Images of Old Hawaiʻi

by Peter T Young Leave a Comment

Cook’s Voyages to and from Hawai‘i

Between 1768 and 1778 England’s maritime explorer, James Cook, made three expeditions to the Pacific. Astronomy played a vital role in navigation and coastal cartography, and consequently there were astronomers on all three Pacific expeditions.

Cook’s third (and final) voyage (1776-1779) of discovery was an attempt to locate a North-West Passage, an ice-free sea route which linked the Atlantic to the Pacific Ocean.  Cook commanded the Resolution while Charles Clerke commanded Discovery.  (State Library, New South Wales)

They left Portsmouth, England in the late evening of July 12, 1776 – almost exactly four years after leaving on the previous successful voyage – a coincidence that some viewed as a favorable omen.

The commander of the second ship, Discovery, was Lieutenant Charles Clerke (1741–1779), who had sailed with Cook on both circumnavigations but was currently in prison for his brother’s debts; he was not released until the end of July, unwittingly having contracted tuberculosis.

Among Cook’s officers were George Vancouver, who would later lead a four-year survey of the northwest coast of America, and William Bligh, destined to be made famous by the storied mutiny on the Bounty. Also on board were Nathaniel Portlock and George Dixon.

After a year among the islands of the South Pacific, many of which he was the first European to make contact, on December 8, 1777, they were in Bora-Bora.

Proceeding north, they discovered the Pacific’s largest atoll, Kiritimati (what Cook called Christmas Island (where they celebrated Christmas)) and Cook observed an eclipse of the sun. After stocking up on over a ton of green turtles, the ships departed on January 2, 1778. (Smithsonian)

Then, “We continued to see birds every day … sometimes in greater numbers than others; and between the latitude of 10° and 11° we saw several turtle. All these are looked upon as signs of the vicinity of land.”

“However, we discovered none till day-break, in the morning of the 18th, when an island made its appearance, bearing northeast by east; and, soon after, we saw more land bearing north, and entirely detached from the former.”  (Cook’s Journal)

Cook’s crew first sighted the Hawaiian Islands in the dawn hours of January 18, 1778.  His two ships were kept at bay by the weather until the next day when they approached Kauai’s southeast coast.

On the afternoon of January 19, native Hawaiians in canoes paddled out to meet Cook’s ships, and so began Hawai’i’s contact with Westerners.  The first Hawaiians to greet Cook were from the Kōloa south shore.

The Hawaiians traded fish and sweet potatoes for pieces of iron and brass that were lowered down from Cook’s ships to the Hawaiians’ canoes.

The Islands “were named by Captain Cook the Sandwich Islands, in honour of the Earl of Sandwich, under whose administration he had enriched geography with so many splendid and important discoveries.” (Captain King’s Journal; Kerr)

Hawaiian lives changed with sudden and lasting impact, when western contact changed the course of history for Hawai’i.

Throughout their stay, the ships were 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 pāhoa used by the Hawaiians.

After a month’s stay, Cook got under sail again to resume his exploration of the Northern Pacific.  The maritime sea-fur industry of the northwestern Pacific coast was almost accidentally begun when in 1778 Captain Cook brought back from the Nootka Sound region a few pelts whose great value was learned in China.

The maritime fur trade in skins of the sea otter (and beaver, seal, etc) was the stimulus for the unofficial earliest explorations of the coast and islands of what is now British Columbia and southern Alaska.

Although seven years passed before Cook was followed by another European vessel, the year 1785 opened a lively period of trade. Within a few years the flags of seven nations were flown in these waters by merchant vessels seeking their booty on uncharted coasts. (US Naval Institute)

After being in the Northwest, Alaska, they headed back to Hawaii to provision (November 1778).   “Dec2d …We got to windward of Mowee & this Morning came to another large Island called by the Natives Ou-why’ee (Hawai‘i:) in the afternoon we stood close in shore & lay to trading with the Natives, who brought us a large quantity of Breadfruit & roots & a few Hogs.”

