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August 14, 2019 by Peter T Young Leave a Comment

Hōlua

Certain pastimes were restricted to the chiefs, the most spectacular being hōlua sledding. A track of rock, layered with earth and made slippery with grass, was made for tobogganing on a narrow sled.

Hōlua sledding was the most dangerous sport practiced in Hawai‘i. The rider lies prone on a sled the width of a ski and slides down a chute made of lava rock.

The sled or papa consisted of two narrow and highly polished runners (three inches apart,) from 7- to 18-feet in length, and from two to three inches deep. The papa hōlua (canoe sled) is a reflection of the double-hulled canoe.

The two runners were fastened together by a number of short pieces of woods varying in length from two to five inches, laid horizontally across the runners.

“Coasting down slopes… Sliding on specially constructed sleds was practiced only in Hawaii and New Zealand,” wrote historian Kenneth Emory. “The Maori sled, however, was quite different from the Hawaiian… One of the Hawaiian sleds, to be seen in [the] Bishop Museum, is the only complete ancient sled in existence.”

“The narrowness and the convergence of the runners toward the front should be noticed. Coasting on these sleds was a pastime confined to the chiefs and chieftesses.”

The Reverend Hiram Bingham provides a descriptive account of this sport: “In the presence of the multitude, the player takes in both hands, his long, very narrow and light built sled, made for this purpose alone, the curved ends of the runners being upward and forward, as he holds it, to begin the race.”

“Standing erect, at first, a little back from the head of the prepared slippery path, he runs a few rods to it, to acquire the greatest momentum, carrying his sled, then pitches himself, head foremost, down the declivity, dexterously throwing his body, full length, upon his vehicle, as on a surf board.”

“The sled, keeping its rail or grassway, courses with velocity down the steep, and passes off into the plain, bearing its proud, but prone and headlong rider, who scarcely values his neck more than the prize at stake.”

The primary archaeological feature of Keauhou was its monumental Holua Slide, a stone ramp nearly one mile in length that culminated at He‘eia Bay.

In 1913, H.W. Kinney published a visitor’s guide to the island of Hawai‘i, including descriptions of the land at the time, historical accounts of events, and descriptions of sites and practices that might be observed by the visitor.

At Keauhou, he notes, “Mauka of the village is seen the most famous papa hōlua in the Islands, a wide road-like stretch, which was laid with grass steeped in kukui-nut oil so as to allow the prince and his friends to coast down in their sleighs constructed for the purpose.”

The Keauhou hōlua is one of the largest and best-preserved hōlua course. The remains are about 1290 feet long of the original that was over 4000 feet long. When in use, it was covered in dirt and wet grass to make it slippery.

Contestants reached treacherous speeds on their narrow sleds by adding thatching and mats to make the holua slippery. When the waves were large, crowds would gather on a stone platform at He‘eia Bay to watch as hōlua contestants raced against surfers to a shoreline finish.

A portion of the hōlua is visible on Alii Drive, directly mauka (inland) of the golf clubhouse entrance.

Kekahuna, who mapped and studied the Keauhou Hōlua notes, “The starting point is a narrow platform paved level, succeeded by a slightly declined crosswise platform 36-feet long by 29-feet wide, and is followed by a series of steep descents that gave high speed to the holua sleds.”

“Great care seems to have been exercised in the building of this huge relic of the ancients. Practically the whole slide is constructed of fairly large ‘a‘a rocks, filled in with rocks of medium and small-sized ‘a‘a. The base walls on the north and south vary in height according to the contour of the land. The width of the runway varies considerably.”

“The length of the slide, measured through the middle from the present lower end, is 3,682-feet. It may have extended about 3,000-feet farther, as it is said that in ancient days the now missing lower part extended along the point north of Keauhou Bay nearly to the Protestant open chapel by beautiful He`eia Bay.”

“On completion of their slides the chiefs would have their close attendants (kahus) transport them and their surfboards by canoe to a point about a mile offshore and a little to the north, from where they would ride in He‘eia on the great waves of the noted surf of Kaulu.”

Kauikeauoli, born at Keauhou and later to become ruler of the entire island chain (as Kamehameha III,) was reportedly a great athlete and especially enjoyed hōlua sliding.

As Baker, in the 1916 Hawaiian Annual, wrote, “At Keauhou, on a pretty little bay part way between the other bays, is a well-preserved papa holua, a broad, well-built, undulating toboggan-like slide, built before his reign for Kamehameha III to slide down on sleds, with his friends, over the grass-covered slide made slippery with kukui-nut oil.”

