Christianity | Images of Old Hawaiʻi

Mission_Houses,_Honolulu,_ca._1837._Drawn_by_Wheeler_and_engraved_by-Kalama

July 22, 2018 by Peter T Young Leave a Comment

1820 v. 1848

“Much has been published respecting the effects of Christianity and civilization upon the natives of these Islands. While the religious and philanthropic portion of the community see abundant cause of congratulation in the results produced by christian philanthropy …”

“… others there are who profess to believe that the Hawaiian race are at the present day in a worse physical and moral condition than they were previous to the introduction of Christianity.”

“If the Hawaiian race are in a worse physical and moral condition than they were twenty-eight years ago, the command ‘Go ye into all the world and preach the gospel to every living creature,’ is no longer binding upon mankind; for it would be absurd to suppose on all-wise Creator would require the promulgation of doctrines calculated to degrade his creatures.”

“We can hardly believe any candid man, at all acquainted with the condition of the natives or these islands, sincerely thinks their physical and moral state worse now than it was previous to the introduction of christianity.”

“Most of those who have espoused this side of the question, may be numbered among transient visitors, who have had but few opportunities for observation, and who possess no knowledge of the former condition of the people.”

“On the one hand, the friends of Christianity have, in some cases, over rated the advances made, on the other, sweeping assertions have been made which the least attention to the subject would have shown utterly groundless.”

“While it may be safely asserted that no nation or people have made so great progress in civilization during the same period of time as the Hawaiians during the last quarter of a century …”

“… it must be borne in mind that a wide difference still exists between the condition of this people and the inhabitants of those countries which have enjoyed the benefits of civilization and Christianity for centuries.”

“The proportion of those who read and write already exceeds that of many other countries, while the proportion of practical business knowledge and enterprise falls far short.” Polynesian, August 5, 1848

The following are portions of remarks from Asa Thurston (printed in the Polynesian) on the changes which have taken place in the Islands, looking back over 28-years from 1820, to 1848 0 the first 28-years of the Hawaiian Mission.

“In regard to the changes which have taken place in these islands, since the arrival of the first Missionaries, many things might be said. Many things have been said and written, and various opinions entertained and expressed by different persons.”

“Some have regarded them as affording evidence of a better state of things than formerly existed here, and as indicating some advancement in civilization and general improvement …”

“… while others have stated that the people are in a worse condition in many respect now than they were formerly; or before the publication of the gospel, and before these was any written language, or any books printed, or schools established, and the people taught to read …”

“… in fact, that they are more degraded now than when they were worshipping idols. Many statements of the like nature have been made and are still circulated. We envy not the reputation of a man for soundness of intellect, or goodness of heart, who could give currency to such reports.”

“Could the generation of 1820 be placed side-by-side with the present generation (1848), the contrast in their outward appearance would be very striking, scarcely a feature of that generation would be discernable in this. They would not be recognised as belonging to the same race.”

“(Previously), none of the relations of domestic, or social life, were regarded as sacred or binding. A man might have as many wives as he could take care of or feed; or he could turn them all adrift, as best suited convenience or pleasure.”

“A woman also might have as many husbands as she could conveniently entertain, but she could turn them off and take others at pleasure; and they might leave her if they so desired. Poligamy was one the privileges and features of that age.”

“The king had only five wives; one of them was the widow, and two of them were the daughters of his deceased father. Each one had a particular day of service, when she followed her lord with a spittoon and fly-brush.”

“It is easy to see that in such circumstances, there could no such thing as conjugal affection, or domestic concord and there was no such thing as parental authority, and parental affection was rarely to be seen and filial affection and obedience were equally unknown.”

“There were no statute laws, which defined the duties of parents towards children and of children towards parents; children some times regarded parental commands, if they were quite at leisure, and only so far as suited their convenience.”

“No obligations were felt on the part of parents to take care of their children, nor on the part of children to obey their parents, especially mothers, often destroyed their children, before or after birth, in order to be released from the trouble of taking care of them. Such are a few of the facts which belonged to the generation of 1820.”

“The present generation stands in a very different position in these respects. The facts are altogether of a different character. There scarcely a feature of that generation discernible at present, in respect to their social habits and domestic arrangements.”

“Then there was no law, nothing to regulate society. Now, all the natural, social and domestic relations are respected, and the duties of each in some measure, defined and regulated by good and wholesome laws, and any neglect to perform the duties attached to these various relations, is punishable by fine, imprisonment, and other disabilities.”

