Music | Images of Old Hawaiʻi

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A_Missionary_Preaching_to_the_Natives,_under_a_Skreen_of_platted_Cocoa-nut_leaves_at_Kairua_by_William_Ellis-1823

July 1, 2019 by Peter T Young 2 Comments

New Musical Tradition

“Music serves to enliven many an hour of sadness, or what would be sadness otherwise. It is an expression of the emotions of the heart, a disperser of gloomy clouds.” (Juliette Montague Cooke; Punahou)

Hawaiians devised various methods of recording information for the purpose of passing it on from one generation to the next. The chant (mele or oli) was one such method. Elaborate chants were composed to record important information, e.g. births, deaths, triumphs, losses, good times and bad.

In most ancient cultures, composing of poetry was confined to the privileged classes. What makes Hawai‘i unique is that poetry was composed by people of all walks of life, from the royal court chanters down to the common man.

“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)

The Pioneer Company of missionaries (April, 1820) introduced new musical traditions to Hawai‘i – the Western choral tradition, hymns, gospel music, and Western composition traditions. It was one of strophic hymns and psalm tunes from the late-18th century in America.

The strophic form is one where different lyrics are put to the same melody in each verse. Later on, with the arrival of new missionaries, another hymn tradition was introduced was the gospel tune with verse-chorus alternation. (Smola)

The missionaries also introduced new instrumentation with their songs. Humehume (George Prince, son of Kauai’s King Kaumuali‘i) was given a bass viol or ‘Church Bass’ (like a large cello) and a flute that he have learned to play well. He returned to the Islands with the Pioneer Company. Later, church organs, pianos, melodeons, and other instruments were introduced to the Islands.

Bingham and others composed Hawaiian hymns from previous melodies, sometimes borrowing an entire tune, using Protestant hymn styles. In spite of the use of English throughout Hawaii, the Hawaiian language continues to be used in Bible reading and in the singing of hîmeni (hymns) in many Christian churches. Himeni still preserve the beauty of the Hawaiian language. (Smithsonian)

The first hymnal in the Hawaiian language was ‘Nā Hīmeni Hawaii; He Me Ori Ia Iehova, Ka Akua Mau,’ published in 1823. It contained 60 pages and 47 hymns. It was prepared by Rev. Hiram Bingham and Rev. William Ellis, a London Missionary Society missionary who was visiting.

On June 8, 1820, Rev. Hiram Bingham set up the first singing school at Kawaiaha‘o Church. He taught native Hawaiians Western music and hymnody. These ‘singing schools’ emphasized congregational singing with everyone actively participating, not just passively listening to a designated choir.

By 1826, there were 80 singing schools on Hawai‘i Island alone . By the mid-1830s, church choirs began to become part of the regular worship. This choral tradition partially grew out of the hō‘ike, or examination, when the students being examined would sing part of their lessons.

Hawai‘i Aloha

“For more than 100-years, love of the land and its natural beauty has been the poetry Hawaiian composers have used to speak of love. Hawaiian songs also speak to people’s passion for their homeland and their beliefs.” (Hawaiian Music Museum)

Next time you and others automatically stand, hold hands and sing this song together, you can thank an American Protestant missionary, Lorenzo Lyons, for writing Hawai‘i Aloha – and his expression of love for his home.

Na Lani Eha

In 1995, when the Hawaiian Music Hall of Fame selected its first ten treasured composers, musicians and vocalists to be inducted, ‘Na Lani Eha’, (The Royal Four), were honored as the Patrons of Hawaiian music.

‘Na Lani Eha’ comprises four royal siblings who, in their lifetimes, demonstrated extraordinary talent as musicians and composers. They were, of course, our last king, Kalākaua, his sister, Hawai‘i’s last queen, Lili‘uokalani, their brother, the prince, Leleiōhoku, and their sister, the princess, Likelike, mother of princess Ka‘iulani.

In August 2000, ‘Ka Hīmeni Ana’, the RM Towill Corporation’s annual contest at Hawai‘i Theatre for musicians playing acoustic instruments and singing in the Hawaiian language, was dedicated to missionary Juliette Montague Cooke, the Chiefs’ Children’s teacher and mother.

John Montague Derby, Sr., who accepted this honor for the Cooke family, said. “(it is) with gratitude for the multitude of beautiful Hawaiian songs that we enjoy today which were composed by her many students.”