“The slide used to pass out behind the chapel on the north arm of the bay. There the prince and his friends would take surf-boards and return by water to the head of the bay.”

“After the prince had started the sport, others might slide as well. Originally, the slide was over a mile long, about three-quarters of a mile still being in good condition. It is fifty feet wide for the entire distance, and across one it is raised ten feet.”

There are other hōlua in the islands. One, on Kaua‘i, has two slides crossing each other on a pu‘u, northwest of Kōloa; another is a well-preserved 400- to 500-foot long hōlua near Kapua, South Kona.

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Keauhou-Holua_Slide-(KeauhouResort)
Holua_at_Keauhou_Shopping_Village-(KeauhouResort)
Holua_Sled-(BishopMuseum)
Holua_Slide-(HerbKane)
Detail_of_Holua_Sled-(National Library of Medicine (NLM))

August 14, 2019 by Peter T Young Leave a Comment

Day 071 – January 1, 1820

January 1, 1820 – This day we joyfully hail the New Year with the hope that it will be to ourselves and our friends and the church an acceptable year of the Lord, and to the Heathen nations, especially to the Sandwich Islands the year of Jubilee, of spiritual emancipation from sin after the gloom of servitude of Fifty Centuries. The day is exceedingly fair, and the family generally in health with the exception of slight indisposition in the case of Brothers Ruggles and Whitney.
Lat. S, 32°, 30′, Lon. W. 43° (Thaddeus Journal)

Saturday, Jan. 1st., 1820. Pleasantly has the sun of a New-Year risen upon me. Far removed, yes, long removed from every object which was dear, which was pleasant or even familiar to me when the last year commenced, shut up within confined walls upon the great deep, with dark uncertainty, under what circumstances, if at all, I shall ever tread upon ground again, destined as I am to a now cheerless land where the will of a heathen ruler, uninfluenced by even a knowledge of Christian principles, is law for all in his dominions; where is the ground of that serenity so sweetly felt, when the last sun of the declining year withdrew its beams,—when the midnight watch, calling, twelve o’clock, announced that another year had commenced its revolutionst–which is now felt, as thoughts arise of the dark, unknown paths of its revolving days? Fain would I hope that it was through strength given by Him who sitteth upon the circle of the Heavens, distributing to each his portion as his infinite wisdom and goodness direct, whose piercing eye surveys things past, present, and to come, as one eternal Now, assuring us that such is his condescension that the very hairs of our head are numbered, and that in his vast dominion, not even a sparrow falleth to the ground without his notice. Fain would I hope it was his divine consolations, and not a cold indifference to either good or ill, which enables me to look around and inwardly exclaim, never could I more cheerfully hail a New-Year’s morning! With my dearest friend I was permitted to unite my supplications before the voices of the little multitude were heard about the vessel—then go on deck and receive the usual greetings. Most earnestly did I desire, when Capt. B— congratulated me upon the New- Year, and could not help saying to him, that it was among the first wishes of the morning, that it might indeed prove a happy one to him. 0, that a Sovereign GOD, who dispenseth his favors as he will, would make the beginning of years to that man, giving him true repentance, bringing him to the foot of the cross; and cause that another anniversary find him speaking the language of a new-born soul. At the family altar, the 29th of the 1st of Chron. was read, and our attention directed more particularly to the 5th and 15th verses as affording matter for meditation through the day. A hymn was sung, composed by Mr. C-—, for the occasion. The words of the king to Esther, “What is thy petition, and what is thy request?” as also of GOD to Solomon, “Ask what I shall give thee,” have been much in my mind. Is not the same gracious voice to me,—says it not, what is thy petition, and what thy request? Thou, Lord, knowest. Am I deceived when I say, my first petition, my most earnest request is, that I might know and love Thee moz-e—serve Thee better, and say more from the heart, “Thy will be done.” Other things I would, I do leave with Thee—only give unto me thy presence in the trying hour. Thou wilt not deny me, when to the bleeding Lamb, who took our sins upon him, in the awful hour of darkness, it was denied, that it might forever shine upon every trembling soul who comes to GOD through him.
Reflecting farther upon the claim which my dear and affectionate sisters have upon my pen, as by that means only must all their future knowledge, concerning their absent sister, be obtained, I an led to alter my mind, respecting my Diary, and consider it, from the commencement of this year, in some measure, dedicated to them. And, 0, my beloved sisters, what events this hand may have to record, or your eyes to peruse, our Father, our Covenant GOD and Father knows, and He alone. Sufficient for us that He has it all under his direction,—that our “times are in his hands.” When my soul gets hold there, I think I do feel that there is no path so rough, but, leaning on his arm, I could walk in it for his sake and the Gospel’s. May his grace prepare my heart, when penning, and your hearts, when torrents of tears may be flowing over many mournful pages here, to say, to dwell upon it, “Father, glorify thy name.” (Sybil Bingham)