“Parents and children, husbands and wives, masters and servants, and most of the relations of a civilized life are recognized in law; and for any delinquency in the performance of the respective duties of these relations, they are amenable to the laws of the land. Any breach of promise, any neglect of any does not pass unnoticed.”

“At that period also, there was but one ruler. His word was law. Life and death were at his disposal. The people had no voice in the government, they had no rights that were respected, and they could have no property that might not be seized.”

“A field of taro, or other food might be tabooed at any time, by the chief or landholder, by placing a stick of sugar cane in one corner, and no one would dare to take any of the food afterward, without liberty from the land-holder.”

“Every other kind of property was equally liable to seizure, and if a man refused to execute any of the orders; or neglected to perform any service required by a chief or head man, his house might be burned, with all its contents, and he and his family, left entirely destitute.”

“In short, the people were ruled with a rod of iron. The government was despotic, and the people were allowed no right, they had nothing which they could call their own. They were ignorant, degraded, miserable and destitute.”

“There was no written language – no books – no schools … Every foreign ship was fully freighted with females as she passed from island to island, and there was no want of a supply when in port.”

“From that period (1820) we date the commencement and progress of religious truth. For a few of the first years of missionary effort, the effects of their labor was hardly discernable, but as years rolled on, the onward march of light and truth became more distinctly marked, and now, all who are competent to judge, are ready to exclaim, ‘What hath God wrought?’”

“Many more facts might be stated in favor of the progress which the Hawaiian have made in civilized habit. They practise many of the arts and usages of civilized life.”

“But why should we multiply examples in proof of the advanced, civilized position in which the nation now stands. Every eye can see it, and the great and commanding facts which go to complete the proof of its advancement are not of difficult discovery.”

“They are distinctly marked upon the map of its progress from downright, naked heathenism to its present decently attired civilization. Why, may we ask, has the Hawaiian people been received into the community of nations?”

“Would the American, English and French government have acknowledged the independence of the Hawaiian people, had not its government, its laws, its institutions, civil and religious, commanded respect?” (Asa Thurston; Polynesian, August 5, 1848)

Na Mokupuni O Hawaii Nei-Kalama 1837

December 26, 2017 by Peter T Young Leave a Comment

The Aliʻi, the Missionaries and Hawaiʻi

On October 23, 1819, the Pioneer Company of American Protestant missionaries from the northeast US, led by Hiram Bingham, set sail on the Thaddeus for the Hawaiian Islands.

Collaboration between native Hawaiians and the American Protestant missionaries resulted in, among other things, the introduction of Christianity, the creation of the Hawaiian written language, widespread literacy, the promulgation of the concept of constitutional government, making Western medicine available and the evolution of a new and distinctive musical tradition (with harmony and choral singing).

By the time the Pioneer Company arrived, Kamehameha I had died and the centuries-old kapu system had been abolished; through the actions of King Kamehameha II (Liholiho,) with encouragement by his father’s wives, Queens Kaʻahumanu and Keōpūolani (Liholiho’s mother,) the Hawaiian people had already dismantled their heiau and had rejected their religious beliefs.

The kapu system was the common structure, the rule of order, and religious and political code. This social and political structure gave leaders absolute rule and authority. In addition to the abolition of the old ways, Kaʻahumanu created the office of Kuhina Nui (similar to premier, prime minister or regent) and would rule as an equal with Liholiho – this started the shift from absolute rule to shared rule.

Introduction of Christianity

Creation of the Hawaiian Written Language

After Western contact and attempts to write about Hawaiʻi, early writers tried to spell words based on the sound of the words they heard. People heard words differently, so it was not uncommon for words to be spelled differently, depending on the writer.

In addition to preaching the gospel, one of the first things Bingham and his fellow missionaries did was begin to learn the Hawaiian language and create an alphabet for a written format of the language. The 12-letter we use today was established by the missionaries on July 14, 1826.

Widespread Literacy

The proliferation of schoolhouses was augmented by the missionaries printing of 140,000-copies of the pī¬ʻāpā (elementary Hawaiian spelling book) by 1829 and the staffing of the schools with 1,000-plus Hawaiian teachers. (Laimana)

By 1853, nearly three-fourths of the native Hawaiian population over the age of sixteen years were literate in their own language. The short time span within which native Hawaiians achieved literacy is remarkable in light of the overall low literacy rates of the United States at that time. (Lucas)

Constitutional Government

King Kamehameha III asked missionary William Richards (who had previously been asked to serve as Queen Keōpūolani’s religious teacher) to become an advisor to the King as instructor in law, political economy and the administration of affairs generally.