“We saw many Houses on the low land & Thousands of people collected together to look at the Ships. This Island has a pleasant Appearance, the Land from the Waterside sloping gently upwards to the foot of the Hills. The top of one of the highest mountains is covered with Snow…” (Journal of Captain Cook)

“Jan.16th [1779] … This morning seeing the appearance of a Bay a Boat from each ship was sent to examine it. We have had more Canoes about us to day than in any place this Voyage; …”

“… we counted 150 large sailing Canoes many of which contained thirty & forty men – we reckoned that all together there could not be less about the 2 Ships than 1000 canoes & 10,000 Indians…”   (Journal of Captain James Cook)

“Jan.17th … We entered with both ships, and anchored in the middle of the bay having on one side a town containing about 300 hundred houses called by the inhabitants Kiverua [Ka’awaloa,] and on the other side a town contained 1100 houses, and called Kirekakooa [Kealakekua]…”  (Journal of John Ledyard)

“As soon as the Resolution was moored Capt. Cook went on ashore … the chiefs had each two long white poles which they held upright and waved to the people in the canoes, to make room, and as they passed through the throng, the chief cried out in their language that the great Orono [Lono] was coming …”

“… at which they all bowed and covered their faces with their hands until he was passed, but the moment this was done they resumed their clamorous shouts, closed the vacant place astern, and as many as could crowded upon his rear to the shore. …” (Journal of John Ledyard)

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.

In return, Cook gave Kalaniʻōpuʻu a linen shirt and a sword; later on, Cook gave other presents to Kalaniʻōpuʻu, among which one of the journals mentions “a complete Tool Chest.”

The natives were permitted to watch the ships’ blacksmiths at work and from their observations gained information of practical value about the working of iron. (Kuykendall)

Shortly thereafter, Cook got under sail again to resume his exploration of the Northern Pacific. “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.”

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. “

“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.

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.))

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by Peter T Young Leave a Comment

Friday Female Meeting

The missionaries led busy lives, and the wives worked from dawn to well after dark. Their first and perhaps most monumental task was recording the Hawaiian language so that the scripture could be translated, and Hawaiians could be taught to read Hawaiian. (Fullard-Leo)

Before becoming members of the church, folks needed to be prepared.  Those who belong to the po‘ahā are brought, in some degree, under the watch and care of the church, and, so far as they are conscientious, they are bound to correct principles and practices.  (Missionary Herald)

Po‘ahā – Thursday – a reference to these Bible study meetings, held on Thursdays at Kawaiaha‘o Church in Honolulu, that prepared one for baptism and membership in the church congregation.

“The numbers of the natives, both men and women, who desired admission to the church, multiplied, and some were formed into classes which met weekly, on Thursday, for prayer, inquiry, and instruction, and from which candidates were, from time to time, selected, propounded, and received to fellowship.” (Bingham)

Then, “Under the direction of the missionary females, an association of women to meet weekly for prayer and improvement, was commenced on Friday of that week.”

“It embraced, at first, twelve or fifteen native females, among whom there appeared some evidence of sincere love to the truth, and of understanding the duty and privilege of prayer.” (Bingham)

Lucy Thurston, wife of Asa Thurston, and Elizabeth Bishop, wife of Artemas Bishop, “conceived the idea of endeavoring to lift our female population, by meeting with them every Friday PM.”

“We were each to sustain the responsibility of the thing, by alternately presiding at the meetings.” (Elizabeth (Edwards) Bishop had been childhood friend of Lucy (Goodale) Thurston; both became missionary wives who came at separate times, but were reunited in Hawai‘i.)

Lucy tells us, “For many months they have been attended. At first, I think, there was not an individual who had learned to say ‘Our Father.’ Now they can lead in prayer with great propriety, and think it a great privilege.”

“In acquiring this gift, they exhibit the greatest simplicity and freedom, never neglecting to exercise one talent, because they have not ten. With great freedom, and seriousness too, they express their religious convictions.”

“We read to them a portion of scripture. But Bible leaves in the Hawaiian language have been very scarce. Once I was driven to extremity, being obliged to take the first chapter of Matthew, the only portion remaining. That was the way they rehearsed the names of their own kings, and preserved them by simply retaining them in memory.”

“Two women of cultivated tenacious memories, came up to our house after meeting, and wished me to read that chapter again. After I did so, they assisted each other, and began by repeating the line of names from Abram to David, to the captivity, to Jesus. They went through successfully only asking aid in recalling two names.”

