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April 3, 2024 by Peter T Young Leave a Comment

Mabel Leilani Smyth

Pālama, a sleepy neighborhood of neat little cottages and taro patches, was home to mostly working-class Hawaiian families; on June 1, 1896, a chapel was built and presented to Central Union Church.

Social worker James Arthur Rath, Sr and his wife, Ragna Helsher Rath, turned Pālama Chapel into Pālama Settlement (in September 1906,) a chartered, independent, non-sectarian organization.

The Raths established a day-camp for children with tuberculosis, a pure milk depot, a day nursery, a night school, low-rent housing and the Territory’s first public nursing department.

Public health nursing was started in Hawaiʻi by the Free Kindergarten and Children’s Aid Association in 1897, when Mrs. Alice (Haviland) Thompson, nurse at Kamehameha School, volunteered her services to work in the Kindergartens in Honolulu.

In 1900, as Honolulu health officials attempted to rid the nearby Chinatown area of bubonic plague, fire destroyed a four-block section. The Pālama chapel’s staff located housing for many of the displaced and took care of the injured and children. It also ministered to the needs of immigrants who moved into the Pālama area soon after arriving in the Islands.

In 1908 the College Club (a voluntary civic association) became interested in the tuberculosis problem and employed a nurse to do tuberculosis work in the City of Honolulu. Because it was thought that the nurse would have easier access to the district homes, she was given a Board of Health badge.

When the Tuberculosis Bureau was established in the Board of Health in 1910, the College Club nurse worked under the direction and supervision of that bureau until the latter part of 1910, when Pālama Settlement established itself as the centralized organization for public health nursing activities in Honolulu.

Shortly after, Pālama assumed the direction and supervision of all nurses and nursing activities in the city, including the two nurses employed in the Board of Health to do tuberculosis nursing.

By 1910, nine nurses were employed in the city: two by the Legislature, or Board of Health, one by the College Club, one by the Chinese Consul, one by the United Chinese Society, and four by Pālama Settlement.  (Smyth; The Friend, September 1, 1932)

Mabel Smyth, sometimes referenced as “Hawaiʻi’s Florence Nightingale” was Hawaiʻi’s first native Hawaiian public health nurse in the territory of Hawaii.

The daughter of a part-Hawaiian mother, Julia Goo Smyth (1867-1948,) and an Irish Ship Captain father, Halford Hamill Smyth (1851-1907,) Mabel was born in 1882 in Kona (some say she was born in Honolulu.) Halford Smyth died in 1907 leaving his wife with 5 children ranging in age from 8 to 16 (Mabel, the second oldest, was 15 at the time.)  (Connerton)

The family then moved to Honolulu where Smyth was involved with the Pālama Settlement, and she worked as a helper in the home of Pālama Head Worker, James Rath.

In 1912 Smyth traveled to the mainland with the Rath family, and in Springfield, MA she left them to begin her nursing training at the Springfield Hospital Training School.   (Connerton)

Smyth graduated from the Springfield Hospital training school in 1914, and returned to Hawaiʻi to begin work at the Pālama settlement in 1915.

When she applied for her position on the Pālama nursing service she explained her interest in district health nursing “One can do more good for humanity by working among the people district nurses do, and I naturally like to work among that class of people.”

In 1917 when the Board of Nursing established a licensure requirement – Smyth was #52 granted on August 30, 1917.

When Smyth took over as Pālama’s head nurse in 1918 there were seven Pālama dispensaries in the city, each with a nurse assigned to that district.  Nurses spent about 45-minutes of their day in the office, and the rest was divided between school visits, home visits and dispensary hours.  (Connerton)

Smythe went on to lead two of the most influential public health nursing services in the territory.  She was a charter member of the Hawaiʻi Nursing Association (called the Honolulu Nurses’ Club).  She joined the Honolulu chapter of the American Red Cross, and she served on the Hawaiʻi Board of Nursing.

