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September 17, 2022 by Peter T Young Leave a Comment

First Corporation

The first corporation granted a charter by the Hawaiian government were Punahou School, on June 6, 1849. (Schmitt)

In anticipation of the future growth of the Kingdom, in 1853 a new and enlarged charter was applied for and granted by the government to the Trustees of ‘the Punahou School and Oahu College.’ This granted the formation of Oahu College, which would offer two years of advanced coursework and delay students’ departures for U.S. colleges. (Punahou)

At the Privy Council meeting on May 23, 1853, Mr. Armstrong read the Charter of the Punahou School. After which state, in part:

“Resolved; That a Charter of incorporation for a school and Prospective College at Punahou, near Honolulu having been submitted to this council by the Minister of the Interior for the concurrence of the council in granting the same, said Minister is hereby authorized & empowered to grant said Charter to the persons therein named.”

In the 1856 Annual Report of the American Board of Commissioners for Foreign Missions noted that, “The aim which the Board and its fellow-laborers at the Sandwich Islands have in view …”

“… is to assimilate the religious and educational institutions of the Hawaiian Christian community, in their constitution and methods of support, as nearly as possible to what exists in the newly occupied districts of our own country.”

“Of course, but a portion of the new Christian institutions will, for a time, find their full support at the Islands. It is desirable, were it possible, that a greater proportion of the island resources be devoted to the support of pastors, preachers and teachers of native growth …”

“… thus rooting the institutions of the gospel more speedily and firmly in the soil. We should be thankful, however, for the unexampled progress already made at these Islands.” It goes on to state,

“The ‘Oahu College’ was mentioned in the last Report. It has grown out of the Punahou school, commenced in 1841 for the children of the missionaries. Five years ago that school was opened to others besides the children of missionaries.”

“In May, 1853, the Hawaiian Government converted it into a College, by incorporating a Board of Trustees for ‘the Training of Youth in the various branches of a Christian education.’”

The charter further states, that, “as it is reasonable that the Christian education should be in conformity to the general views of the founders and patrons of the institution …”

“… no course of instruction shall be deemed lawful in said institution, which is not accordant with the principles of Protestant Evangelical Christianity, as held by that body of Protestant Christians in the United States of America, which originated the Christian mission to the Islands, and to whose labors and benevolent contributions the people of these Islands are so greatly indebted.”

There is also an additional security for the institution in the following article, namely: “Whenever a vacancy shall occur in said corporation, it shall be the duty of the Trustees to fill the same with all reasonable and convenient dispatch.”

“And every new election shall be immediately made known to the Prudential Committee of the American Board of Commissioners for Foreign Missions, and be subject to their approval or rejection; and this power of revision shall be continued to the American Board for twenty years from the date of this charter.”

“The Prudential Committee regard this institution as essential to the development and continued existence of the Hawaiian nation. ‘It is so because the missionary portion is really the palladium of the nation, and because a college is essential to that part of the community.’”

“The religious foreign community cannot otherwise long continue to perform its functions. It must have the means of liberally educating its children on the ground.”

“Without a college, its moral, social and civil influence will tend constantly to decay. This most precious Christian influence, now rooted on the Islands, now no longer exotic, needs only the proper culture to perpetuate itself.”

“The cheapest thing we can do for the Islands and for that part of the world, is to furnish this culture. It is better to educate our ministry there, than to send it thither from these remote shores. Indeed we are shut up to this, as our main policy.”

“The time is come for the reasonable endowment of this institution, which of course must be effected, if at all, chiefly in this country; and $50,000 are asked for this purpose by the Trustees.”

“It is interesting to know that the Hawaiian Government has engaged to give $10,000, or one-fifth of the whole, in case $40,000 more are secured by July 6, 1858.”

“The Prudential Committee have voted to subscribe $5,000, on behalf of the Board, towards this endowment; and also to pay the salaries of the President and a Professor for the years 1856 and 1857.”