Jan. 1, 1820. This morn, I hail as the commencement of a New Year. The past has led me through many new and untried scenes. What is before me I know not. I hope to feel a perfect confidence in God, and in whatever situation I am to be content. I rejoice that I can tell you I have been contented and happy. I know not that I have ever “cast behind one longing lingering look.” May your souls be comforted in my absence with the consolation and hope, that we may at last meet, to part no more. (Mercy Partridge Whitney Journal)

Jan. 1, 1820. – The events of 1819 are closed till I come to four the bar of Christ. Oh what a complicated mass of iniquity will then be brought to light! In the lord will I hope for strength to fill up this year in faithful labour to build up his kingdom. That I may hereafter pursue my studies to more advantage I have formed a plan to regulate my time.
From ½ past 5 to ½ past seven – private and family devotions,
do (ditto) ½ past 7 to 9 – breakfast & recreation,
do 9 – to 1 – study of theology,
do 1 to ½ past 2 – dinner, recreation, and private devotion,
do ½ past 2 to 6 – study of the language, miscellaneous reading and writing
From 6 to 8 – supper and exercise,
do 8 to ½ past 9 – private and family devotions,
do ½ past 9 to ½ past five – sleep.
Probably there will be some difficulty in keeping these rules on board a vessel but I think they will be of use. (Samuel Whitney Journal)

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August 13, 2019 by Peter T Young Leave a Comment

Sailors

“The longer a man is out of his own country, the more he feels the need of support. To a Parisian, then, every Parisian is a relative; to a Frenchman all Frenchmen are friends; to a European, any European Is a compatriot, a fellow citizen.”

“And a sailor extends even further this community of feeling. Any man whose name is inscribed on the master roll of a ship is a child of the same great family, almost a brother.”

“The sailor greets him, defends him, makes sacrifices for him, and, above all, will consider it shameful to be made use of in any way harm a man of his own craft.”

“It is in the months of October and November that the English and American whaling ships, having spent the summer off the coast of Japan, come to the Sandwich Islands to refresh their crews and put their vessels in shape to go back to sea …”

“… either to return home if their whaling is finished or to continue the work if they do not yet have a full cargo. And in fact there arrived many such ships belonging to these two nations.”

“One cannot help noticing a great difference between the one and the other.”

“The Americans do not use ships of more than four hundred tons; they all arrive here in a state of uncleanness and disrepair1hat indicates a lack of discipline and care.”

“The English ships, much larger and more difficult to maintain since they are almost all renovated warships, appear on the contrary pleasingly neat and orderly.”

“We saw American whalers that remained a week in the harbor without loosing their wet sails to dry and others that let them Rap in the wind for several days without furling them.”

“On the English ships the oil casks are stowed away as they are filled and not touched until arrival In England. The Americans have to heave theirs onto the deck at least once in order to reseal them; without this precaution they would lose half their contents.”

“The English have perfected their casks , while the ship owners of Boston and Nantucket follow an old practice that they do not wish to change.”

“But if the English show more order and capacity to manage their ships, once the whalers have reached the Sandwich lslands the two groups compete with each other in dissipation.”

“English and American officers and sailors, all display the same manners. As soon as set foot on land, the streets are full of drunken men, nothing is to be heard but quarrels and bickering.”

“What a spectacle for the islanders, you see them run shouting toward the places where the Yankees and Jhn Bulls dispute their differences.”

The Captains arrive, sometimes more drunk than the men, and would send them back on board; the latter resist; the captains strike, and sometimes the sailors strike back; all shout at the same time; the God damns and damnation are Iike thunder; kicks and blows of the fist come down like hail; black eyes shine like lightning.”

“It is late at night before the storm abates only to blow up again the next day.”