Of his own free will, King Kamehameha III granted the Constitution of 1840, as a benefit to his country and people, that established his Government upon a declared plan. (Rex v. Booth – Hanifin)

That constitution introduced the innovation of representatives chosen by the people (rather than as previously solely selected by the Aliʻi.) This gave the common people a share in the government’s actual political power for the first time.

Western Medicine

Judd, a doctor by training, had originally come to the islands to serve as the missionary physician. While in that role, Judd set up part of the basement in the Mission House as a Western medicine pharmacy and doctor’s office, beginning in 1832.

Later (when Richards was sent on a diplomatic mission to the US and Europe to recognize the rights of a sovereign Hawaiʻi,) King Kamehameha III asked missionary Gerrit P Judd to resign from the mission and serve as his advisor and translator.

Distinctive Musical Tradition

Another lasting legacy left by the missionaries in the Islands related to music. Some songs were translations of Western songs into Hawaiian; some were original verse and melody.

Oli and mele were already a part of the Hawaiian tradition. “As the Hawaiian songs were unwritten, and adapted to chanting rather than metrical music, a line was measured by the breath; their hopuna, answering to our line, was as many words as could be easily cantilated at one breath.” (Bingham)

Missionaries used songs as a part of the celebration, as well as learning process. “At this period, the same style of sermons, prayers, songs, interrogations, and exhortations, which proves effectual in promoting revivals of religion, conversion, or growth in grace among a plain people in the United States, was undoubtedly adapted to be useful at the Sandwich Islands. … some of the people who sat in darkness were beginning to turn their eyes to the light”. (Bingham)

“In view of the fact that the best modern Hawaiian music, now known the world over, owes much to the musical form of these early hymns, one wishes that history had been less restrained. Yet, even in default of any direct, consecutive record, one may piece out quite a little of the story of Hawaiian hymns from references in early letters and accounts of their printing.”

“And when one has the good fortune to touch with one’s own hands many of the early songbooks printed in Hawaiian, the search toward a complete account of them becomes a fascinating pursuit.” (Wilcox; Damon The Friend, March 1935)

“When our Protestant missionaries came to hymnody in Hawaiian – as they very soon did – they reared a natural superstructure upon this rich and rhythmical foundation of the Bible. It was a veritable treasure house.”

“But strangely, too, another very deep-seated source of balance and rhythm and figured speech flowed in the cultural consciousness of the Hawaiian people to whom these new Christian messages were being brought. Instinct in the Hawaiian mode of thought was the impulse and the act of prayer, of supplication, of praise.” (Wilcox; Damon The Friend, March 1935)

MISSION-HOUSES-drawing-by-James-P.-Chamberlain-LOC-ca-1860

December 10, 2017 by Peter T Young Leave a Comment

Kalanimōku Encourages Christianity

Kalanimōku was a grandson of Kekaulike, the king of Maui – he was of the same rank as Kaʻahumanu, Kamehameha’s favorite wife, and Kuakini, the governor of Hawaiʻi (his first cousins.)

In his youth, Kalanimōku had fought in the army of Kiwalaʻo against Kamehameha, but afterwards served under Kamehameha, finally becoming his trusted advisor.

And, although at the death of Kamehameha, his widowed wife Kaʻahumanu shared the government with Liholiho, Kalanimōku remained a powerful person. (Yzendoorn)

Kalanimōku had been Kamehameha’s prime minister and treasurer, the adviser on whom the king leaned most heavily. He was a man of great natural ability, both in purely governmental and in business matters. He was liked and respected by foreigners, who learned from experience that they could rely on his word. (Kuykendall)

Kalanimōku became a friend of the American Protestant missionaries and promoted the missionary message. He made the following speech on December 10, 1825, in his effort to build up Christianity and spread education throughout the Islands:

“My greetings to you all, my brethren, chiefs, missionaries, native teachers, pupils, and all people of these islands. I am truly thankful because of the new kingdom of God as now given us, for it makes us servants of Jesus Christ.

“My desire is that we love God who has given us the Word of Life. Let us keep His commandments and turn to do right, forsaking evil. Let us not follow sinful ways.”

“Let us be mindful of the good words of Jesus who gave us His blessed blood to save our souls.”