“Meanwhile they commend the object most cordially to the benevolent in the United States, and especially to those large-hearted merchants whose wealth has been chiefly derived from the Pacific Ocean.” 1856 Annual Report ABCFM)

Dr Rufus Anderson, Foreign Secretary of the American Board of Commissioners for Foreign Missions traveled from Boston to Hawai‘i to attend the annual meeting of the Hawaiian Evangelical Association (the name attributed to the Hawaiian Mission). The General Meeting was held from June 3, 1863 to July 1, 1863.

Subsequent meeting minutes and other references noted that, “Dr. Anderson having recently returned from a visit to the Sandwich Islands, which he made at the special request of the Prudential Committee … for the purpose of ascertaining, by personal intercourse with the missionaries, the members of their churches, and the people generally to whom they had ministered, more fully than could be done in any other way, …”

“… the real condition of the people, the state of the churches, and the character of their members, and witnessing on the ground the results effected among the people of the Islands by the power and Spirit of God, through the labors of the missionaries; …”

“… for the further purpose of freely conferring and advising with the missionaries, and with members of the Hawaiian churches, upon the present condition and further prospects of the missionary work there …”

“… and devising such plans of future action, as should bring the native churches, as speedily as possible, in what is believed to be the natural order in such cases, (1) to a condition of self-government, and (2) by means of the greater activity and earnestness which would be developed by this self-government, to a condition of complete self-support …”

“… and, also, for the purpose of determining, by such free conference with the missionaries, what may best be their future relations to the Board and its work”. (Action of the Prudential Committee; Proceedings of the Hawaiian Evangelical Association)

“The state of things at the Islands is peculiar. They have been Christianized. The missionaries have become citizens. In a technical sense they no longer are missionaries, but pastors, and as such on an official parity with the native pastors.” (Anderson)

“Nearly one third of the population are members of Protestant churches; the native education is provided for by the government; houses for the worship of God have been everywhere erected, and are preserved by the people; regular Christian congregations assemble on the Sabbath …”

“… and there is all the requisite machinery for the healthful development of the inner life of the nation, and for securing it a place, however humble, among the religious benefactors of the world.”

“In short, we see a Protestant Christian nation in the year 1863 … self-governing in all its departments, and nearly self-supporting. And the Hawaiian nation is on the whole well governed. The laws are good, and appear to be rigidly enforced. The king at the time of this meeting was in declining health, and did not long after.”

“Better educated by far than any of his predecessors, more intelligent, more capable of ruling well, he was subject to strong feeling, and was said to be less an object of veneration and love to his people than was his immediate predecessor.” (Anderson)

The Prudential Committee of the ABCFM “Resolved, That … the Protestant Christian community of the Islands has attained to the position of complete self-support, as to its religious institutions, there is yet ample occasion for gratitude to God for his signal blessing upon this mission”.

It further “Resolved, That the proposition made by the Protestant Christian community at the Sandwich Islands, who have organized a working Board, called ‘The Board of the Hawaiian Evangelical Association,’ to relieve the American Board of Commissioners for Foreign Missions, and the American churches, from the responsibility of future oversight and direction in the work …”

“…And this Committee joyfully commits to the Board of the Hawaiian Evangelical Association the future care and direction of this evangelizing work in those Islands; and hereby concedes to that Board the right of applying for grants-in-aid, as specified in said proposition.” (Action of the ABCFM Prudential Committee)

Anderson wrote to inform Kamehameha IV of the Hawaiian Evangelical actions and dissolution of the mission in his July 6, 1863 letter noting, in part: “I may perhaps be permitted, in view of my peculiar relations to a very large body of the best friends and benefactors of this nation, not to leave without my most respectful aloha to both your Majesties.”