“Few of these ships complete their voyages without some kind of mutiny or revolt, but there is good reason to believe that if the captain and officers were more sober, the sailors would be more obedient and peaceable.”

“Every day the English consul finds it necessary to have some of them flogged.”

“In general and with very exceptions the foreigners who have settles in the Sandwich Islands are the dregs of all countries, and they have brought their vices with them.”

“There are always a number of them around the young king, corrupting and giving bad counsel. Among them are several who have escaped from Botany Bay having been branded for crimes in England.”

“The consul is aware of this situation but has no way to prevent It. For the honor of his country, however, he would not suffer the executioner (flogger) to be a compatriot of his.”

“The season that brings English and American whalers to this archipelago attracts also those ships that trade furs on the Northwest Coast of America, few of which wish to pass the winter on those frozen shores.”

“During the month of October there arrived four of them, all of which had failed to prosper in this business. One of them, the Louisa, out of Boston, staying through a winter and two summers, had been able to procure only eight hundred beaver pelts and one hundred twenty otter skins, and the latter had cost eight times what they were worth ten years before.”

“It appears that this commerce, formerly so rich, is now quite done for, and the natives have turned sour in their relations with the whites.”

“Continually at war among themselves, they have become more savage and intractable than ever; they now hunt the otter only for their own needs.”

“During the years 1827 and 1828 ten vessels have traded for fewer than half the otter skins that a single ship could once have done in three months, and the ones they did obtain have cost them four or five times as much.”

“All the ships that came to the Sandwich Islands during my stay in Honolulu were obliged to sell at public auction what remained of their trading goods. …”

“One cannot deny, however, that (the) American missionaries have contributed much to the civilization of the archipelago as we understand that word, and if the pure Christian doctrine is not the basis of their instruction, they have at least enabled these people to enjoy some of the benefits of Christianity in teaching them the ethics of the Gospels.”

“They have been able to adapt the English alphabet or a part of it to the Sandwich Island idiom and they have succeeded in teaching these people to read and write their own language. There is a printing shop where they print in the Sandwich language the works judged proper for the people to read. …”

“Through the influence of Kaahumanu they receive kapus from the king for everything they want: to build their churches, their houses, their cloisters, their walls, and the like. At such times all the people are required to perform the prescribed tasks. “

“Another kapu fills the schools. In addition to these kapus for the benefit of the missionaries others are used by the king, the queen and the chiefs to get work done for themselves.” (All from French sea captain Auguste Dehaut-Cilly who made round-the world travels between 1826 and 1829.)

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August 13, 2019 by Peter T Young Leave a Comment

Day 072 – January 2, 1820

January 2, 1820 – no entry. (Thaddeus Journal)

Jan. 2nd. Lord’s day. Have been favored with another precious sabbath. In the morning, at our conference remarks were made tending to lead our minds to the spirituality of the fourth commandment. They were deeply interesting and affecting. A little circumstance, in the morning, caused them to be more particularly so.
May they not be without their salutary effects. In the afternoon, Mr. B— addressed us again, from Luke 4th, 19th.—”To preach the acceptable year of the Lord.”
After an appropriate introduction, considered particularly the import of the phrase, then enquired how we may reasonably expect the New Year to be, with respect to ourselves, and those connected with us, an acceptable year of the Lord. We might expect it to be such by duly regarding our sins, our mercies, our engagements,, and our instructions* of the past year. Each of these particulars was set before us in a clear and striking manner. May the blessed Spirit accompany the word. The sea was, as it had been for many days, smooth and still. About sunset a strong breeze cane up, so that now, eight o’clock, our little bark pushes forward over noisy billows. (Sybil Bingham)

January 2, Sabbath. New-Year’s sermon on deck from these words, ‘Preach the acceptable year of the Lord.’
Hymn composed by Mr. Conant was sung. The following is a copy:

NEW YEAR’S HYMN
The Orb of day with rosy light.
Rolls home the shady gloom of night.
Ushering in the New-born Year.
Of joy and grief. of hope and fear.

2d Jehovah! hear our annual lays.
While grateful thoughts to thee we raise.
O God of mercy, – -Heavenly King.
With feeble strains thy praise we sing.

3d Thy ever kind and bounteous hand.
Has spread thy wonders o’ er the land
The sea has felt Thy sovereign might.
The Isles have seen with joy the light.

4th Thy arm has led us o’er the main.
To bear thy light. thy laws maintain.
Our hearts adore thy just decree.
And place our only trust in thee.