“Let us strive in our hearts to follow the words of Jehovah, our Heavenly Father, and let our thoughts be right.”

“Let us praise our God Jehovah and Him only. We have no other God. He made us and is keeping us. Let us offer Him our prayers in the evening and in the morning.”

“Let us keep Sabbath day as the day of remembrance of Jehovah our God, and let us put away all labor on this day.”

“This is God’s only day, for we can labor six days in the week, but the seventh day we should remember as the day for the good of our souls and as a day of repentance of our sins. We must remember our God.”

“I wish also to say that I am always mindful of God’s words and my heart yearns for His salvation. I am jealous for God’s words and have forsaken my old ways and I want a new heart in me.”

“My beloved King Liholiho once said to me that my wife and I should learn how to read and write. Keōpūolani requested that I obey God in order that my soul might be saved so that I might meet her in that beautiful place in the future, in the Kingdom of God.”

“At the death of Keōpūolani my love for her became much greater. I want to keep her request that I keep to the right. And when the King sailed to that foreign land I wept for him.”

“Kaumuali‘i too died in the faith and he instructed me to take good care of Kauai, for the land and all the people belonged to the king. I therefore went to Kauai and some made war upon us, but God kept us.”

“On the way to Ni‘ihau again my thoughts were of God, and from then on I became afraid of evil and I am now afraid to do wicked things.”

“I have given my body, my soul, and my heart to God and I am His servant. I am now repenting of my old sins. I am praising God at this time. It is His grace that I want, for He alone knows my sins; He knows my body and my soul.”

“I want all the people to obey Jehovah, all of the chiefs and rulers and all the commoners as well, from Hawaii to Kauai. Let us faithfully keep the laws of God and the ten commandments given us by Jehovah.”

“These laws are of benefit to all nations. I desire also that we trust in Jesus Christ, that our souls may be saved by Him. My greetings to you. God in His great mercy bless you.” (Kalanimoku, in Ka Nupepa Kuʻokoʻa, Oct. 10, 1868, quoted by Kamakau)

Click HERE for a link to the original letter, its transcription, translation and annotation.

Kalanimoku_by_Alphonse_Pellion-1819

August 14, 2017 by Peter T Young Leave a Comment

Kahuna to Christian

“The tradition of the ships with white wings may have been the progenitor of the Hawaiians’ symbol for Lono during the Makahiki. … With so many ships with white sails coming to Hawaii at that time, how would he know which ship would bring the knowledge of the true God of Peace?”

“He could not have known that, although the missionaries set sail on October 23rd, one day before the Makahiki began, they would take six months to arrive. Therefore, it was quite prophetic that, when he saw the missionaries’ ship off in the distance, he announced ‘The new God is coming.’ One must wonder how Hewahewa knew that this was the ship.” (Kikawa)

“Hewahewa knew the prophesy given by Kalaikuahulu a generation before. This prophesy said that a communication would be made from heaven (the residence of Ke Akua Maoli, the God of the Hawaiians) by the real God. This communication would be entirely different from anything they had known. The prophecy also said that the kapus of the country would be overthrown.”

“Hewahewa also knew the prophesy of the prophet Kapihe, who announced near the end of Kamehameha’s conquests, ‘The islands will be united, the kapu of the gods will be brought low, and those of the earth (the common people) will be raised up.’”

“Kamehameha had already unified the islands, therefore, when the kapus were overthrown, Hewahewa knew a communication from God was imminent.” (Kikawa)

After the overthrow of the kapu system, Hewahewa retired to Kawaihae, to wait confidently for the coming of a “new and greater God.” (Kikawa)

“Kailua Harbor, April 5, 1820. In the dawn of the day, as we passed near shore, several chiefs were spending their idle hours in gambling, we were favored with an interview with Hewahewa, the late High Priest.”

“He received us kindly and on his introduction to Brother Bingham he expressed much satisfaction in meeting with a brother priest from America, still pleasantly claiming that distinction for himself.”

“He assures us that he will be our friend.”

“Who could have expected that such would have been our first interview with the man whose influence we had been accustomed to dread more than any other in the islands; whom we had regarded and could now hardly help regarding as a deceiver of his fellow men. But he seemed much pleased in speaking of the destruction of the heiau and idols.”

“About five months ago the young king consulted him with respect to the expediency of breaking taboo and asked him to tell him frankly and plainly whether it would be good or bad, assuring him at the same time that he would be guided by his view.”