“One more subject was brought up in these meetings. This people were in a state of nature. There was only one point where I ever saw them exhibit shame. Both men and women were disposed and allowed to move around in public in a state of perfect nudity.”

“But if they appeared so without having one hand become a substitute for an apron of fig leaves, it would among themselves be severely condemned.”

“Childhood was ever taught to press in and be present at the birth of children. In all social acts, they too were taught to be alike skilled with those of adult years.”

“They divided and subdivided this knowledge, laid it up on their tongues, and then scattered it right and left to vaunt their own knowledge or promote their pastimes. Impurity of speech with both parents and children had become a giant in the land, stalking everywhere. We could not defy it in its native element.”

“But we were moved to drive it from our retired sitting rooms, the homes of our children. Whoever wished the privilege of crossing the thresholds to those apartments, consecrated to purity, must be subject to criticism. Whatever was there uttered which we disapproved, we penned, and read in the Friday meeting.”

“Thus we tried to give them a standard of what was right, and began by endeavoring to form a healthy moral atmosphere in two rooms, eighteen feet square, where natives were allowed to tread.”

“I carried my little manuscript book and pencil in my pocket, and used them on the spur of the occasion, and thus prepared notes for a future meeting.”

“I had a severe struggle with my own feelings in establishing these things, and passed painful, sleepless hours, lest I had offended. But it proved the reverse. For heavenly dews had prepared the soil to receive seed as into good and honest hearts.”

“Mr. Thurston has only been able to command time for his meals. From morning till night he has been in his study chair, with an individual or a cluster at his feet; sometimes a company of fifty or sixty, which entirely filled the room. Some days we have received calls from several hundreds.”

“I devote as much time to the instruction of the women as I can redeem from my family. My labors are more particularly directed to the members of the Friday Female Meeting.”

“Two years ago their names were enrolled and a discipline introduced. A moral standard was raised. Whoever wished to join the Society must forsake all their former vile practices, and pay an external regard to the Word and Worship of God.”

“They must uniformly have a full covering for their persons, both at home and abroad, and follow whatever is lovely and of good report. Such has since been the change in public opinion, that scenes which were then familiar to the eye, would now be scouted out of the village as shameful indecencies.”

“This Society has prospered; meetings were all divided into classes, and each class has a particular teacher to whom to look for instruction. The number of female teachers has risen to twenty, all hopefuly pious. This is my class. I teach them what I wish them to teach others.”

“The men’s society is conducted on the same plan. Two large thatched houses have been erected for the accommodation of these societies.” (Lucy Thurston, Life of Lucy Thurston)

Elizabeth (Edwards) Bishop died February 28, 1828, after a lingering and painful illness, the first adult death in the mission family. (Wagner)

The ‘Friday Female Meeting’ began in 1827, which in two years grew from 70 to 1,500 members, then by 1830, 2,600 women attended the weekly classes. (Zwiep)

“That organization being increased from time to time, has doubtless, in the course of twenty years, tended not only to call into healthful action many of its regularly entered members, and to incite others to the important duties which it was designed to encourage, but also in some measure to call down successive showers of spiritual blessings upon the nation.” (Bingham)

As noted by Lucy Thurston in 1830, “Mr. Thurston is entirely devoted to works of a public nature. My duties are of a more private character. I am the housekeeper, the mother, and the domestic teacher.”

“What time I can redeem from family cares, I give to our native females. Twenty-six hundred have been gathered into our Friday meetings. This society is in a very flourishing state.”

“As I cannot see them all at our house, I teach them by proxy, selecting from the most intelligent ones a class of teachers to come under my instructions.”

“When night closes upon me, and there is a suspension of maternal and domestic duties, I take my chosen season to meet the natives. I pass from a hushed nursery to the long dining room, where a table is extended for the accommodation of twenty-five.”

“It is lighted up and the women are in their seats. Our governor’s wife attends. It is on the whole a social interview. But one theme is before us in everyone’s hand. We turn over together the pages of Holy Writ, as it is issued from the press.  The Word of God is powerful.”