Click the following link for more information on Punahou/Oahu College:

Click to access Oahu_College-Punahou.pdf

September 16, 2022 by Peter T Young Leave a Comment

Hula

“Hula is not just a dance, but a way of life, an ancient art that tells of Hawaiʻi’s rich history and spirituality.” (this is attributed to many)

Hula combines dance and chant or song to tell stories, recount past events and provide entertainment for its audience. With a clear link between dancer’s actions and the chant or song, the dancer uses rhythmic lower body movements, mimetic or depictive hand gestures and facial expression, as part of this performance. (ksbe-edu)

As hula is the dance that accompanies Hawaiian mele, the function of hula is therefore an extension of the function of mele in Hawaiian society. While it was the mele that was the essential part of the story, hula served to animate the words, giving physical life to the moʻolelo (stories.) (Bishop Museum)

Today, we typically divide hula into two different forms, the hula kahiko (ancient dance) and the hula ʻauana, (also spelled ʻauwana – modern dance.)

Although the terms hula kahiko (ancient) and hula ʻauana (modern) are used to divide styles of traditional dance, these terms are a relatively recent classification of a practice with a very long history. The dance has also undergone evolutions throughout its history, often being influenced by the political leaders and situations of the time. (Bishop Museum)

“In the hula, the dancers are often fantastically decorated with figured or colored kapa, green leaves, fresh flowers, braided hair, and sometimes with a gaiter on the ancle, set with hundreds of dog’s teeth, so as to be considerably heavy, and to rattle against each other in the motion of the feet.” (Hiram Bingham)

“They had been interwoven too with their superstitions, and made subservient to the honor of their gods, and their rulers, either living or departed and deified.” (Hiram Bingham)

A common misrepresentation of history suggests that the American missionaries banned hula – they could not have, they did not have the authority.

However, it is true that they openly disapproved of hula (as well as other forms of dance and activities) as immoral and idle pastime.

As Bingham notes, they “were wasting their time in learning, practising, or witnessing the hula, or heathen song and dance.”

“Missionary influence, while strong, never wiped out the hula as a functional part of the Hawaiian society. Faced with this undeniable fact, the authorities sought to curb performances by regulation.” (Barrere, Pukui & Kelly)

Despite efforts to eliminate hula, many of the ancient chants and dances were kept alive within families and passed to descendants. (Bishop Museum)

In 1830, Kaʻahumanu issued an oral proclamation in which she instructed the people, in part: “The hula is forbidden, the chant (olioli), the song of pleasure (mele), foul speech, and bathing by women in public places.” (Kamakau)

Although it was apparently never formally rescinded, the law was so widely ignored, especially after Kaʻahumanu died in 1832, that it virtually ceased to exist.

In 1836, it is reported the French consul for Manila visited Honolulu, and attended a state banquet hosted by the King. Part of the festivities was a formal hula performance.

In 1850, the Penal Code required a license for “any theater, circus, Hawaiian hula, public show or other exhibition, not of an immoral character” for which admission was charged.

“No license for a Hawaiian hula shall be granted for any other place than Honolulu.” (The law did not regulate hula in private, so the dance continued to be practiced and enjoyed throughout the islands.)

King David Kalākaua’s 1883 coronation included three days of hula performances and his 1886 jubilee celebrations had performances of ancient and newly created dances.

Reviewing older drawings of hula, it is clear that the attire of the dancers is different than what we generally associate with hula attire today (and throughout the last century.)

Men and women were topless in the original hula attire. Women wore a pāʻū, which is a wrap made of tapa cloth. Men wore malos, or loincloths, and other kapa wraps.

Hula attire was expanded with lei and decorations for dancers’ wrists and ankles. Originally, some of these decorations were made of whale bone or dogs’ teeth.

So, when and where did the grassy/leafy skirt that we know today come from?

Reportedly, the grass skirt was introduced to Hawaiʻi by immigrants from the Gilbert Islands (small atolls that are today part of the Pacific Island nation of Kiribati) in the 1870s and 1880s.

“Hawaiian hula during and after that period (Kalākaua era) influenced and was influenced by the dance styles of other Islanders, such as the incorporation of Kiribati-style grass skirts.” (Kealani Cook, PhD dissertation)

By the early 1900s, hula performers in Hawaiʻi and the US continent wore grass skirts. Some hula performers still wear grass skirts today.