In 1923, by act of the Legislature, the title of all nurses employed by the Board of Health, who were known as tuberculosis or school nurse, was changed to “public health nurse.” (Smyth; The Friend, September 1, 1932)

What is public health nursing?  “Public health nursing is an organized community service rendered by graduate nurses to the individual, family and community.  This service includes the interpretation for the correction of defects, prevention of disease and the promotion of health, and may include skilled care for the sick in their homes.”

“Our service is divided into four distinct divisions, namely, maternity, health supervision, morbidity (which includes non-communicable and communicable diseases) and social service.” (Smyth; The Friend, September 1, 1932)

In 1926, Smyth joined with other public health nurses to initiate the University of Hawaiʻi course on public health nursing.  This program was vital for local nurses whose only other option for public health training was to go to the mainland to study.  (Connerton)

When the Bureau of maternal and Child Health was organized in 1926, the nurse services expanded island wide.  Miss Claira Figely was the first supervisor of nurses, followed by Mabel Smyth who was Director of the Bureau of Maternal and Infant Hygiene.

Hawaiʻi was the first, and at times the only, US Territory or State that required formal Public Health training for employment as Public Health nurse.  (Tabrah)

In 1936 Smyth was scheduled for a small surgery.  She prepared her staff for a planned absence, but she never returned.  Smyth died at age 43, after 21 years of service to the public health community of Hawaii.

Smyth was widely mourned in the territory, and after her death a committee formed to establish a memorial to the “Hawaiian Florence Nightingale.”  Over $110,000 raised for her memorial building, with over 4,000-people making contributions.

On January 4 1941, the CW Dickey-designed ‘Mabel Smyth Memorial Building’ was dedicated on the Queens Hospital grounds at the corner of Punchbowl and Beretania Streets in Honolulu.  The new building was the headquarters for Hawaii’s professional nursing and medical organizations.

In 1991, ownership of the building and property passed from the Queen’s Medical Center to the State of Hawaiʻi, in an exchange for nearby undeveloped land (Miller Street Triangle) that was needed by the hospital expansion.

In 1998, DLNR sold the building and adjacent grounds at a public auction for $5 million to the Queen Emma Foundation.  (PBN) Queen’s later renamed it ‘Queen’s Conference Center’ and relegated the Smyth name to the ‘Mabel Smyth Auditorium.’

© 2024 Hoʻokuleana LLC

 

Filed Under: Prominent People Tagged With: Hawaii, Oahu, Queen's Medical Center, Palama Settlement, Palama, Mabel Smyth, Queen's Hospital

April 2, 2024 by Peter T Young Leave a Comment

Nā Lani ʻEhā

Nā Lani ʻEhā (The Royal Four; the Heavenly Four) are four siblings who, among other accomplishments, demonstrated extraordinary talent as musicians and composers.  They were born to High Chief Caesar Kapaʻakea and High Chiefess Analeʻa Keohokālole.

They were King Kalākaua (1836-1891,) Queen Liliʻuokalani (1838-1917,) Princess Likelike (1851-1887) and Prince Leleiōhoku (1854-1877.)

In 1995, the Hawaiian Music Hall of Fame recognized Nā Lani ʻEhā as “The Patrons of the Hawaiian Culture,” noting they “were not only giants in the field of Hawaiian music but form the very cornerstones of subsequent Hawaiian culture and arts, and as such, ‘preside’ over the greats of Hawaiian music honored” in the Hall of Fame.

David Kalākaua (1836-1891)

David Kalākaua was hānai (adopted) by the chiefess Haʻaheo Kaniu, who took him to Maui. When Kalākaua was four, he returned to Oʻahu to begin his education at the Royal School.

On February 12, 1874, nine days after the passing of King Lunalilo, an election was held between the repeat candidate David Kalākaua and Queen Emma – widow of King Kamehameha IV.  Kalākaua won.

Click HERE for a link to Hawaiʻi Ponoʻi:

Lydia Liliʻu Kamakaʻeha Paki (1838-1917)

Lydia Liliʻu Kamakaʻeha was hānai to Abner Pākī and his wife Laura Kōnia, and grew up with their daughter, Princess Bernice Pauahi.  In her youth she was called ‘Lydia’ or ‘Liliʻu.’