“I have lived to see both sides of the picture. I saw this neglected portion of our race, groping along in all the darkness of nature, listening to messages from Heaven with indifference and contempt, and for a long time hearing as though they heard not.”

“Man can speak only to the ear. I looked again, and a secret energy was transforming their moral characters. Those very beings who were once bowing down to stocks of wood and stone, worshiping sharks and volcanoes, and slaves to all the sins which degrade human nature, are now sitting at the feet of Jesus, learning and doing his will.”  (Lucy Thurston, October 30, 1830 letter)

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by Peter T Young Leave a Comment

Lahaina, i ka malu ‘ulu o Lele

Lahaina, i ka malu ‘ulu o Lele

(Lahaina, in the shade of the breadfruit trees of Lele) (Pukui, 1983, No. 1936) (Lele is an earlier name for Lahaina.)

Hālau Lahaina, malu i ka ‘ulu

(Lahaina is like a large house shaded by breadfruit trees) (Pukui, 1983, No. 430).

In 1898, Albert Kaleikini, a student at Lahainaluna, went on an excursion to Pu‘u Pa‘upa‘u.  (Pa‘upa‘u (lit. drudgery (servants were weary of bringing water to bathe the chief’s child)) is a hill above Lahainaluna School on Maui.)

Though David Malo did not die at Pa‘upa‘u, he wanted to be (and was) buried there (Malo died October 21, 1853).  Pu‘u Pa‘upa‘u has a symbol from Malo’s school (he was one of the first students enrolled at Lahainaluna Seminary).   A large ‘L’ (standing for Lahainaluna, reportedly put there in 1929) is visible from most parts below.

Beholding the spectacular view from Pu‘u Pa‘upa‘u, Kaleikini was moved to write “Lahainaluna”, which became the school’s Alma Mater. (Lahainaluna 150th reunion) It’s first verse is:

O ka Malu ‘ulu o Lele (Nō e ka ‘oi)

Nā kualono nani ē (kū kilakila)

Me ka ua kilikilihune (Aʻo Hālona)

Hoʻopulu  i ke oho o ka palai

Oh, the land of shadow of the flying breadfruit

The wonder of lands

With the every spraying delightful showers (of Halona)

Wetting the foliage of the ferns

“Lahaina District was a favorable place for the high chiefs of Maui and their entourage for a number of reasons: the abundance of food from both land and sea; its equable climate and its attractiveness as a place of residence …”

“… it had probably the largest concentration of population, with its adjoining areas of habitation; easy communication with the other heavily populated area of eastern and northeastern West Maui, ‘The Four Streams,’ and with the people living on the western, southwestern and southern slope of Haleakala; and its propinquity to Lanai and Molokai.” (Handy and Pukui)

“The southern shores of western Maui were perhaps second only to Puna, Hawaii, as a favorable locality for breadfruit culture. … Puna on Hawaii was the district most famous for its breadfruit.” (Handys and Pukui) At Puna in 1823, Ellis noted “Groves of cocoa-nut and bread-fruit trees are seen in every direction, loaded with fruit, or clothed with luxuriant foliage.”

“Brigham (in 1911) wrote that ‘at Lahaina on Maui, were as fine trees forty years ago as any I have seen in Samoa or Fiji.’ …  Lahaina is referred to in chants as Ka malu ‘ulu o Lele, ‘The breadfruit-shade of Lele.’” (Handys and Pukui)

In ancient Hawai‘i, most of the makaʻāinana (‘common people’) were farmers, a few were fishermen.  Tenants cultivated smaller crops for family consumption, to supply the needs of chiefs and provide tributes.

“The people had ample cultivable land in the moist upland from two to four miles inland at altitudes of one thousand to twenty-five hundred feet. … The soil is most fertile, being formed from the decay of recent lava flows.”