Today, grass skirts function as the international symbol for hula dancing. The grass skirts sway with the dancers as they move their hips, creating a fluid movement. Dancers also wear a variety of other apparel.

September 15, 2022 by Peter T Young Leave a Comment

Ahuimanu College

On July 7, 1827, the pioneer French Catholic mission arrived in Honolulu. It consisted of three priests of the Order of the Sacred Hearts of Jesus and Mary; Father Alexis Bachelot, Abraham Armand and Patrick Short. They were supported by a half dozen other Frenchmen.

The Congregation of the Sacred Hearts of Jesus and Mary and of the Perpetual Adoration of the Most Holy Sacrament of the Altar (SS.CC.) (better known as the Congregation of Picpus) is a Roman Catholic religious institute of brothers, priests and nuns. (The letters following their names, SS.CC., are the Latin initials for Sacrorum Cordium, “of the Sacred Hearts”.)

Their first mass was celebrated a week later on Bastille Day, July 14, and a baptism was given on November 30, to a child of Don Francisco de Paula Marin.

In 1837, two other Catholic priests arrived (Rev Louis Maigret was one of them). However, the Hawaiian government forced them back onto a ship. Maigret sailed to Pohnpei in Micronesia to set up a mission there; he was the first missionary they had seen. He later departed for Valparaiso (Chile.)

American, British and French officials in Hawaii intervened and persuaded the king to allow the priests to return to shore. On June 17, 1839, King Kamehameha III issued the Edict of Toleration permitting religious freedom for Catholics.

The King also donated land where the first permanent Catholic Church would be constructed; the Catholic mission was finally established on May 15, 1840 when the Vicar Apostolic of the Pacific arrived with three other priests – including Rev. Louis Maigret.

Father Maigret was appointed the first Vicar Apostolic of the Sandwich Islands (now the Roman Catholic Diocese of Honolulu.) They sought to expand the Catholic presence.

At the end of the year 1840, Maigret jotted down this balance sheet: Vicariate of Oceania: Catholics: 3,000; Heretics: 30,000 and Unbelievers: 100,000. (Charlot)

Maigret oversaw the construction of what would become his most lasting legacy, the Cathedral of Our Lady of Peace, still standing and in use in downtown Honolulu. Maigret was officially ordained as a Bishop on November 28, 1847.

Maigret divided Oʻahu into missionary districts. Shortly after, the Windward coast of Oʻahu was dotted with chapels. The Sacred Hearts Father’s College of Ahuimanu was founded by the Catholic mission on the Windward side of Oʻahu in 1846.

“Outside the city, at Ahuimanu, Maigret has now a country retreat that he refers to by the Hawaiian word māla. It is a combination garden, orchard and kitchen garden.”

“The venerable bishop has built his own vineyard and planted his own orchard … His retreat in the mountain, his ‘garden in the air’ as he terms it, is a pleasant and profitable sight … with a small stone-walled cottage about fifteen feet by ten. When the pressure of events allows it, Maigret takes refuge there.” (Charlot)

“The situation of Ahuimanu is very fine. It is in a basin formed by volcanic action. The sea is in the foreground; and its background is a lofty mountain ridge, eight hundred feet high, which is a very wall, whose coping stones are ever in the clouds, and whose foot is buttressed by outreaching spurs, like the everlasting ramparts made by the hand of God.”

“The men of faith who claim that their church is founded on a Rock, have founded this establishment within a ‘munition of rocks,’ from whose fissures there gush forth sweet cool streams in refreshing bounty flowing like waters of life over a hungry land.”

“This ample irrigation feeds redundant taro patches, well burthened banana groves, well loaded peach orchards, producing the most delicious fruit we have eaten in those isles; also groves of mangoes, chirimoyas, rose apples, Tahitian wi, and other choice fruits of tropic lands.” (Nuhou, 7/15/1873)

One of its students was Jozef de Veuster; he was born in Tremeloo, Belgium, in 1840. Like his older brother Pamphile, Jozef studied to be a Catholic priest in the Congregation of the Sacred Hearts.