By age 15, Liliʻu was already an accomplished musician and composer who could write music.  Her best-known song ‘Aloha ʻOe’ was the first Hawaiian “hit” song outside of the Islands.

On April 10, 1877, King Kalākaua named her heir apparent to the throne of Hawaiʻi and changed her name to Liliʻuokalani.  King Kalākaua died on January 20, 1891; Liliʻuokalani succeeded him to the Hawaiian throne.

Click HERE for a link to Aloha ʻOe:

Miriam Likelike (1851-1887)

Unlike her brothers and sister, Princess Miriam Likelike was raised in Hilo, Hawaiʻi. It was after her return to Honolulu as a teenager that her musical endeavors began in earnest.  With her sister, she led one of the three royal music clubs that held regular friendly competitions to outdo each other in song and poetry.

‘ʻĀinahau,’ the most famous of Likelike’s compositions, was written about their residence in Waikīkī. She wrote most of her compositions there.

On October 16, 1875, a child was born to Princess Likelike and Archibald Cleghorn.  The child, the only direct descendant of the Kalākaua dynasty, was named Princess Kaʻiulani.

Click HERE for a link to Ainahau:

William Pitt Leleiōhoku (1854-1877)

The youngest of “The Royal Four”, Prince Leleiōhoku was said by his sister, Lili`uokalani to have a talent for composition “really in advance” of the two princesses. He founded the Kawaihau Singing Club and soon he and his colleagues were winning most of the royal song club competitions.

When his older brother became king, Kalākaua’s first act as King was to appoint Leleiōhoku, as successor to the throne, thereby restoring to the crown the function of selecting kings.

Leleiōhoku married Ruth Keʻelikōlani, great-granddaughter of Kamehameha, a grand-niece to Kamehameha II and III, and a half-sister of Kamehameha IV and V.  They had two children, only one of whom – William Pitt Kīnaʻu – survived childhood (but he died at the age of 17.)  While serving as governor of Hawai‘i Island, Leleiōhoku died, only twenty-two years old.

Click HERE for a link to Hawaiian War Chant:

Click HERE for a link to Hole Waimea

A prior program at the Hawaiian Mission Houses Historic Site and Archives focused on compositions written by Nā Lani ʻEha, four royal siblings, King Kalākaua, Queen Liliʻuokalani, Princess Likelike and Prince Leleiōhoku.

Aaron Mahi, Kuʻuipo Kumukahi and Kaʻala Carmack first participated in a panel discussion about the four famous siblings.

Click HERE for a link to the 1-hour panel discussion:

In recognizing Nā Lani ʻEhā, the Hawaiian Music Hall of Fame also called to attention their early music teacher, Juliette Montague Cooke of the Chiefs’ Children’s School.

Founded in 1839, O‘ahu’s first school was called the Chiefs’ Children’s School (The Royal School.)  The cornerstone of the original school was laid on June 28, 1839 in the area of the old barracks of ʻIolani Palace (at about the site of the present State Capitol of Hawaiʻi.)

The school was created by King Kamehameha III, with the main goal of this school was to groom the next generation of the highest ranking chief’s children of the realm and secure their positions for Hawaii’s Kingdom.

Seven families were eligible under succession laws stated in the 1840 Constitution of the Kingdom of Hawai‘i; Kamehameha III called on seven boys and seven girls to board in the Chief’s Children’s School.

For fourteen years, the Cookes lived with and taught the future kings and queens.  Many of the children became boarders at very early ages; four of the students were under the age of four.  (Liliʻuokalani was only three when she went to live with the Cookes.)    (Hawaiian Music Hall of Fame)

Cooke was an excellent musician, and introduced them to the joy of singing.  Since chanting had been the tradition in Hawaiian culture, a latent natural talent was released when the Hawaiians were introduced to the phenomena of melody and harmony. They embraced their music lessons with verve and enthusiasm; singing came to them naturally, and they loved their music lessons.