“There the natives found their chief means of subsistence, and, in good seasons, were sufficiently fed.  In bad seasons there were droughts, and more or less of ‘wī,’ or famine.”  (Bishop)

The food plants of Hawaiʻi can be divided into three groups: those known as staple foods (the principal starchy foods – kalo (taro,) ʻuala (sweet potato,) ʻulu (breadfruit,) etc;) those of less importance (to add nutrients and variety to the diet;) and those known as famine foods.  (Krauss)

In 1819, Arago noted, “The environs of Lahaina are like a garden. It would be difficult to find a soil more fertile, or a people who can turn it to greater advantage; little pathways sufficiently raised, and kept in excellent condition, serve as communications between the different estates. …”

“The space cultivated by the natives of Lahaina is about three leagues in length (~9-miles), and one (~3 miles) in its greatest breadth. Beyond this all is dry and barren; everything recalls the image of desolation.” (Arago)

Ellis noted (about 1823), “we found ourselves within about four miles of Lahaina, which is the principal district in Maui, on account of its being the general residence of the chiefs, and the common resort of ships that touch at the island for refreshments.”

“The appearance of Lahaina from the anchorage is singularly romantic and beautiful. A fine sandy beach stretches along the margin of the sea, lined for a considerable distance with houses, and adorned with shady clumps of kou trees, or waving groves of cocoanuts.”

“The level land of the whole district, for about three miles, is one continued garden, laid out in beds of taro, potatoes, yams, sugar-cane, or cloth plants. The lowly cottage of the farmer is seen peeping through the leaves of the luxuriant plantain and banana tree, and in every direction white columns of smoke ascend, curling up among the wide-spreading branches of the bread-fruit tree.”

“The sloping hills immediately behind, and the lofty mountains in the interior, clothed with verdure to their very summits, intersected by deep and dark ravines, frequently enlivened by glittering waterfalls, or divided by winding valleys, terminate the delightful prospect.” (Ellis, Polynesian Researches)

“The settlement is far more beautiful than any place we have yet seen on the islands.  The whole district, stretching nearly three miles along the sea-side, is covered with luxuriant groves, not only of the cocoanut, but also of the bread-fruit and of the kou”  (American Missionary, CS Stewart was resided in the Hawaiian Islands from 1823 to 1825)

For thousands of years, Ulu (Breadfruit) was a staple food in Oceania.  It is believed to have originated in New Guinea and the Indo-Malay region and was spread throughout the vast Pacific by voyaging islanders.

The breadfruit is multipurpose, it may be eaten ripe as a fruit or under-ripe as a vegetable – it is roasted, baked, boiled, fried, pickled, fermented, frozen, mashed into a puree, and dried and ground into meal or flour.

It was a canoe crop – one of around 30 plants brought to the Hawaiian Islands by the Polynesians when they first arrived in Hawaiʻi.

“This tree, whose fruit is so useful, if not necessary, to the inhabitants of most of the islands of the South Seas, has been chiefly celebrated as a production of the Sandwich Islands; it is not confined to these alone, but is also found in all the countries bordering on the Pacific Ocean.”  (Book of Trees, 1837)

“If a man plant ten breadfruit trees in his life, which he can do in about an hour, he would completely fulfil his duty to his own as well as future generations.” (Joseph Banks, 1769)

“Breadfruit is spoken of as ‘ai kameha‘i, meaning that it is a food (‘ai) that simply reproduces itself ‘by the will of the gods,’ that is, by sprouting. It is not planted by means of seeds or slips.” (Handys and Pukui)

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by Peter T Young Leave a Comment

Hale O Aloha

The Young Men’s Christian Association (YMCA) was founded in London, England, on June 6, 1844, in response to unhealthy social conditions arising in the big cities at the end of the Industrial Revolution (roughly 1750 to 1850).

Growth of the railroads and centralization of commerce and industry brought many rural young men who needed jobs into cities like London. They worked 10 to 12 hours a day, six days a week.

By 1851 there were 24 Ys in Great Britain, with a combined membership of 2,700. That same year the Y arrived in North America: It was established in Montreal on November 25, and in Boston on December 29.  (YMCA)

“One of the most interesting foreign YMCA’s of this period was that of Honolulu formed … by ten young Americans, (including) the Association’s first president, Sanford B. Dole”.  (Hopkins)

“In Spring 1869 in Honolulu, three friends met at Peter Cushman Jones’s home and decided to form the Young Men’s Christian Association of Honolulu.”

