Reverend Asa and Lucy Thurston were in the first company of American Christian Missionaries to the Hawaiian Islands, arriving in Kailua-Kona on the Thaddeus in 1820.
They made their home in Kailua Village, in a home the Hawaiians named Laniākea. Thurston received Laniākea, a 5.26 acre homestead parcel as a gift from Governor Kuakini.
As noted by Rev. Sereno Edwards Bishop, in his book “Reminiscences Of Old Hawaii” (1916:) “In the early (1830s,) Kailua was a large native village, of about 4,000 inhabitants rather closely packed along one hundred rods of shore, and averaging twenty rods inland.”
“It had been the chief residence of King Kamehameha, who in 1819 died there in a rudely built stone house whose walls are probably still standing on the west shore of the little bay. Nearby stood a better stone house occupied by the doughty Governor Kuakini.”
“All other buildings in Kailua were thatched, until Rev. Artemas Bishop built his two-story stone dwelling in 1831 and Rev. Asa Thurston in 1833 built his wooden two-story house at Laniakea, a quarter of a mile inland.”
“Most of the native huts were thatched with the stiff pili grass. The better ones were thatched with lau-hala (pandanus leaf) or with la-i.”
The following are excerpts from letters Lucy Thurston during her time in Hawaii, from “Life and Times of Mrs. Lucy G. Thurston” (1882;) her own words best describe the property (including its cave and pond:)
“Back of the village on that arid slope, a third of a mile from the shore, was an unoccupied, eligible site for a house and grounds. There we set about making such a home as circumstances would allow, and as the double responsibilities required, of molding heathen society, and of forming the characters of our children.
“Five acres were enclosed with a stone wall three feet wide and six feet high, with simply the front gate for entrance. A large thatched house was erected. Space was allowed for a yard twenty-five feet in breadth. Two close partition walls were built six feet high, running from the outer wall each side of the front gate, close up against the side of the house, each side of the front door.
“At the back side of the house is a hall which leads both from the dining room and study to a door, the only entrance into a retired yard of three acres. There stands another thatched house, built after the custom of the country. The frame is tied together with the very strong bark of a certain tree.
“Then from the ridge-pole to the ground, the frame is entirely covered with long slender poles, tied within a few inches of each other, over which the long lauhala leaves are laid, leaving the two ends to hang down on the outside.
“That house is the home of our children. There is our family sitting room, eighteen feet square, and there are our sleeping apartments. And inasmuch as I often wish to invite my native friends to that sitting room, we enclosed the further bed room in a yard sixty feet square, with a wall six feet high, coming up close to the house on both sides.
“In our kitchen yard, directly opposite and within a few feet of each other, are the two mouths of a large cave of volcanic formation.
“The larger opening gives us the novelty of a subterraneous walk one-fourth of a mile toward the sea, where we reach a pond of brackish water. Some of the rooms of this cave are quite spacious. The natives made it a place of concealment in times of war.
“The smaller mouth of the cave leads into a low cave which extends three miles up the mountain, where there is an opening, and when obliged to hide in the lower cave, the natives stole through the upper one to procure their food.
“The name of the cave is Laniakea, signifying the broad heavens. As it is enclosed in our premises, the natives were quick to give the name to our establishment, so that it has become universally known as Laniakea.
“Thatched houses are not durable, therefore, in the course of years, we had a succession of dwellings, but this was the general arrangement. In the 12th year of the Mission, a two-storied wooden house was erected in the children’s yard, and the wall for their special enclosure removed, as the times no longer required such an accommodation.”
Hawaii Register of Historic Places, September 24, 2005 notes:
Laniākea: the Asa and Lucy Thurston House site is significant for its associations with Asa and Lucy Thurston and their profound involvement with the Protestant Missionary movement in Hawaii from 1820 to 1861.
With the permission of Liholiho (Kamehameha II), the missionaries built a grass house for worship in 1823 and, later, a large thatched meeting house.
Missionary Asa Thurston directed the construction of the present Mokuʻaikaua Church, then the largest building in Kailua. Its massive size indicates the large Hawaiian population living in or near Kailua at that time.
The image shows my Grandparents and my Mother in the Laniākea house ruins (in 1928) – (Great grandson and Great-great grand-daughter of Hiram Bingham, leader of missionaries to Hawai‘i, who came to Hawai‘i with Asa Thurston)
I have also added additional images of Laniākea in a folder of like name in the Photos section. Included are two landscape scenes drawn by their daughter Persis Goodale Thurston Taylor, showing Kailua-Kona at 1836 (view up the hill noting Laniākea and a view down the hill to Kailua from Laniākea.)
In pre-contact Hawaii, the predominant form of dress for women was the pā‘ū.
