their Hawaiian Sugar Planters Association, more familiarly known as the HSPA. (MacDonald)

This group organization for Hawaii’s sugar industry was founded in 1882 as the Planters’ Labor and Supply Company when the planters found they had common problems in irrigating the sugar lands, growing the cane, and finding labor. That was its immediate official purpose.

“Everything that comes into the territory comes through a large corporation. The independent businessman who attempts to enter business here immediately finds that even nationally advertised lines from the mainland are tied up by the Big Five. It is almost impossible to get an independent line of business as they have everything – lumber paint, right down the line.” (Edward Walker, High Sheriff of Hawaiʻi, 1937; Kent)

Acting as agents for thirty-six of the thirty-eight sugar plantations, the Big Five openly monopolized the sugar trade. Twenty-nine firms, producing seven out of every eight tons of sugar exported from the Islands, refined, markets and distributed through the Big Five’s wholly owned California and Hawaiian Sugar Company, whose refinery, the largest in the world, was on San Francisco Bay. (Kent)

They branched out into other businesses. To squeeze additional profits out of the sugar trade, they started their own refinery in California; it was to become the largest in the world. They built up a fleet of ships, the Matson line, to carry the sugar away and to bring back goods and passengers.

They developed inter-island shipping, built hotels, put capital into insurance, cattle, pineapples, banking. They took over bodily the wholesaling of goods coming into the Islands; ninety percent of retail stock came from their warehouses.

Their capital started the public utilities. Their street railway transported Hawaiians, their gas and electric plants lighted the city, they acquired the communications systems. (MacDonald)

The sugar industry was the prime force in transforming Hawaiʻi from a traditional, insular, agrarian and debt‐ridden society into a multicultural, cosmopolitan and prosperous one. (Carol Wilcox)

With statehood in 1959 and the almost simultaneous introduction of passenger jet airplanes, the tourist industry began to grow rapidly.

The industry came to maturity by the turn of the century; the industry peaked in the 1930s. Hawaiʻi’s sugar plantations employed more than 50,000 workers and produced more than 1-million tons of sugar a year; over 254,500-acres were planted in sugar. (That plummeted to 492,000-tons in 1995.)

A majority of the plantations closed in the 1990s. As sugar declined, tourism took its place – and far surpassed it. Like many other societies, Hawaii underwent a profound transformation from an agrarian to a service economy.

There were a couple other associated entities that were associated with the Big 5” Dillingham (Benjamin Franklin Dillingham) and Campbell (James Campbell) and their associated companies.

Click HERE to view/download for more information on Hawai‘i’s Big 5 (plus 2).

© 2021 Hoʻokuleana LLC

Downtown_Honolulu-Building_ownersh
Downtown_Honolulu-Building_ownersh
Alexander & Baldwin-logo
Alexander & Baldwin-logo
Alexander & Baldwin Building-PP-7-4-006-00001
Alexander & Baldwin Building-PP-7-4-006-00001
Amfac-logo
Amfac-logo
American Factors (formerly H.Hackfield)-PP-7-5-019-00001
American Factors (formerly H.Hackfield)-PP-7-5-019-00001
C Brewer-logo
C Brewer-logo
Brewer Building-Burlingame-SB
Brewer Building-Burlingame-SB
Castle & Cooke-logo
Castle & Cooke-logo
Castle_&_Cooke-PP-8-1-008-00001
Castle_&_Cooke-PP-8-1-008-00001
Theo Davies-logo
Theo Davies-logo
Theo. H. Davies Co., Bishop St-PP-8-3-010-00001
Theo. H. Davies Co., Bishop St-PP-8-3-010-00001
James_Campbell_Building-(Williams, Adamson)-1967
James_Campbell_Building-(Williams, Adamson)-1967
Dillingham Transportation Building-PP-8-4-003-00001
Dillingham Transportation Building-PP-8-4-003-00001

by Peter T Young 1 Comment

‘E hoi kaua, he anu.

Let us return; ‘tis cold.’

The following is an account written by Hiram Bingham and his ascent with Kauikeaouli (Kamehameha III) in 1830 to the ‘frigid apex of Mauna Kea.’  What follows is pulled directly from Bingham’s ‘A Residence of Twenty-One Years in the Sandwich Islands.’

(T)he king set out with a party of more than a hundred, for an excursion further into the heart of the island, and an ascent to the summit of Mauna Kea. To watch over and instruct my young pupil, and to benefit my health, I accompanied him. The excursion occupied nearly five days, though it might have been accomplished much sooner.

Crossing in a southerly direction the plain of Waimea, some on horseback and some on foot, the party ascended a small part of the elevation of the mountain, and being in the afternoon enveloped in dense fog, they halted and encamped for the night.