Cooke and her husband are buried in the Mission Cemetery behind the Kawaiahaʻo Church, and her tombstone has simply the word, “Mother”, because that was what the children at the school called her.  (Hawaiian Music Hall of Fame)

The image shows Nā Lani ʻEhā (Kalākaua, Liliʻuokalani, Likelike and Leleiōhoku.)  

© 2024 Hoʻokuleana LLC

Filed Under: Ali'i / Chiefs / Governance, Missionaries / Churches / Religious Buildings, Schools Tagged With: Liliuokalani, Queen Liliuokalani, Kalakaua, King Kalakaua, Chief's Children's School, Juliette Cooke, Royal School, Leleiohoku, Amos Cooke, Likelike, Hawaii

March 31, 2024 by Peter T Young Leave a Comment

Easter

Easter, Latin Pascha, Greek Pascha, is a principal festival of the Christian church, which celebrates the Resurrection of Jesus Christ on the third day after his Crucifixion.

The earliest recorded observance of an Easter celebration comes from the 2nd century, though the commemoration of Jesus’ Resurrection probably occurred earlier.

There is now widespread consensus that the word derives from the Christian designation of Easter week as in albis, a Latin phrase that was understood as the plural of alba (“dawn”) and became eostarum in Old High German, the precursor of the modern German and English term. The Latin and Greek Pascha (“Passover”) provides the root for Pâques, the French word for Easter. (Britannica)

“The word ‘Easter’ comes from Old English, meaning simply the ‘East.’ The sun which rises in the East, bringing light, warmth, and hope, is a symbol for the Christian of the rising Christ, who is the true Light of the world.”

“The Paschal Candle used during the Easter Vigil is a central symbol of this divine light, which is Christ. It is kept near the ambo throughout Easter Time and lit for all liturgical celebrations.”

“The Easter Vigil is the ‘Mother of All Vigils’ and Easter Sunday is the greatest of all Sundays.”

“The season of Easter is the most important of all liturgical times, which Catholics celebrate as the Lord’s resurrection from the dead, culminating in his Ascension to the Father and sending of the Holy Spirit upon the Church.”

“The octave of Easter comprises the eight days which stretch from the first to the second Sunday. It is a way of prolonging the joy of the initial day.”

“There are 50 days of Easter from the first Sunday to Pentecost. It is characterized, above all, by the joy of glorified life and the victory over death expressed most fully in the great resounding cry of the Christian:  Alleluia! All faith flows from faith in the resurrection: ‘If Christ has not been raised, then empty is our preaching; empty, too, is your faith.’ (1 Cor 15:14)”

“What you sow is not brought to life unless it dies. And what you sow is not the body that is to be, but a bare kernel of wheat, perhaps, or of some other kind;…”

“So also is the resurrection of the dead. It is sown corruptible; it is raised incorruptible. It is sown dishonorable; it is raised glorious. It is sown weak; it is raised powerful. It is sown a natural body; it is raised a spiritual body. If there is a natural body, there is also a spiritual one.”

“So, too, it is written, ‘The first man, Adam, became a living being,’ the last Adam a life-giving spirit.”

“But the spiritual was not first; rather the natural and then the spiritual. The first man was from the earth, earthly; the second man, from heaven.”

“As was the earthly one, so also are the earthly, and as is the heavenly one, so also are the heavenly. Just as we have borne the image of the earthly one, we shall also bear the image of the heavenly one. (1 Cor 15:36-37, 42-49)”  (USCCB)

In the Christian calendar, Easter follows Lent, the period of 40 days (not counting Sundays) before Easter, which traditionally is observed by acts of penance and fasting.

Easter is immediately preceded by Holy Week, which includes Maundy Thursday, the commemoration of Jesus’ Last Supper with his disciples; Good Friday, the day of his Crucifixion; and Holy Saturday, the transition between Crucifixion and Resurrection.