Planning ahead … the Hawaiian Mission Bicentennial – Reflection and Rejuvenation – 1820 – 2020 – is approaching (it starts in about a year)

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Click HERE for more on the Ali‘i and the missionaries.

April 8, 2019 by Peter T Young Leave a Comment

The Alii, the Missionaries and Hawaii

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 Sandwich Islands (now known as Hawai‘i.)

The Mission Prudential Committee in giving instructions to the pioneers of 1819 said: “Your mission is a mission of mercy, and your work is to be wholly a labor of love. …”

“Your views are not to be limited to a low, narrow scale, but you are to open your hearts wide, and set your marks high. You are to aim at nothing short of covering these islands with fruitful fields, and pleasant dwellings and schools and churches, and of Christian civilization.” (The Friend)

The Laws and Regulations of the ABCFM stated, “No missionary or assistant missionary shall engage in any business or transaction whatever for the sake of private gain …”

“… nor shall anyone engage in transactions or employments yielding pecuniary profit, without first obtaining the consent of his brethren in the mission; and the profits, in all cases, shall be placed at the disposal of the mission.”

Over the course of a little over 40-years (1820-1863 – the “Missionary Period”,) about 180-men and women in twelve Companies served in Hawaiʻi to carry out the mission of the American Board of Commissioners for Foreign Missions (ABCFM) in 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 and 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.)

Introduction of Christianity

Within five years of the initial arrival of the missionaries, a dozen chiefs had sought Christian baptism and church membership, including the king’s regent Kaʻahumanu. The Hawaiian people followed their native leaders, accepting the missionaries as their new priestly class. (Schulz)

Keōpūolani is said to have been the first convert of the missionaries in the Islands, receiving baptism from Rev. William Ellis in Lāhainā on September 16, 1823. Keōpūolani was spoken of “with admiration on account of her amiable temper and mild behavior”. (William Richards) She was ill and died shortly after her baptism.

On December 24, 1825, Kaʻahumanu, six other Chiefs and one makaʻāinana (commoner) were baptized and received Holy Communion at Kawaiahaʻo Church. This was the beginning of expanded admission into the Church.

Kamakau noted of her baptism, “Kaʻahumanu was the first fruit of the Kawaiahaʻo church … for she was the first to accept the word of God, and she was the one who led her chiefly relations as the first disciples of God’s church.”

Creation of the Hawaiian Written Language

When Captain Cook first made contact with the Hawaiian Islands in 1778, Hawaiian was a spoken language but not a written language. Historical accounts were passed down orally, through oli (chants) and mele (songs.)

Then, on July 14, 1826, the missionaries established a 12-letter alphabet for the written Hawaiian language, using five vowels (a, e, i, o, and u) and seven consonants (h, k, l, m, n, p and w) in their “Report of the committee of health on the state of the Hawaiian language.” The alphabet continues in use today.

Widespread Literacy

The missionaries established schools associated with their missions across the Islands. This marked the beginning of Hawaiʻi’s phenomenal rise to literacy. The chiefs became proponents for education and edicts were enacted by the King and the council of Chiefs to stimulate the people to reading and writing.

Interestingly, as the early missionaries learned the Hawaiian language, they then taught their lessons in the mission schools in Hawaiian, rather than English. In part, the mission did not want to create a separate caste and portion of the community as English-speaking Hawaiians.

By 1831, in just eleven years from the first arrival of the missionaries, Hawaiians had built over 1,100-schoolhouses. This covered every district throughout the eight major islands and serviced an estimated 53,000-students. (Laimana)

In 1839, King Kamehameha III called for the formation of the Chiefs’ Children’s School (Royal School.) The main goal of this school was to groom the next generation of the highest ranking Chiefs’ children and secure their positions for Hawaiʻi’s Kingdom. The King asked missionaries Amos Starr Cooke and Juliette Montague Cooke to teach the 16-royal children and run the school.

In this school, the Hawai‘i sovereigns who reigned over the Hawaiian people from 1855 were educated, including: Alexander Liholiho (King Kamehameha IV;) Emma Naʻea Rooke (Queen Emma;) Lot Kapuāiwa (King Kamehameha V;) William Lunalilo (King Lunalilo;) Bernice Pauahi (Princess Bernice Pauahi Bishop, founder of Kamehameha Schools;) David Kalākaua (King Kalākaua) and Lydia Liliʻu Kamakaʻeha (Queen Liliʻuokalani.)