The next day they passed over the western slope of the mountain to the southern side thence eastward along a nearly level plain, some seven thousand feet above the level of the sea, to a point south of the summit, and encamped out again, in the mild open air.

In the course of this day’s journey, the youthful king on horseback, pursued, ran down, and caught a yearling wild bullock, for amusement and for a luncheon for his attendants. A foreigner lassoed and killed a wild cow.

The next day was occupied chiefly in ascending in a northerly direction, very moderately. Our horses climbed slowly, and by taking a winding and zigzag course, were able, much of the way, to carry a rider. Having gained an elevation of about ten thousand feet, we halted and encamped for the night, in the dreary solitudes of rocks and clouds.

When the night spread her dark, damp mantle over us, we found ourselves in the chilly autumnal atmosphere of the temperate zone of this most stupendous Polynesian mountain. Below us, towards Mauna Loa, was spread out a sea of dense fog, above which the tops of the two mountains appeared like islands.

We found it a pretty cold lodging place. Ice was formed in a small stream of water near us, during the night. As the company were laying themselves down, here and there, upon the mountain side, for sleep, I observed that the king and Keoniani, subsequently premier, and a few others, having found a cave about four feet high, ten wide, and eight deep, made by a projecting rock, which would afford a shelter from a shower, and partially from wind and cold, had stretched themselves out to sleep upon the ground in front of it.

I was amused to see that their heads protruded somewhat more than six feet from the mouth of the cave, and asked, “Why do you not sleep under the rock, which is so good a sleeping house for you?”

Keoniani, always ready, replied, “We don’t know at what time the rock will fall.” Whether the apprehension that the firm rock might possibly fall upon the head of the king that night or their unwillingness that any ignoble foot should walk above it, or some other fancy, were the cause of his declining the shelter, did not appear.

In the morning we proceeded slowly upwards till about noon, when we came to banks of snow, and a pond of water partly covered with ice. In his first contact with a snow bank, the juvenile king seemed highly delighted. He bounded and tumbled on it, grasped and handled and hastily examined pieces of it, then ran and offered a fragment of it in vain to his horse.

He assisted in cutting out blocks of it, which were wrapped up and sent down as curiosities to the regent and other chiefs, at Waimea, some twenty-eight miles distant.

These specimens of snow and ice, like what are found in the colder regions of the earth, excited their interest and gratified their curiosity, and pleased them much; not only by their novelty, but by the evidence thus given of a pleasant remembrance by the youthful king.

After refreshing and amusing ourselves at this cold mountain lake, we proceeded a little west of north, and soon reached the lofty area which is surmounted by the ‘seven pillars’ which wisdom had hewed out and based upon it, or the several terminal peaks near each other, resting on what would otherwise be a somewhat irregular table land, or plain of some twelve miles circumference.

Ere we had reach’d the base of the highest peak, the sun was fast declining and the atmosphere growing cold. The king and nearly all the company declined the attempt to scale the summit, and passing on to the north-west crossed over, not at the highest point, and hastily descended towards Waimea.

John Phelps Kalaaulana, who had been in New England, the only native in the company who seemed inclined to brave the cold and undertake the labor of reaching the top, accompanied me, and we climbed to the summit of the loftiest peak.

The side of it was composed of small fragments of lava, scoria, and gravel lying loose and steep. The feet sank into them at every step. Our progress was slow and difficult, by a zigzag and winding course. Respiration was labored, and the air taken into the lungs seemed to supply less aid or strength than usual.

I repeatedly laid myself down panting to take breath and rest my exhausted muscles. On gaming the lofty apex, our position was an awful solitude, about 14,500 feet above the level of the sea, where no animal or vegetable life was found. No rustling leaf, or chirping bird, or living tenant of the place attracted the eye or ear.

Maui could be distinctly seen at the distance of one hundred miles over the mountains of Kohala. The immense pile of lava, once chiefly fluid, which constitutes the stupendous Mauna Loa, rose in the south-west, at the distance of thirty miles, to a height nearly equal to that of Mauna Kea, where we stood. Very light clouds occasionally appeared above us.

Down towards the sea over Hilo and Hamakua the clouds were dark and heavy, floating below our level, and towards the north, were apparently rolling on the earth to the westward towards Waimea and Kawaihae, while the wind on our summit was in the opposite direction.

As the sun disappeared the cold was pinching. We occasionally cringed under the lee of the summit for a momentary relief from the chilling blast. While taking some trigonometrical observations my fingers were stiffened with the cold, and Phelps repeatedly cried out with emphasis, ‘E hoi kaua, he anu. Let us return; ’tis cold.’

The image is a drawing of Mauna Kea, as seen from Waimea (Harry Wishard.)

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Mauna Kea Wishard
Mauna Kea Wishard