Jozef arrived in Hawaiʻi on March 9, 1864, at the time a 24-year-old choirboy. Determined to become a priest, he had the remainder of the schooling at the College of Ahuimanu.

Bishop Maigret ordained Jozef as Father Damien at the Cathedral of Our Lady of Peace, on May 21, 1864. “Here I am a priest, dear parents, here I am a missionary in a corrupt, heretical, idolatrous country. How great my obligations are! How great my apostolic zeal must be!” (Damien to parents; Daws)

Early in June, 1864, Maigret appointed Damien to Puna on the east coast of the island of Hawai‘i; another new missionary, Clement Evrard, was appointed to Kohala-Hāmākua.

Damien learned the Hawaiian language (he had just previously learned English during his long journey to Hawai‘i). His Hawaiian was far from perfect, but he could manage to get by with it. Damien’s name became ‘Kamiano.’

Like most Catholic missionaries of that time, he saw his mission in intense competition with that of the Protestant ‘heretics,’ who did not kneel while praying and who distributed the local kalo (taro,) instead of bread for communion and even water instead of wine. (de Volder)

Shortly after arriving in Puna, in a letter to Pamphile, Damien wrote, “I regret not being a poet or a good writer so as to describe our new country to you.” Although he had not yet seen the active Kilauea volcano erupting, he added, “from what the other Fathers say it seems there is nothing like it in the world to give a correct idea of Hell.” (Daws)

A few months in Puna taught Damien at first-hand what he had heard in advance from the Maui missionaries: that life in the field was nothing like life as a novice in the religious order in Europe.

“Instead of a tranquil and withdrawn life, it is a question of getting used to traveling by land and sea, on horseback and on foot; instead of strictly observing silence, it is necessary to learn to speak several languages with all kinds of people …”

“… instead of being directed you have to direct others; and the hardest of all is to preserve, in the middle of a thousand miseries and vexations, the spirit of meditation and prayer.” (Damien in letter to father-general of the Sacred Hearts, 1862; Daws)

Father Clement Evard, his closest but distant neighbor, had an even more formidable area to cover: the double district of Kohala-Hāmākua, about a quarter of the Island. He was not as strong as Damien.

Damien carried his church on his back (a portable alter which he set up with four sticks pounded into the ground and a board balances on top with a cover cloth.)

His life was simple – with the help of the faithful, Damien began to do some small farming (keeping sheep pigs and chickens; bees for honey and wax for candle making; etc). “The calabash of poi is always full; there is also meat; water in quantity, coffee and bread sometimes, wine and beer never.” (Daws)

Eight months after they arrived in their respective districts, Damien and Clement discussed exchanging posts; in early 1865, Damien left Puna for Kohala-Hāmākua.

In 1873, Maigret assigned him to Molokai. Damien spent the rest of his life in Hawaiʻi. In 2009, Damien was canonized by Pope Benedict XVI.

The College of Ahuimanu changed locations and also changed its name a couple of times. In 1881, it was renamed “College of St. Louis” in honor of Bishop Maigret’s patron Saint, Louis IX. It was the forerunner for Chaminade College and St Louis High School.

September 14, 2022 by Peter T Young Leave a Comment

Volcano School

In early nineteenth-century France, Château de Fontainebleau, the Forest of Fontainebleau, became a sanctuary for the growing leisure classes, for whom a train ride from Paris was an easy jaunt.

Called “the branch-office of Italy”, the Forest of Fontainebleau spread across 42,000 acres of dense woods with meadows, marshes, gorges, and sandy clearings. Quiet hamlets ringed the forest.