The King also saw the importance of education for all; “Statute for the Regulation of Schools” was passed by the King and chiefs on October 15, 1840.

Its preamble stated, “The basis on which the Kingdom rests is wisdom and knowledge. Peace and prosperity cannot prevail in the land, unless the people are taught in letters and in that which constitutes prosperity. If the children are not taught, ignorance must be perpetual, and children of the chiefs cannot prosper, nor any other children”.

Constitutional Government

Kamehameha III asked 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.

Richards gave classes to King Kamehameha III and his Chiefs on the Western ideas of rule of law and economics. His decision to assist the King ultimately resulted in his resignation from the mission, when the ABCFM board refused to allow him to belong to the mission while assisting the King.

“The Hawaiian people believed in William Richards (Rikeke), the foreigner who taught the king to change the government of the Hawaiian people to a constitutional monarchy and end that of a supreme ruler, and his views were adopted.” (Kamakau)

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

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 Judd to resign from the mission and serve as his advisor and translator.

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 1821 Mission House as a Western medicine pharmacy and doctor’s office, beginning in 1832.

Dr Judd did not dismiss Native Hawaiian medical practices. He thought Native Hawaiian practice should be improved. Over the years, Dr Judd modified his practice to include Native Hawaiian ingredients in his treatments.

Judd wrote the first medical book in the Hawaiian language and later formed the first medical school in the Islands. Ten students were accepted when it opened in 1870, all native Hawaiians (the school had a Hawaiians-only admissions policy.)

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; it was delivered in an almost monotone way, without instrumentation, or with percussion (drums) or flutes.

The missionaries introduced Western choral tradition, harmony, hymns, gospel music, and Western composition. In the early period, instrumentation included the “Church Bass,” a cello-like instrument and a flute. Later on, church organs, pianos, melodeons, and other instruments were introduced to Hawai`i.

One of the unique verses (sung to an old melody) was Hoʻonani Hole – Hoʻonani I Ka Makua Mau. Bingham wrote/translated it to Hawaiian and people sang it to a melody that dates back to the 1600s – today, it is known as the Hawaiian Doxology.

Another popular Hawaiian song was written by another missionary, Lorenzo Lyons. Lyons composed many poems and hymns; Lyons’ best known and beloved work is the hymn “Hawaiʻi Aloha,” sung to the tune of “I Left It All With Jesus.” The song was inducted into the Hawaiian Music Hall of Fame in 1998.

“Widely regarded as Hawaiʻi’s second anthem, this hymn is sung in both churches and public gatherings. It is performed at important government and social functions to bring people together in unity, and at the closing of Hawaiʻi Legislative sessions.” (Hawaiian Music Museum)

Today, the Hawaiian Mission Houses Historic Site and Archives (Hawaiian Mission Houses) promotes an understanding of the social history of 19th-century Hawai‘i and the relationship between the Aliʻi and the missionaries, and their critical, collaborative role in the formation of modern Hawai‘i.

Over the years, the growing partnership and collaboration between native Hawaiians and the American Protestant missionaries resulted in the introduction of Christianity, a written Hawaiian language, literacy, constitutional government, Western medicine and an evolving music tradition.

Click HERE for more on the Ali‘i and the missionaries.

Mission_Houses,_Honolulu,_ca._1837._Drawn_by_Wheeler_and_engraved_by-Kalama

March 20, 2018 by Peter T Young Leave a Comment

Himeni

Oli and mele were 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)

When the American Protestant missionaries first arrived in the Islands, they broke into song. Hiram Bingham notes that on April 1, 1820, off Kawaihae, Kalanimōku came onboard their boat. “Then, ere the excitement of the chiefs’ visit was over, Mr. Thurston and his yoke-fellow (Bingham speaking of himself) ascended the shrouds …”

“… and, standing upon the main-top (the mission family, captain and crew being on deck), as we gently floated along on the smooth silent sea, under the lee of Hawaii’s dark shores, sang a favorite song of Zion (Melton Mowbray), which they had sung at their ordination at Goshen, and with the Park St Church choir, at Boston, on the day of embarkation.”

Once established in the Islands, 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)

“Before the year 1823 had closed the (Bingham and William Ellis) had prepared a small hymn book of sixty pages, of which 2000 copies were printed in December. Mr. Ballon says: ‘A large proportion of the hymns were original, but among them were translations of Watt’s 50th Psalm, Pope’s ‘The Dying Christian to his Soul,’ several choruses from Handel’s Messiah.’”