“In the first year, many community leaders joined the YMCA Honolulu, including Sanford B. Dole, Theo H. Davies, and Samuel M. Damon.” (UH)

“From 1887 to 1922, Hawaii newspapers ran the ‘YMCA Notes,’ which reported the local YMCA news, including club meetings and events (e.g. preparing for boy summer camp). The content would usually fit in one to two columns and appear in a middle page of the newspaper.”  (UH)

Then, associated camps started to form across the Islands.  “Dr and Mrs WD [William Drake] Westervelt at a meeting of the YMCA board at noon today presented the board the keys to their mountain home near Kilauea, symbolic of the deed which had already been executed ….”

“The property consists of five acres of fine timber land with improvements of two houses, garages, water tanks and equipment. … In speaking of the gift Dr Westervelt said ‘We want that beautiful mountain home, 4,000 feet above sea level, to be available for a vacation home and center for Christian workers and, as the YMCA sees fit, for groups pf boys and girls.’” (Star Bulletin, Nov 16, 1933)

“If it is possible to develop there, particularly for the boys of Hawaii Island, a camp similar to the fine Harold Erdman camp on Oahu, it will be our pleasure. We have every confidence in the YMCA and are glad to turn over the property without strings. For it to be used in the interest of youth and character building.” (Westervelt, Sat Bulletin Nov 16, 1933)

“Camp Westervelt is the former volcano home of Mr and Mrs WD Westervelt, who, seeing the need of a YMCA camp to accommodate parties … deeded the home over to the YMCA during the past year.” (Star Bulletin, July 14, 1934)

Then “the gift of a five-acre lot on the Volcano Road adjoining Camp Westervelt, the YMCA Volcano campsite” was donated by Mrs Catherine W Deacon and her three sons as a memorial to the three sons’ aunt, Francis M Wetmore. “It is the plan of the Hawaii County YMCA to enlarge their volcano campsite whenever finances permit.” (Hawaii Tribune Herlad, April 27, 1935)

“Camp Westervelt has been used extensively during the past several years”. Then, in 1937 the YMCA announced plans for “the construction of a new and larger volcano camp building”; [t]he new building will be located on the Deacon property, which adjoins the present Camp Westervelt site.”

Then, “Due to the sustained and sustaining generosity of Mr Frank C Atherton; to the old-time open-handedness of the Rev and Mrs WD Westervelt; to the unflagging interest of our own Dr Thomas A Jaggar, who has other matters on his mind than seismic disturbances …”

“… there has been quietly and unostentatiously created at 28 miles from Hilo on the Volcano road a resort for the foregathering of Christian young men which is splendid monument to the quality and cumulative interest of all those persons who are interested in the betterment of their fellow men.”

“In these rather troublesome days when the minds of men appear to be centered upon politics, labor troubles, or other definitely worldly matters, the enterprising and alert persons who have other aims in life than political preferment, or personal ambitions …”

“… have established … one of the best builded and adequately and comfortably arranged YMCA camps to he found within the jurisdiction of that useful institution in the vicinity of cities where the membership is counted by the thousand, instead of by the score, as is the case of the Hilo YMCA.”

“Not the least of the many attractive features of this well-designed gathering place for young men is the unique feature of the Fireplace of Friendship, and it is a distinctive pleasure to chronicle the fact that Supervisor August S Costa brought to this fine occasion the kindly greetings of the board of supervisors, and that the Hawaii county band was also present to add its quota of harmony to this important event.” (Hawaii Tribune Herald, Oct 12, 1938)

“Built of lava-rock masonry, the construction includes ‘100 stones sent from 34 countries and coins from 56 countries, as well as 1200 friendship tokens, bought by individuals at 25 cents to $100 each to honor friends’”. (NPS)

The tradition of the Friendship Fireplace is to exemplify “world brotherhood, peace or friendship” hence the different stones from around the world were “in keeping with the spirit of the fireplace that arrowheads and such implements of war should find their proper place in decorating a fireplace of friendship as well”. (NPS)

“This ideal of a “Christian Brotherhood” promoted to the young men involved in YMCA manifested in the construction of the “Fireplace of Friendship” at the Lodge. Hardly a new idea, Friendship fireplaces began in the YMCA Seattle, Washington chapter under the leadership of Tracy Strong. The Friendship Fireplace at Hale-o-Aloha was similar to the fireplace at Camp Erdman.” (NPS)