This consisted of a rectangular piece of kapa (or tapa, which was fabricated from the inner bark of wauke (paper mulberry) trees) that was wrapped several times around the waist and extended from beneath the bust (for royalty) or the waistline (for commoners) to the knee (it looked like a hula skirt.)
After contact (and particularly in the early-1800s with the start of the sandalwood trade in 1810 and then the whaling industry,) fabrics made of silk, satin and gingham began to replace the kapa fabric for the pa‘u. This was especially true among the Ali’i.
An even more important change in dress began in the 1820s with the coming of the New England missionaries, who sought to cover the bodies of Hawaiian women, who traditionally wore nothing more than the skirt.
The missionary wives modified their New England-style dresses to adapt to the hot, humid environment. They replaced the high waistline of Western fashion with a yoke.
The end result was a basic design (referred to as a “Mother Hubbard”) which was simply a full, straight skirt attached to a yoke with a high neck and tight sleeves.
The missionaries established women’s societies that advanced the notion of modesty.
The diaries of missionary women report that Hawaiian women who had been Christianized adopted the holokū as daily dress by 1822 and it became standard dress of all Hawaiian women as early as 1838.
“All the women wore the native dress, the sack or holokū, many of which were black, blue, green, or bright rose color, some were bright yellow, a few were pure white, and others were a mixture of orange and scarlet.” Isabella Bird 1894
“At first the holokū, which is only a full, yoke nightgown, is not attractive, but I admire it heartily now, and the sagacity of those who devised it.”
“It conceals awkwardness, and befits grace of movement; it is fit for the climate, is equally adapted for walking and riding, and has that general appropriateness which is desirable in costume.” (Isabella Bird, 1894)
Various stories place the naming of the garment very early in its creation. According to one, the term holokū was created from two Hawaiian words, holo meaning to go, and kū meaning to stop.
Wearing the garment for the first time, the Hawaiian women are reported to have said “Holo! Kū!” Very roughly translated, this means “We can run in it – we can stand!”
The more commonly cited explanation for the term, holokū, suggest native seamstresses, when sewing their dresses, would say “holo!”(run) as they turned the wheel to operate the sewing machine, and “kū” (stop) when they wished to stop at the end of a seam. Consequently, these two words were connected and the term is explained.
The holokū was worn with a loose-fitting undergarment, the mu‘umu‘u (meaning cut-off, shortened.) Eventually, the mu‘umu‘u came to be worn as an outer garment, as well.
The muʻumuʻu in the early days was a dress for home wear. It was made full and unfitted with high or low neck and long or short sleeves
It is the more comfortable muʻumuʻu that has challenged the present day designers to create many variations for home, street and party wear.
Although it originated in Hawaii in the 1820s as a loose gown without a waistline or train and was worn for everyday wear, the holokū today is a long formal gown with a train.
For formal events, and other celebrations related to Hawaiian culture and ethnicity, the holokū is the quintessential Hawaiian gown.
While both holokū and mu‘umu‘u continue to be very important in Hawaii, it is the mu‘umu‘u that is regarded by most of the world as Hawaiian dress and the holokū that is practically unknown outside of Hawai’i.
The image shows Kīna‘u returning from church in a drawing by Louis-Jules Masselot, in 1837, wearing a holokū, as are others in attendance with her.
The history and growth of Christianity in Hawaiʻi include Henry Opukahaʻia, a native Hawaiian from the Island of Hawaiʻi.
In 1809, at the age of 16, after his parents had been killed, he boarded a sailing ship anchored in Kealakekua Bay and sailed to the continent.
On board, he developed a friendship with a Christian sailor who, using the Bible, began teaching Opukahaʻia how to read and write.
Once landed, he traveled throughout New England and continued to learn and study.
Opukahaʻia’s life in New England was greatly influenced by many young men with proven sincerity and religious fervor that were active in the Second Great Awakening and the establishment of the missionary movement.
These men had a major impact on Opukahaʻia’s enlightenment in Christianity and his vision to return to Hawaiʻi as a Christian missionary.
By 1817, a dozen students, six of them Hawaiians, were training at the Foreign Mission School to become missionaries to teach the Christian faith to people around the world.
He improved his English by writing the story of his life in a book called “Memoirs of Henry Obookiah” (the spelling of his name prior to establishment of the formal Hawaiian alphabet, based on its sound.)
Opukahaʻia died suddenly of typhus fever in 1818. The book about his life was printed and circulated after his death.
Opukahaʻia’s book inspired 14 missionaries to volunteer to carry his message to the Sandwich Islands.
On October 23, 1819, a group of missionaries from the northeast United States, set sail on the Thaddeus for the Sandwich Islands (now known as Hawai‘i.)