Liturgically, Easter comes after the Great Vigil, which was originally observed sometime between sunset on Easter Saturday and sunrise on Easter Sunday. Later it would be celebrated in Western churches on Saturday evening, then on Saturday afternoon, and finally on Sunday morning. (Britannica)

Easter, like Christmas, has accumulated a great many traditions, some of which have little to do with the Christian celebration of the Resurrection but derive from folk customs.

The custom of the Easter lamb appropriates both the appellation used for Jesus in Scripture (“behold the lamb of God which takes away the sins of the world,” John 1:29) and the lamb’s role as a sacrificial animal in ancient Israel.

In antiquity Christians placed lamb meat under the altar, had it blessed, and then ate it on Easter. Since the 12th century the Lenten fast has ended on Easter with meals including eggs, ham, cheeses, bread, and sweets that have been blessed for the occasion.

The use of painted and decorated Easter eggs was first recorded in the 13th century. The church prohibited the eating of eggs during Holy Week, but chickens continued to lay eggs during that week, and the notion of specially identifying those as “Holy Week” eggs brought about their decoration.

The egg itself became a symbol of the Resurrection. Just as Jesus rose from the tomb, the egg symbolizes new life emerging from the eggshell. In the Orthodox tradition eggs are painted red to symbolize the blood Jesus shed on the cross.

Easter egg hunts are popular among children in the United States. First lady Lucy Hayes, the wife of Pres. Rutherford B. Hayes, is often credited with sponsoring the first annual Easter egg roll (an event where children and their parents were invited to roll their eggs on the Monday following Easter) on the White House lawn, in 1878.

That year the event was moved to the White House from the grounds of the U.S. Capitol Building, where large numbers of children had gathered beginning in the early 1870s to roll their eggs and play on Easter Monday.

The custom of associating a rabbit or bunny with Easter arose in Protestant areas in Europe in the 17th century but did not become common until the 19th century.

The Easter rabbit is said to lay the eggs as well as decorate and hide them. In the United States the Easter rabbit also leaves children baskets with toys and candies on Easter morning. In a way, this was a manifestation of the Protestant rejection of Catholic Easter customs.

In some European countries, however, other animals – in Switzerland the cuckoo, in Westphalia the fox – brought the Easter eggs.  (Britannica)

© 2024 Ho‘okuleana LLC

Filed Under: General Tagged With: Easter

March 30, 2024 by Peter T Young Leave a Comment

The Land Between

What does that mean?

It’s the uses between “urban” and “agriculture” – it’s not really urban and it’s not really agriculture.  It’s between the two and has the kind of land uses that share characteristics of each.

And, it’s generally what folks on the neighbor islands and parts of O‘ahu call their hometown areas.

For most places on the neighbor islands and many parts of Oʻahu we call this land use “Country” or “Rural” – it’s how the residents describe their communities and neighborhoods.  But it is a lost land use.

Here’s the math: out of over 4-million acres of land in the State, only 11,602-acres (less than 1/3 of 1% of the total land area) is “Rural.”

“Urban” has only 198,600 acres (less than 5% of the total;) and the balance is split pretty evenly between Agricultural (47%) and Conservation (48%) (about 1.9-million acres, each.)

Why is so much of the state considered by its residents as “rural” or “country,” but State planning has so little land area designated as such?

We are living with a land use regulatory process that was written and mapped 50-years ago.  Times have changed, yet the required updates to the mapping and associated regulations have not kept up with the times.

While the communities and Counties are more aware, sophisticated and up-to-date with their regional and locational planning, the State continues to look at land use with half-century old eyes.

Let’s correct this and call this regional land use what the people call it – Rural (Better yet, what about “Country?”) – and , let’s also update and improve on “Rural” use standards.

Uses in the Rural district cannot simply and only be ½-acre minimum lot size home-site development projects (as they are limited to, today.)

Rural communities are “communities.”

There are community centers, houses, stores, schools and parks – where there are places where people interact, live, work, learn and play.  They are not simply home-sites.

The Rural Land Use Designation does not presently permit these small town and diverse uses … it should.

Many Rural communities, whether primarily Ag-based or simply “country,” don’t want urban design standards – they want characteristics that reflect their relaxed lifestyle.