“[T]he objective of the fireplace was to promote a perspective in the boys and a value at the camp that extended beyond its isolated, rural locale.” (NPS)

Now known as Kilauea Lodge and operated as a B&B lodge/restaurant, the property was added to the National Register of Historic Places in 2013; its contributing elements include the YMCA Lodge, Dormitory, and Bunkhouses, the Westervelt Caretaker’s Cottage, two original redwood water tanks, and four entrance and exit stone pillars placed along the front semi-circular driveway. (HHF)

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by Peter T Young Leave a Comment

Nāpali

Kauai nui moku lehua pane‘e lua i ke kai
Great Kauai of the lehua groves which seem to move two-by-two to the shore (Maly)

Kauai is the oldest of the eight main Hawaiian islands, and the island consists of one main extinct shield volcano estimated to be about 5-million years old, as well as numerous younger lava flows (between 3.65-million years to 500,000-years old). The island is characterized by severe weathering.  (DLNR)

Historically, it was divided into several districts and political units, which in ancient times were subject to various chiefs—sometimes independently, and at other times, in unity with the other districts. These early moku o loko, or districts included Nāpali, Haleleʻa, Koʻolau, Puna and Kona (Buke Mahele, 1848; May.)

Although Nāpali, on the northwestern portion of the Island, is remote and difficult to access, many may not realize that for about a thousand years, Hawaiians lived along the Nāpali coast, farming, fishing and worshiping.  There are irrigation ditches, terraced fields, house platforms, heiau (temples and shrines) and graves.”

“The design of these places took into account the natural topography and environment, and as a result these ancient sites often blend into the landscape. … The aspects of the land that Hawaiians sought for their sites – level ground, ocean access and availability of fresh water (hold true today.)”  (DLNR)

The Nāpali valleys were intensively cultivated and the larger valleys such as Kalalau were densely inhabited. Taro was raised in terraced loʻi along the streams and other crops such as bananas, sugar cane and sweet potato were grown above the loʻi.

Other plants including wauke and mamaki for bark cloth and kukui nuts for food and oil for light were grown in the gulches.  There were overland trails connecting many of these valleys and these areas were also accessed via canoe.  (Handy; Maly)

Land use records from 1856-1857 show that lands in Kalalau, Pohakuao and Honopu valleys were being used for the cultivation of kalo, olona and kula. In the late-1800s Hanakoa and Hanakāpīʻai were also used for coffee cultivation. Kalalau was abandoned in 1919 and then used for cattle grazing in the 1920 for a limited time.  (DLNR)

“The mountains along the shore, for eight or ten miles, are very bold, some rising abruptly from the ocean, exhibiting the obvious effects of volcanic fires; some, a little back, appear like towering pyramids”.  (Hiram Bingham, 1822)

“There is a tract of country on the west coast of the island, through which no road is practicable.”  (Bowser, 1880; Maly) “For twenty miles along the northwestern coast of Kauai there extends a series of ridges, none less than 800-feet high, and many nearly 1,500-feet, terminating in a bluff that is unrivalled in majesty. Except for a very narrow, dangerous foot-path, with yawning abysses on each side, this bluff is impassable.”    (The Tourist’s Guide, Whitney, 1895)

The trail was originally built around 1860 (portions were rebuilt in the 1930s) to foster transportation and commerce for the residents living in the remote valleys.

Local labor and dynamite were used to construct a trail wide enough to accommodate pack animals loaded with oranges, taro and coffee being grown in the valleys. Stone paving and retaining walls from that era still exist along the trail.

It traverses 5-valleys over 11-miles, from Hāʻena State Park to Kalalau Beach, where it is blocked by sheer, fluted cliffs (pali;) it drops to sea level at the beaches of Hanakāpīʻai and Kalalau. The first 2 miles of the trail, from Hāʻena State Park to Hanakāpīʻai Beach, make a popular day hike.  (DLNR)

“Innumerable streams, forming wonderful cascades as they leap hundreds of feet in their tempestuous decent, pour over this bluff in the rainy season, and become mist before they reach the ocean. Beyond the raging surge, unbroken by any protecting reef, dashes against the precipitous walls of rock.”