There were seven couples sent by the American Board of Commissioners for Foreign Missions to convert the Hawaiians to Christianity.
These included two Ordained Preachers, Hiram Bingham and his wife Sybil and Asa Thurston and his wife Lucy; two Teachers, Mr. Samuel Whitney and his wife Mercy and Samuel Ruggles and his wife Mary; a Doctor, Thomas Holman and his wife Lucia; a Printer, Elisha Loomis and his wife Maria; a Farmer, Daniel Chamberlain, his wife and five children.
Along with them were four Hawaiian youths who had been students at the Foreign Mission School, Thomas Hopu, William Kanui, John Honoliʻi and Prince Humehume (son of Kauaiʻi’s King Kaumuali‘i and also known as Prince George Kaumuali‘i.)
After 164 days at sea, on April 4, 1820 (192-years ago, today,) the Thaddeus first arrived and anchored at Kailua-Kona on the Island of Hawaiʻi.
Hawai‘i’s “Plymouth Rock” is about where the Kailua pier is today.
The Thurstons remained in Kailua-Kona, while their fellow missionaries went to establish stations on other Hawaiian islands.
Hiram Bingham, the leader of the group, went to Honolulu to set up a mission headquarters; Whitney and Ruggles accompanied Prince Kaumuali‘i on his return to Kaua‘i. (Hiram is my great-great-great grandfather.)
By the time the missionaries arrived, Kamehameha I had died, Liholiho (his son) was king and the kapu system had been abolished.
I have added a folder of like name in the Photos section of my Facebook page of images from Hiram Bingham’s book, “A Residence of Twenty-one Years in the Sandwich Islands” and other related images. Several of the illustrations show missionary work across the islands.
Prior to the missionaries arriving in the islands, the flat plain just south of the village of Honolulu was a barren, windswept dust bowl – little more than a desert. However, in the midst of this sun-parched land there was an oasis, a spring whose waters were reserved exclusively for the land’s high chiefs and chiefesses.
One such noble who frequented this pool was the chiefess Ha‘o. Eventually these waters, and the surrounding land, came to be known as Ka Wai a Ha‘o – the freshwater pool of Ha‘o.
In 1820, the first missionaries arrived in Hawai‘i, and found themselves well-accepted by royalty as well as the general populace. They were granted land at Kawaiaha‘o for the purpose of establishing their residence and church.
The missionaries, less the group left on the Big Island, landed at Honolulu on April 19, 1820. Four days later, Hiram Bingham, the leader of the group, preached the first formal Protestant sermon in the islands. Initial services were in thatched structures. Later, a more permanent church was built.
The church, constructed between 1836 and 1842, was in the New England style of the Hawaiian missionary and has been restored and altered several times since first erected. The “Kauikeaouli clock,” donated by King Kamehameha III in 1850, still tolls the hours to this day.
Revered as the Protestant “mother church” and often called “the Westminster Abbey of Hawai‘i” this structure is an outgrowth of the original Mission Church founded in Boston and is the first foreign church on O‘ahu (1820).
Within its walls the kingdom’s royalty prayed, sang hymns, were married, christened their children and finally laid in state. As the state church, it was the scene of many celebrated events associated with the Hawaiian Kingdom – inaugurations, funerals, weddings, thanksgiving ceremonies.
The “Stone Church,” as it came to be known, is in fact not built of stone, but of giant slabs of coral hewn from ocean reefs. These slabs had to be quarried from under water; each weighed more than 1,000 pounds. Natives dove 10 to 20 feet to hand-chisel these pieces from the reef, then raised them to the surface, loaded some 14,000 of the slabs into canoes and ferried them to shore.
Following five years of construction, The Stone Church was ready for dedication ceremonies on July 21, 1842. The grounds of Kawaiaha‘o overflowed with 4,000 to 5,000 faithful worshippers. King Kamehameha III, who contributed generously to the fund to build the church, attended the service.
Kawaiaha‘o Church was designed and founded by its first pastor, Hiram Bingham, my great-great-great grandfather. Hiram left the islands on August 3, 1840 and never saw the completed church. Kawaiaha‘o Church is listed on the state and national registers of historic sites.
Kawaiaha‘o Church continues to serve as a center of worship for Hawai‘i’s people, with services conducted every Sunday in Hawaiian and English. Approximately 85% of the services are in English; at least one song and the Lord’s Prayer (as a congregation) are in Hawaiian.
The image shows Kawaiaha‘o Church, as drawn by Bingham, and a centennial memorial to Hiram Bingham, mounted on its entrance wall.
(I have also uploaded several old and new images of Kawaiaha‘o Church in a folder of like name in the Photos section of my Facebook page at: http://www.facebook.com/people/Peter-T-Young/1332665638)