We need to amend the State planning maps to accurately reflect these uses, broaden the uses permitted in the Rural district and finally define what has been and is actually happening.

Again, let’s not let Honolulu bias impose upon or dictate to others.

Honolulu urban design standards are not the be all and end all across the state.

I remember when Waimea on the Big Island got its first traffic signal in the middle of town.  For a few years, cowboys and others on horseback going through town would lean down and press the “walk” button to cross the street.

They are gone now, because the grass shoulders have been taken over by curbs, gutters and sidewalks – not very friendly to rural lifestyles.

For some reason, the initial land use mapping and permitted uses of the early 1960s left out Rural – even though that’s what a lot of people called their lifestyle.

It’s time to correctly map and expand our land uses (even rethink the need to have the State tell the neighbor island communities how they should look) … that means a generous amount of land should be in the “Rural” district with uses that fit the rural/country lifestyle – for now and into the future.

The image shows a friendly reminder of how life once was in Waimea on the Big Island.

© 2024 Hoʻokuleana LLC

Filed Under: Economy, General Tagged With: Hawaii, Rural, Land Use

March 29, 2024 by Peter T Young Leave a Comment

Temperance?

“There were about two hundred and sixty foreigners [in the late-1820s to early-1830s] at Honolulu (some intelligent and respectable), most of whom claimed the privilege either of making, vending, or consuming the deleterious beverage, who, under the mal-administration of the Bokis, had enjoyed it too much to their liking …”

“… while many a sailor boy, beset by land sharks, far from friends and home, parted with his money, clothes, reputation, and peace, at a dear rate, at the yawning, pestiferous rum holes in Honolulu.”

“Had the proprietors been indulged to the extent of their wishes, they would have had not only successive crews from sea, but the people of the land, and foreign residents, pay them a large profit for supplying the perpetual means of excitement, drunkenness, confusion, and ruin.”

“Kaahumanu, Kuakini, Hoapili, Kaikioewa, Naihe, and Kinau, who took a noble stand against this terrible enemy, deserved the thanks of ship-owners, and of the world, instead of the sneers and curses of the vile, and the strenuous opposition of the proud and hardened abettors of the traffic …”

“… who, in defiance of the government, and reckless of the weal and woe of their customers, were determined to persevere in it. But unreasonable as were these dram-sellers …”

“… it is not supposed that drunkard-makers and drunkard-killers at the Islands, differed materially in heart or principle, from those of the same class in civilized towns and cities, where the general voice of the wise and good is against this dangerous traffic.”

“In about 1831, Voluntary pledges of abstinence were encouraged by the missionaries with success. At this juncture a temperance society was formed, embracing the four noblemen, Adams [Kuakini], Hoapili, Kaikieowa and Naihe, and other chiefs.”

“The resolutions which they adopted (not quite up to the standard of later times), and to which thousands in the different islands agreed, were creditable, and being translated into English, are as follows:”

“Hawaiian Temperance Society.

  1. We will not drink ardent spirits for pleasure.
  2. We will not traffic in ardent spirits for gain.
  3. We will not engage in distilling ardent spirts.
  4. We will not treat our relatives, acquaintances, or strangers, with ardent spirits, except with the consent of a temperate physician.
  5. We will not give ardent spirits to workmen on account of their labor.”

“No ruler, who is responsible for the peace of the community, could, therefore, rightfully license a grog-shop in such a community as was then found at Honolulu.”

“How utterly impracticable would it be on board a ship of war, or within the walls of a State’s Prison, with the most rigid rules, to restrain rum-loving men from confusion and violence, if a rum-seller were licensed to sell or give them freely the intoxicating draught.”

“Some dealers, admitting that there might be reasons for restraining the natives from ruining their families, their souls, and bodies, at the dram-shop, besought the governor to give them license to sell to foreigners only. To this he replied sarcastically, ‘To horses, cattle, and hogs, sell rum, but not to real men.’” (Hiram Bingham; 21 years)

But, what did the missionaries do/how did they feel only 10-years prior?