“(T)he tourist can see all that has been described from Wednesday morning until Saturday evening, when the steamer returns to Honolulu.  If, however, he has time and the inclination to remain another week, there are many points of interest that can tempt him to make a longer stay, sights and scenes that can never be forgotten…”  (The Tourist’s Guide, Whitney, 1895)

“Here, about mid-way of what the natives call the Parre (Pali,) we landed, where is an acre or two of sterile ground, bounded on one side by the ocean, and environed on the other by a stupendous rock, nearly perpendicular, forming at its base a semicircular curve, which meets the ocean at each end. In the middle of the curve, a stupendous rock rises to the height, I should say, of about 1,500-feet.” (Bingham)

“Like Kalalau they had a trail from the table land above over the top of Kamaile and zigzagging down through the cliffs some 3,000-feet to the valley below but even this trail was difficult. At one place you have to jump a crevice only three feet wide but it goes down straight like a chimney and if you slipped you would only fall 800 feet to the rocks below. They call it the Puhi.”  (Knudsen, late-19th-century)

“(At) Nuʻalolo Kai the fishermen built and kept their canoes and the beach must have been lined with them for the landing is most always safe as the channel is narrow and a big reef to the north protecting it.” (Knudsen)

“During the Māhele, the King granted lands to the Kingdom (Government), the revenue of which was to support government functions. In the Nāpali District, the ahupuaʻa of Kalalau, Pohakuao, Honopu, Hanakāpīʻai and one-half of Hanakoa were granted to the Government Land inventory.”

“Portions of the lands that fell into the government inventory were subsequently sold as Royal Patent Grants to individuals who applied for them. The grantees were generally long-time kamaʻāina residents of the lands they sought… Thirty grants were sold in the Nāpali District to twenty-seven applicants; the lands being situated in Kalalau and Honopu.” (Hawaiian Government, 1887; Maly)

The upper region of the area was put into Territorial Forest Reserve (Nā Pali – Kona Forest Reserve) for protection in 1907. Even before that time, the concern for native forest prompted cattle eradication activities in this area during 1882 and 1890.

For most backpackers in good condition, hiking the 11-miles will take a full day. Camping permits for the Kalalau Trail are only issued for Kalalau Valley however the permits allow for 1-night camping (each way) at Hanakoa. Hanakoa and Kalalau, are the only two authorized areas for camping along the Kalalau trail.

Hanakoa is roughly 6 miles from the trailhead. Hikers are encouraged to stop/camp at Hanakoa if they possess a permit for Kalalau and need a break or anticipate bad weather. A stopover at Hanakoa, counts as one night, and therefore reduces the total number of nights permitted at Kalalau.

DLNR State Parks does not offer stand alone “hiking permits.” In order to hike from Haena State Park to Hanakāpī‘ai Beach or Hanakāpī‘ai Falls visitors need to purchase Parking and Entry Reservations for Hā‘ena SP. Make parking and entry reservations at www.gohaena.com. 

In order to hike past Hanakāpī‘ai Beach along the Kalalalau Trail a valid camping permit for Napali Coast State Wilderness Park is required whether or not you choose to camp.

Other than hiking the coast, the only way to legally access shore areas in Nāpali Coast State Wilderness Park is by boat. Personal or rented kayaks and guided kayak tours may land at two permitted areas, and motorized raft tours take passengers on shore at Nu’alolo Kai. These zodiac tours enjoy a scenic view of the coast, with snorkeling, lunch and guided tour through an archaeological complex.

One of the nicest ways to see Nāpali Coast is by paddling down the coast. This activity is permitted only during the summer months, between May 15 and September 7. Unpredictable sea conditions make it potentially unsafe during the remainder of the year. The most popular way to travel by kayak is to start from the Ha’ena (eastern) end of the coast and pull out at Polihale Beach, on the western end of the coast. This takes advantage of the prevailing currents and trade winds

Day use landings are allowed at Miloliʻi during the summer (May 15 through Labor Day) without a permit. No other boat landings are permitted within the park. Kayak landings are prohibited at all other beaches in the park, including Hanakāpīʻai, Honopu and Nuʻalolo Kai. (This only summarizes some of DLNR’s rules; review and know the rules before you go.)

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