“‘This book also contained a translation of more than forty select passages of Scripture.’” It was called Na Himeni Hawaii; he me ori ia Iehova, ke Akua mau’. “Literally-translated the title reads thus, ‘The hymns Hawaiian for the praise of Jehova the God continuing’”. (Westervelt; Thrum)

On October 23, 1823, missionaries wrote: “We are about to put to press within a few days an edition of twenty hymns prepared principally by Mr. Ellis. We purpose also to print a catechism and a tract.” (Ballou & Carter)

“A large proportion of the hymns were original, but among them were translations of Watts’ 50th psalm, of Pope’s ode, The dying Christian to his soul, Owhyhee’s idols are no more (originally Taheite’s), the jubilee hymn, several choruses from Handel’s Messiah, &c.” (Ballou & Carter)

“In August of 1825 the 2,000 copies of this first edition had all been given out gratis and it was felt that hymns were needed more than any other textbook. On March 10, 1826, it was recorded that 10,000 copies of the second edition of hymns, nearly through the press, would exhaust the paper on hand.”

“The next issues of this little book then appeared in what now seems rapid succession: 1827, 1828 and 1830. In the edition of 1826 the number of hymns had grown from 47 to 63; in the third, fourth and fifth editions 100 hymns were printed on 108 pages.”

“Each of these four issues, from 1826 to 1830, was published in an edition of 10,000 copies, except that of 1828, of which 20,000 were printed.”

“The fifth edition, of 1830, was delayed because the old type was so worn down by long usage as to be quite impracticable.” (Wilcox; Damon The Fiend, March 1935)

The missionaries wrote other songs – and sang with the ali‘i. “The king (Kamehameha III) being desirous to use his good voice in singing, we sang together at my house, not war songs, but sacred songs of praise to the God of peace.” (Bingham)

One of the unique verses (sung to an old melody) was Hoʻonani Hole – Hoʻonani I Ka Makua Mau. Bingham translated it to Hawaiian and people sang it to a melody that dates back to the 1600s – today, it is known as the Hawaiian Doxology.

Another popular Hawaiian melody was written by another missionary, Lorenzo Lyons. “Lyons was eminently popular with Hawaiians and with all men. His nature was guileless, cordial, enthusiastic, cheering. He was remarkable for hospitality to Hawaiians always seeing that his visitors passing through Waimea had something to eat.” (Hawaiian Gazette, October 19, 1886)

Lyons was an avid supporter of the Hawaiian language. He wrote a letter to the editor in The Friend newspaper (September 2, 1878) that, in part noted: …

An interminable language … it is one of the oldest living languages of the earth, as some conjecture, and may well be classed among the best…the thought to displace it, or to doom it to oblivion by substituting the English language, ought not for a moment to be indulged. … Long live the grand old, sonorous, poetical Hawaiian language.”

Lyons was lovingly known to Hawaiians as Ka Makua Laiana, Haku Mele o ka ʻĀina Mauna (Father Lyons, Lyric Poet of the Mountain County).

Lyons was fluent in the Hawaiian language and composed many poems and hymns; Lyons’ best known and beloved work is the hymn “Hawaiʻi Aloha,” sung to the tune of “I Left It All With Jesus” (circa 1852.) The song was inducted into the Hawaiian Music Hall of Fame in 1998.

“The first appearance of “Hawaiʻi Aloha” in a Protestant hymnal was in 1953, nearly 100-years after it was written. Today, people automatically stand when this song is played extolling the virtues of ‘beloved Hawaiʻi.’” (Hawaiian Music Museum).

Queen Liliʻuokalani, while a student at the Chiefs’ Children’s School, learned and became fluent in English, and studied music and the arts. Her talent for music blossomed and she eventually wrote more than 150 songs, including “Aloha ʻOe.”

“To compose was as natural to me as to breathe; and this gift of nature, never having been suffered to fall into disuse, remains a source of the greatest consolation to this day.”

“… Hours of which it is not yet in place to speak, which I might have found long and lonely, passed quickly and cheerfully by, occupied and soothed by the expression of my thoughts in music.” (Liliʻuokalani)

“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 Fiend, 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 Fiend, March 1935)

Na Himeni Hawaii

He Mau Himeni

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.”