As noted in James Hunnewell’s log for their day of departure, “October 24, 1819 (O)n the passengers examining their stores, they found a short supply of that article at day light Capt. Blanchard went up to Boston at 11 am (October 24, 1819).  Captain Blanchard returned from town with a supply of bread & spirits for the missionaries.” (James Hunnewell Log)

Lucia Ruggles Holman confirms this in her diary’s November 6, 1819 entry, “Saturday Morning, 15th day after sailing: My Dear Brothers: We weighed anchor soon after you left us. A gentle gale wafted us about 10 miles that day, when we had a calm, which detained us till the next morning.”

“A kind providence seemed to order it for the best, however, for, in the course of the evening, it was ascertained that our soft bread and crackers and all the ardent spirits were left behind.  Consequently, a boat was sent off for Boston that night, which did not return until the next day towards night.” (Holman)

So, the departure of the Pioneer Company, bound for Hawai‘i was delayed a day, so the missionaries could stock up on “that article,” their “ardent spirits” [strong distilled liquors].

While not necessarily a booze cruise, the missionaries continued to have their alcohol.  Shortly after their arrival in the Islands, anchoring April 4, 1820 at Kailua Kona, they were soon ‘treated’ with glasses of wine …

“As soon as we approached the beach we were discovered by the natives, who flocked-about the boat in such swarms that it was with much difficulty we could land and force our way to the King’s house, which was about 20 rods from the water.”

“When we arrived at the door we found the King at breakfast on his mat; we took our seats and were soon treated with a glass of wine, and invited to stay and dine. Soon after the Queens made their appearance, each attended by a servant holding a feather fly brush in their hands.”  (April 7, 1820, Samuel Ruggles)

Lucia Holman referenced the same dining experience, noting, “We returned about 1 Oc. to the house of his Royal Majesty (Oreho-reho, son of the deceased King) where we dined upon roast pig, fowls, vegetables, well dressed, etc., etc. – a glass of wine crowned the dish.” (April 7, 1820, Lucia Holman)

Others supplied them with the fermented beverage … “The fourth day after our arrival, the King sent us a Mahogany (koa) round table with six drawers, which answer the place of a cupboard.”

“A few weeks after our arrival on shore we were visited by 2 English Captains (whalers) who had come to these Islands for water and provisions. From them we secured many valuable presents, such as crockery, wine, butter, and each of us a chair.” (Lucia Holman)

When Ruggles and Whitney delivered Humehume home to his father King Kaumualiʻi on May 3, 1820, their ‘excellent’ supper was topped with brandy, gin and wine …

“A supper was soon provided for us consisting of a couple of hogs baked, whole after the American manner, several fowls and a dog cooked after the style of the Island, together with potatoes, tarro, bananas, cocoanuts, and watermelons, brandy, gin, wines, &c. The table was set in good style; our supper was indeed excellent.” (May 3, 1820, Samuel Ruggles)

Anthony D Allen (a former slave from the continent) had his home (including about a dozen other houses) at about where the Washington Middle School is situated.  Several references note his property as a “resort;” “… it is a favourite resort of the more respectable of the seamen who visit Honoruru. …” (Reverend Charles Stewart)  It may have been Waikiki’s first hotel.

“His plantation is two miles from the Mission House on the plain, towards Waititi. The road to it, although on the plain, is uncultivated and entirely unshaded, affords the most pleasant walk in the immediate vicinity of Honoruru.”

Allen entertained often and made his property available for special occasions.  “King (Kauikeaouli – Kamehameha III) had a Grand Dinner at AD Allen’s. The company came up at sunset. Music played very late.”  (Reynolds – Scruggs, HJH)

Missionaries Hiram and Sybil Bingham also visited.  Sybil noted in her diary, “To avoid walking in the heat, we made ourselves ready by ten – locked up our houses and set off. A multitude had assembled by the time we were at the gate, to attend us. Our little handcart, the only wheels, I believe on the Island, served for a carriage for those for whom the walk might prove too great.”