5th Soon may the heathen see the light.
Which dawns to close the pagan night.
And say with truth forever more.
Owhyhee’s Idols are no more. (Lucia Ruggles Holman)

Jan 2nd. My mind at the return of the new year has been deeply impressed with a sweet remembrance of happy days spent in the enjoyment of Christian privileges in my dear native country. This pleasure however is mixed with pain, that those days, and privileges are no more to be enjoyed. Never again do I expect to surround the table of the crucified Redeemer with those dear friends I so ardently love, and recal to mind with emotions of peculiar interest. I am sensible of having spent the morning of my days in the most favorable situation and under the best circumstances for improvement in the divine life; yet I have to lament that I have not made those acquirements which my Lord and Master might justly have expected of me. What more could have been done that has not been done for me, yet how little of the fruit of righteousness have I brought forth. How faint and lanquid have been my exertions to glorify God by doing good to souls in laboring to promote the cause of Christ on earth. But instead of being cut off from all the ordinances of the gospel and means of grace as I have deserved; the indications of divine providence seems to be, forbear a little longer; stay thy hand and let her be transplanted in a heathen soil surrounded by the wretched, worshippers of wood and stone and see what exertions she will then make to rescue souls from eternal burnings. What mercy is here displayed, what love, what condescension on the part of God and what renewed obligations are laid on me to be faithful to my covenant Redeemer. Six years to-day since I solemnly and publicly gave myself to God in an everlasting covenant never to be forgotten; and I can bear testimony of his covenant faithfulness towards me continually. But 0, how few returns of love hath my Creator found. To grace how great a debtor. N. R. (Nancy Ruggles)

Sabbath Jan. 2nd, 1820. A delightful morning indeed; to me peculiarly so, my health is comfortable and I feel more like enjoying the sabbath than I have before since I left dear America. The weather is not excessively hot, tho’ the air is faint; the sea calm and unruffled, no swelling waves dash against the sides of our floating habitation, threatening our destruction; no distressing gales beat upon us as if determined to overthrow us into the depths of the sea; all is peace and tranquillity while we proceed silently along the coast of Patagonia at the rate of one mile an hour. Perhaps if our A. friends could see us this morning, they would wish themselves with us. Though they cannot be with us they will remember us today with deep interest. While assembled in the house of God and seated round the table of their crucified Lord; their hearts will be uplifted in fervent -prayer for their friends who have gone to erect the banner of the cross in a benighted pagan land. Hay God hear your prayers for us, and make you so unspeakably happy, as hereafter to know that your desires have entered the ears of the Almighty and that those now degraded Islanders are become the true worshippers of God.
I am full of faith, that the time has nearly arrived, when O. Idols will be no more; when instead of Marai, will be erected, houses dedicated to the service of Obookiah’s God, and that land which is now grown over with thorns and nettles, become a fruitful field. But before this joyful period arrives, I am not insensible that much toil and labour is necessary; many triads and difficulties are to be endured; a battle is to be fought with the enemy of all righteousness, and a victory won. Perhaps some of this little mission company are soon to fall as martyrs in the cause, but should this be, it will not prevent a final conquest. Christ will yet be king of the Sandwich Islands. From yours in haste. S. R. (Samuel Ruggles)

2. – This is a pleasant sabbath. Surrounded by a few select friends in a floating sanctuary, I sometimes think myself the happiest of the happy. Brother B. preached from the words ‘to preach the acceptable year of the lord.’ (Samuel Whitney Journal)

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August 12, 2019 by Peter T Young 1 Comment

Female Seminaries

Hawaiian female seminaries grew out of the evolution of education of middle class white women in the US. Because the primary educators responsible for developing the education system of Hawai’i were Americans, the educational practices for Hawaiian girls tended to mirror, but not necessarily duplicate, what was taking place on the continent. (Beyer)

It was believed that women would have to be educated to understand domestic economy because they were to play the major role in educating the young, primarily in their homes, and later as the school population rose and there was a shortage of teachers, as school teachers.

The founders of the female seminaries were at first men who were committed to providing education for women, but as time went by, more of the founders were women. The financial backing for these seminaries were typically from private sources and the tuition charged the students. Enrollment varied between 50 to 100 students.