It was to one of those villages, Barbizon, that artists journeyed beginning in the 1820s, with a promise of room and board at the newly established inn Auberge Ganne. The Auberge provided lodging for these pioneering painters of nature came to be called the Barbizon School and they collectively shared a recognition of landscape as an independent subject. (Met Museum)

In America, the Hudson River School was America’s first true artistic fraternity. Its name was coined to identify a group of New York City-based landscape painters that emerged about 1850 under the influence of the English émigré Thomas Cole (1801–1848) and flourished until about the time of the Centennial.

Several of the artists built homes on the Hudson River. The term “Hudson River School” in the 1870s fairly characterizes the artistic body, its New York headquarters, its landscape subject matter, and often literally its subject. (Met Museum)

In the Islands, there was the Volcano School.

The Volcano School was a generation of mostly non-native Hawaiian painters who portrayed Hawaiʻi Island’s volcanoes in dramatic fashion during the late 19th century. (NPS HAVO)

In the 1880s and 1890s, Mauna Loa kicked off an eruption that brought lava closer to the town of Hilo than ever before. Hawai‘i residents and tourists alike flocked to the Big Island for a chance to see the orange and red glow over the city of Hilo.

This was in the days before color photography – painters were among the most eager to witness and recreate the explosive lava plumes and vibrant flows. (HuffPost)

A distinctive and recognizable school of Hawaiian painting developed; it is perhaps best exemplified by Jules Tavernier’s depictions of craters and eruptions. Other artists, fresh from exposure to the current trends in Europe and America, reinterpreted the lush light and varied landscape of Hawai‘i to create a distinctive body of work.

With the dawning of the twentieth century, art in Hawai‘i reflected the diminishing isolation of the islands and the emergence of a multicultural modernist tradition. (Forbes)

Author and humorist Mark Twain, on assignment for the Sacramento Daily Union, described seeing Kīlauea at night: “…the vast floor of the desert under us was as black as ink, and apparently smooth and level …”

“… but over a mile square of it was ringed and streaked and striped with a thousand branching streams of liquid and gorgeously brilliant fire! Imagine it— imagine a coal-black sky shivered into a tangled network of angry fire!”

Kīlauea was such a popular subject for painters that a group emerged called “the Volcano School,” which included well-known Hawai‘i painters Charles Furneaux, Joseph Dwight Strong, and D. Howard Hitchcock.

Jules Tavernier (French 1844–1889) was arguably the most important Volcano School painter; he arrived in Hawai‘i in December of 1884. He created paintings that came to characterize the genre with dramatic scenes of molten lava bubbling under diffused moonlight, jagged black cliffs, and fiery glows, as seen in his nocturnal view of Kīlauea. (HoMA)

Tavernier had lived in San Francisco with roommate Joseph Dwight Strong. In October 1882 Joseph Dwight Strong, born in Connecticut and at age two came to the Islands with his New England missionary father (American 1852–1899), returned to the Islands with his wife Isobel on a commission to paint landscapes for shipping magnate John D Spreckels, son of the Sugar King Claus Spreckels. (Theroux) (Strong’s step-father-in-law was Robert Louis Stevenson.)

David Howard Hitchcock, grandson of American missionaries (American 1861–1943), is perhaps one of the most important and loved artists from Hawaiʻi. Although born and raised in Hawaiʻi, he left the islands to study art in San Francisco and Paris.

Before his formal training abroad, Hitchcock was inspired by other Volcano School painters and was encouraged by Jules Tavernier to endeavor life as an artist. Hitchcock admits to following Tavernier and Joseph Strong around, ‘like a parasite.’ (NPS HAVO)

“Hitchcock was early hailed as ‘our island painter’ and his early canvases met an enthusiastic reception in Hilo and Honolulu. The Honolulu press commented on them at length. His early work, up to his European trip in 1890, shows great indebtedness to (Jules) Tavernier…” (Forbes)

Charles Furneaux (American 1835–1913), showcased the fiery Hawai‘i volcano scenes that have intrigued viewers since he began painting them in the late 19th century. Furneaux’s paintings are described as “among the most sublime depictions of smoldering lava pools, lightning bolts over the ocean, steaming vents and heavy clouds signaling the active presence of the volcano.” (HoMA)