“He set upon the table decanters and glasses with wine and brandy to refresh us”.  They ended dinner “with wine and melons”.  (June 24, 1820, Sybil Bingham)

As late as 1827, the Honolulu mission ran in effect a liquor store for its members. From May 15, 1826, to May 2, 1827: “Hiram Bingham bought on his personal account 7 ½ gal. of wine, 6 ¾ gal., 1 pt. and a bottle of rum, 4 gal. of brandy, 1 doz. bottles of porter, and 4 bottles of port. Elisha Loomis bought 8 gal., 1 pt. of wine, 1 gal. of rum, and 1 ½ gal. of brandy.”

“Abraham Blatchley bought 4 gal. of brandy, 2 gal. of rum, and 2 gal. of gin. Joseph Goodrich bought 2 ½ gal. of wine and 1 qt. of rum. Samuel Ruggles bought 1 ¼ gal. of brandy and 2 ¼ gal. of wine. Levi Chamberlain bought 3 qts. of wine and 2 qts. of brandy. The Medical Department drew 4 gal. of rum.  After May 1827, recorded purchases dwindled to a stop.” (Greer)

We even see some references to beer (brewing and drinking) in missionary journals.  On November 19-20, 1824, missionary Elisha Loomis notes, “Yesterday and today I have been engaged in making beer and vinegar from a root called tee, which grows plentifully in these islands. It is the most sweet of any vegetable I ever tasted. The juice is nearly as sweet as molasses.”

On October 31, 1832, Clarissa Armstrong (wife of Reverend Richard Armstrong) noted, “Capt. Brayton has given me a little beer cask – it holds 6 quarts – Nothing could have been more acceptable.”

“I wanted to ask you for one, but did not like to. O how kind providence has been & is to us, in supplying our wants. The board have sent out hops – & I have some beer now a working. I should like to give you a drink.”

On July 24, 1836, Clarissa Armstrong notes (during an illness:) “We had a bottle of wine of which I drank … All the nourishment I took after leaving Honolulu til we reached Wailuku was two biscuit about the size of small crackers, & a bit of dried beef.”

“Drinks were my nourishment. Limes grow at Oahu & I obtained some for the voyage, which furnished me pleasant drink. Also a little beer which I had made.”

However, they shortly got on the bandwagon against liquor and encouraged King Kamehameha III and most of the chiefs to pledge themselves to total abstinence.  And, in part, became zealous preachers of temperance; the king himself frequently addressing the people on the subject.  (The King and others regularly fell off the water wagon.)

In March 1838, the first liquor license law was enacted, which prohibited all selling of liquors without a license under a fine of fifty dollars for the first offense, to be increased by the addition of fifty dollars for every repetition of the offense.  (The Friend, December 1887)

All houses for the sale of liquor were to be closed at ten o’clock at night, and from Saturday night until Monday morning.  Drunkenness was prohibited in the licensed houses under a heavy fine to the drinker, and the loss of his license to the seller.  (The Friend, December 1887)

In 1843, the seamen’s chaplain, Samuel C. Damon, started ‘The Temperance Advocate and Seamen’s Friend;’ he soon changed its name to simply “The Friend.”   Through it, he offered ‘Six Hints to seamen visiting Honolulu’ (the Friend, October 8, 1852,) his first ‘Hint,’ “Keep away from the grog shops.”

Later, in hopes that free drinking water would entice sailors to stay out of nearby grog shops, “The Temperance Legion has caused to be erected a Drinking Fountain at the corner of King and Bethel streets, on the Bethel premises – a neat and ornamental fountain. … ‘Free to all.’ … so the Friends of Temperance would cause a Fountain of pure water to (low through all coming time, where all may drink.” [dedicated, June 15, 1867] (The Friend, June 1, 1867) (The image shows the fountain at the Bethel.)

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Filed Under: Economy, Ali'i / Chiefs / Governance, Missionaries / Churches / Religious Buildings, Sailing, Shipping & Shipwrecks Tagged With: Missionaries, Temperance, Sailors, Hawaii

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