The men of the mission to Hawai’i were prepared for the work by education, work experience, and the sense of a calling. Their backgrounds were usually rural, and often farming had been the family livelihood. They were from the middle class. Their education had been preceded by engagement in various kinds of work: the employment with charitable or religious concerns; and traveling the northeast with tracts, Bibles, and the missionary message, or the call to revival.

The women of the mission were quick, efficient, and multi-talented. Also from rural, middle-class backgrounds, they were adaptable in terms of skills, worked to fund their own education, and were not accustomed to leisure or easy living. Most had secured their education at intervals, while supporting themselves by teaching, by farm labor, or skilled trade.

When the daughters of these missionaries or new recruits from the US took over the education of Hawaiian females during the last 40 years of the 19th century, many more were trained in the female seminaries of the US.

In the Islands, the first female seminary students were adult Hawaiian women. Patricia Grimshaw states: “… that (s)oon after their arrival in Hawai’i in 1820, and over the next three decades, New England missionary women embarked on an ambitious plan to transform Hawaiian girls and women to notions of femininity upheld by their culture.”

“The plan and design of the Female Seminary is to take a class of young females into a boarding school—away in a measure from the contaminating influence of heathen society, to train them to habits of industry, neatness, and order …”

“… to instruct them in employments suited to their sex, to cultivate the minds, to improve their manners and to instill the principles of our holy religion – to fit them to be suitable companions for the scholars of the Mission Seminary and examples of propriety among the females of the Sandwich Islands.” (Dibble)

In 1835, at the general meeting of the Mission, a resolution was passed to promote boarding schools for Hawaiians; several male boarding schools and two female boarding schools were begun.

Wailuku Female Seminary (or the Central Female Seminary, as it was first called) was the first female school begun by the missionaries (1837). It received support at a time when the missionaries were experimenting with both boarding schools and a manual labor system.

Fidelia Coan, the wife of Reverend Titus Coan, began Hilo Girls’ Boarding School in 1838. The Hilo school was opened for 20 girls from seven to 10 years old. Hilo residents helped erect and furnish the school building, and arranged to supply food for the pupils.

On January 16, 1860, the Privy Council authorized the chartering of the Makiki Family School. In family schools, young girls lived in the homes of the instructors; the instruction included both academics and domestic craft. It later closed, with the formation of Kawaiaha’o Seminary.

In 1862, Orramel Hinckley Gulick and his wife, Ann Eliza Clark Gulick began the Kaʻū Seminary on the Island of Hawai‘i. Both were the children of missionaries (Peter Johnson Gulick and Fanny Hinckley Thomas Gulick; Ephraim Weston Clark and Mary Kittredge Clark.)

Due to the isolated location of the seminary, it was difficult to attract many students to the school. In 1865, after struggling to fill the school, it was decided to move the school to Waialua, Oʻahu, on the Anahulu Stream.

“Honolulu Female Academy (is) another of the schools provided by Christian benevolence for the benefit of the children of this highly favored land. This institution will, it is hoped, supply a felt need for a home for girls, in the town of Honolulu, yet not too near its center of business.” (Pacific Commercial Advertiser, April 13, 1867)

In 1867, the Hawaiian Mission Children’s Society (HMCS – an organization consisting of the children of the missionaries and adopted supporters) decided to support a girls’ boarding school.

Miss Lydia Bingham (daughter of Reverend Hiram Bingham, leader of the Pioneer Company of missionaries to Hawaiʻi) became teacher and principal.

It was later named Kawaiahaʻo Female Seminary. In January 1869, Miss Elizabeth Kaʻahumanu (Lizzie) Bingham arrived from the continent to be an assistant to her sister. Lizzie later became principal.

The Kohala Girl’s School was Reverend Elias Bond’s last major undertaking. For 30-years prior to the 1874 founding of the Kohala Girl’s School, Reverend Bond ran a boarding school for boys. His decision to build a separate facility to educate native Hawaiian women in Christian living and housekeeping was made in 1872.

The last of the female seminaries that was begun by the missionaries was initially called the Makawao Family School. Later called Maunaʻolu Seminary, it was an out-growth of the “East Maui Female Seminary

At the end of the century, all the female seminaries in Hawai‘i began to lose students to the newly-founded Kamehameha School for Girls.

This latter school was established in 1894; it was not technically a seminary or founded by missionaries, but all the girls enrolled were Hawaiian, and its curriculum was very similar to what was used at the missionary-sponsored seminaries.

Above text is a summary – Click HERE for more information

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