Painter and printmaker Ambrose McCarthy Patterson (Australian 1877–1966) arrived in Hawai‘i on a stopover in 1916 and remained for the next 18 months. Patterson was described as having particular interest in Kīlauea, incorporating the subject into many of the paintings and block prints he produced during his time here. (HoMA)

Other Volcano School artists include Ernst William Christmas (Australian 1863–1918), Constance Frederica Gordon-Cumming (Scottish 1837–1924), Ogura Yonesuke Itoh (Japanese 1870–1940), Titian Ramsey Peale (American 1799–1885), Louis Pohl (American 1915–1999), Eduardo Lefebvre Scovell (British 1864–1918), William Pinkney Toler (American 1826–1899), William Twigg-Smith (New Zealander 1883–1950) and Lionel Walden (American 1861–1933).

September 13, 2022 by Peter T Young Leave a Comment

Endeavour

A ship now simply known as RI 2394 lies wrecked on the muddy seabed of Newport Harbor. It had been sunk by the British military in an American harbor.

Its location was forgotten for over two centuries until Australian maritime archaeologists worked with a team in Newport Harbor, Rhode Island, to hunt for clues that confirmed its identity.

Then, … “it is with great pride that after a 22-year program of archival and archaeological fieldwork that, based on a preponderance of evidence approach, I have concluded that an archaeological site known as RI 2394, located in Newport Harbor, Rhode Island, USA, comprises the shipwreck of HM Bark Endeavour.” (Kevin Sumpton, Australian National Maritime Museum)

However, the Rhode Island Marine Archaeology Project, reportedly the lead organization for the study in Newport harbor, says “the report that the Endeavour has been identified is premature.”

Let’s look back …

In the late-1700s, the small seaside village of Whitby was known as a ‘nursery’ for mariners, where expert shipbuilders and the most competent seafarers completed their apprenticeships. This center for commercial trade bred colliers – sturdy ships capable of carrying heavy loads, including coal, across the Baltic Sea and beyond.

They were steady workhorses that could be relied upon. Their solid, flat-floored hulls were adept in navigating shallow harbors and estuaries.

Earl of Pembroke was one such vessel, built by Thomas Fishburn for Thomas Milner in 1764. The ship was used as a coal carrier.

One of its rare and distinguishing features was a ‘deadwood’ or ‘rider’ keelson that ran along the inside bottom of the hull. This reinforcing centerline timber prevented the vessel from breaking its back when loading or unloading cargo in shallow tidal waters.

A March 27, 1768 letter from The Yard Officers, Deptford to The Royal Navy Board stated, “We have surveyed and measured the undermentioned ships recommended to your Honours to proceed on Foreign Service and send you an account of their quantities, condition, age and dimensions …”

“The Earl of Pembroke, Mr Thos. Milner, ownes was built at Whitby, her age three years nine months, square stern bark, single bottom, full built and comes nearest to the tonnage mentioned in your warrant and not so old by fourteen months, is a promising ship for sailing of this kind and fit to stow provisions and stores as may be put on board her.”

A subsequent letter from The Royal Navy to the Secretary of the Admiralty on March 29, 1768 stated, “We desire that you will inform their Lordships that we have purchased a catbuilt bark, in burthen 368 tons, and of the age of three years and nine months, for conveying such persons as shall be thought proper to the southward …”

“… for making observations of the passage of the planet Venus over the disc of the sun, and pray to be favoured with their Lordships’ directions for fitting her for this service accordingly … and that we may also receive Their commands by what name she shall be registered on the list of the Navy.”

An April 5, April 1768 response stated, “We do hereby desire and direct you to cause the said vessel to be sheathed, filled, and fitted in all respects proper for that service, and to report to us when she will be ready to receive men. And you are to cause the said vessel to be registered on the list of the Royal Navy as a bark by the name of the Endeavour”.