“Hewahewa speedily replied, maikai it would be good, adding that he knew there is but one “Akoohah” (Akua) who is in heaven, and that their wooden gods could not save them nor do them any good.”

“He publicly renounced idolatry and with his own hand set fire to the heiau. The king no more observed their superstitious taboos.”

“Thus the heads of the civil and religious departments of the nation agreed in demolishing that forbidding and tottering taboo system which had been founded in ignorance, cemented with blood, and supported for ages by the basest of human passion.”

“They had, indeed, heard of the Christian’s God, but gave little evidence that they understood His laws, or loved His character, or feared His Holy Name. Whether they conceived him as worthy of their homage or not, they were convinced of the vanity of idols and the folly of idol worship.” (Extracts from a journal supposed to have been written By Mr Loomis; Gulick)

“Hewahewa … expressed most unexpectedly his gratification on meeting us … On our being introduced to (Liholiho,) he, with a smile, gave us the customary ‘Aloha.’”

“As ambassadors of the King of Heaven … we made to him the offer of the Gospel of eternal life, and proposed to teach him and his people the written, life-giving Word of the God of Heaven. … and asked permission to settle in his country, for the purpose of teaching the nation Christianity, literature and the arts.” (Bingham)

Hewahewa later retired to Oʻahu and became one of the first members of the church established there. This church is located in Haleiwa and is called the Liliʻuokalani Protestant Church. (Kikawa) “He lived in the valley of Waimea, a faithful, consistent follower of the new light.” (The Friend, March 1, 1914)

“In the days of Kamehameha I, Hewahewa was the highest priest in the land. A direct descendant of Pā‘ao, the priest who came from Tahiti and established the kapu system in Hawaiʻi, he performed his religious duties at the famous Puʻukoholā heiau at Kawaihae, a heiau built by Kamehameha I for the worship of the war god, Kukaʻilimoku.”

“But in the days between Kamehameha’s wars of conquest and the time of the Conqueror’s death in May, 1919, Hewahewa developed doubts about Hawaiʻi’s pagan system and the gods – Kane, Ku, Lono, and Kanaloa – who ruled over it.”

“He observed foreign traders who ignored or even scoffed at the sacred kapus yet suffered no ill. As the death of Kamehameha approached, he heard the great king forbid the human sacrifices that many loyal followers thought would save his life, saying that the men should be spared to serve the next generation.”

“Thus it was not strange that when Liholiho (Kamehameha II) asked Hewahewa’s advice about breaking the eating-kapu, the priest in a few words indicated that he would not oppose such a move.”

“Well aware of the young king’s intentions in November 1819, when a feast was prepared at Kailua, Kona, Hewahewa had his torch ready; and as soon as Liholiho sat down with the aliʻi women and began to eat, the priest went to a nearby heiau and set fire to its contents, destroying everything but the stone platform.”

“These flames spread – if not literally, at least figuratively – the change had been defeated in battle at Kuamoʻo, Hewahewa retired to Kawaihae to await confidently the coming of a new and greater god.”

“In about five months occurred the event he expected. At the end of March, 1820, a foreign ship brought visitors who could tell Hawaiʻi about the One Great God, who ruled the universe.”

“Apparently Hewahewa did not meet the newcomers until they reached Kailua, Kona, but he doubtless heard that they had called at the presence of the prime minister at Kawaihae, and that Kalanimoku had taken his whole household on board the foreign brig to sail to Kailua, where the king was.”

“Hewahewa hastened southward overland and told those at the king’s court, ‘The new god is coming. He is going to land right here.’”

“And, sure enough, on the morning of April 4, two of the missionaries came ashore, seeking permission from Liholiho to settle in Hawaiʻi and teach about their God. At the first opportunity Hewahewa went out to the Thaddeus to welcome the missionaries. (Loomis; Kawaiaha‘o)

On July 27 1830, Hewahewa wrote a letter to Levi Chamberlain, the superintendent of secular affairs for the mission and a missionary teacher. At the time of this letter, Hewahewa had converted to Christianity and was living in Lahaina, Maui.

“Greetings to you, Mr. Chamberlain, and Mrs. Chamberlain, This is my short message to you. I again testify to you about the grace God bestows upon me as I go on.”

“I walk in fear and awe of God for the wrongs of my heart, for he is the one who knows me. The love of the son of God is true indeed. It is of my own volition that I tell this to you. Regards to all the church members there.” (Hewahewa to Chamberlain, July 27, 1830; Ali‘i Letters Collection, Mission Houses)