Captain James Cook’s first Pacific voyage (1768-1771) was aboard the Endeavour and began on May 27, 1768. It had three aims; establish an observatory at Tahiti to record the transit of Venus (when Venus passes between the earth and the sun – June 3, 1769;) record natural history, led by 25-year-old Joseph Banks; and continue the search for the Great South Land.

When Captain Cook set sail on the first of three voyages to the South Seas, he carried with him secret orders from the British Admiralty to seek ‘a Continent or Land of great extent’ and to take possession of that country ‘in the Name of the King of Great Britain’.

While each of the three journeys made by Captain Cook into the Pacific had its own aim and yielded its own discoveries, it was this confidential agenda that would transform the way Europeans viewed the Pacific Ocean and its lands. (State Library, New South Wales)

Endeavour voyaged to the South Pacific, mainly to record the transit of Venus in Tahiti in 1769. After that, the ship sailed around the South Pacific searching for the “Great Southern Land.” (Wall Street Journal)

After heading west from England, rounding Cape Horn beneath South America and crossing the Pacific, Cook landed the Endeavour in Australia’s Botany Bay on April 29, 1770. To the British, Cook went down in history as the man who ‘discovered’ Australia – despite Aboriginal Australians having lived there for 50,000 years and the Dutch traversing its shores for centuries. (Ward)

When Endeavour sailed around the coast of Australia, on June 11, 1770, she became stuck in a reef, now known as Endeavour Reef (part of the Great Barrier Reef). Cook ordered that all extra weight and unnecessary equipment be removed from the ship to help her float.

The reef had created a hole in the hull which, if removed from the reef, would cause the ship the flood. After several attempts, Cook and his crew successfully freed Endeavour but she was in a dire condition. She sailed to Batavia, part of the Dutch East Indies, to properly repair her before the voyage home.

Captain Cook’s charting of Australia’s east coast paved the way for the establishment of a penal colony. In 1788, British settlers landed in what is now downtown Sydney.

At the time Captain Cook was sailing in the Pacific and bumped into Hawai’i (January 18, 1778) recall that back in the Atlantic, the American Revolutionary War was still ongoing with the Americans (with support from the French) fighting the British.

After returning to Britain in 1771, the Endeavour was sent to Woolwich to be refitted to be used as a naval transport and store ship, frequently operating between Britain and the Falklands. In 1775 she was sold out of the navy to a shipping company Mather & Co. She was refitted and renamed Lord Sandwich.

Lord Sandwich was also contracted by the British navy to transport soldiers in 1776 to fight against the American colonists who sought to break free from British control.

In 1776, Lord Sandwich was stationed in New York during the Battle of Long Island that led to the British capture of New York. In August 1778, the British scuttled the Lord Sandwich and four other vessels at Newport Harbor to try to create a blockade to stop a fleet of French warships that had sailed in to support the American forces. (VOA News)

Cook’s second Pacific voyage (1772-1775) aboard Resolution and Adventure aimed to establish whether there was an inhabited southern continent, and make astronomical observations.

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

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

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

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

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

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

At the time of Cook’s arrival (1778-1779), the Hawaiian Islands were divided into four kingdoms: (1) the island of Hawaiʻi under the rule of Kalaniʻōpuʻu, who also had possession of the Hāna district of east Maui; (2) Maui (except the Hāna district,) Molokai, Lanai and Kahoʻolawe, ruled by Kahekili; (3) Oʻahu, under the rule of Kahahana; and at (4) Kauai and Niʻihau, Kamakahelei was ruler.

Throughout their stay, the ships were supplied with fresh provisions which were paid for mainly with iron, much of it in the form of long iron daggers made by the ships’ blacksmiths on the pattern of the wooden pāhoa used by the Hawaiians.

After a month’s stay, Cook got under sail again to resume his exploration of the Northern Pacific. Shortly after leaving Hawaiʻi Island, the foremast of the Resolution broke. They returned to Kealakekua. On February 14, 1779, Cook was killed. (Information here is from Australian National Maritime Museum, Ward, RIMAP, MuSEAum).)