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April 23, 2019 by Peter T Young Leave a Comment

‘Fear not, for behold I bring you good tidings of great joy which shall be to all people’

Finally, all of the missionaries are on the land. Then, on April 23, 1820, Hiram Bingham holds the first public worship on O‘ahu – “Luke 2. 10. ‘Fear not, for behold I bring you good tidings of great joy which shall be to all people’.”

“The theme, the scene, the opening prospect – the dawning light of a brighter day, conspired to animate our hearts and awaken an unusual joy in our souls while we seemed to be favored with the special presence of him who was born in the city of David, a Savior, even Christ the Lord. The natives are much pleased with our singing, aided by the Bass viol played by Tamoree [Humehume].”

April 20, 1820 “We rise this morning for the first time from our slumbers on heathen ground – In circumstances of real comfort and new obligations of gratitude to the Watchman of Israel who has kept our habitations in peace and given us refreshing rent In its season. The garrison at the fort as often as once an hour during the night, give a loud shout, partly in their native tongue and partly in broken English, of this impart, – All awake! Hoorau!” (Thaddeus Journal)

20th ‘all the mission family took leave of the brig to take up their residence on shore in houses voluntarily offered to them by some of the white residents at this place.’ (James Hunnewell)

April 20. Yesterday we were permitted to take up our residence in a heathen land. Two or three days have been occupied in landing and taking care of our things. Several white men who live here are very kind and have shown us many favors. Capt Babcock master of an American vessel, who has resided a year or two on the Island has kindly offered us his storehouse where we may put our goods and keep them safe. I believe I wrote to you when at Boston that I was informed we could get at our chests which were stowed in the hold in two or three months; and on account of the vessel being much crowded especially our little rooms, I had many things put away into the hold which I expected to take out, when it was opened, especially my dried fruit. But as might chests arrived before the vessel was much loaded, they were put away where we were not able to get to them on the passage, notwithstanding the hold was opened several times. I expected many of my things would spoil, but when I opened my chest and found much of them had kept perfectly safe, I wished to thank my dear mother and sisters for the care in which they look to have my goods dry before they were packed. … (Mercy Partridge Whitney Journal)

April 21, 1820

– Continued the business of regulating our goods and making ourselves comfortable in our new situation. (Thaddeus Journal)

April 22, 1820

– We find some difficulty in procuring convenient storerooms for all our baggage, furniture and goods, because the storehouses that are considered safe are generally occupied, and we fear to expose many of them in what are generally called straw-houses – they are so liable to destruction by fire. (Thaddeus Journal)

April 23, 1820

– Today, for the first time we have public worship on land. A considerable audience of European and American residents, Masters and officers of vessels, chiefs, sailors, and common natives, assembled In and around the house occupied by Brother B[ingham] to hear the sound of the gospel for the first time on these ling neglected heathen shores. Brother B[ingham] preached from Luke 2. 10. ‘Fear not, for behold I bring you good tidings of great joy which shall be to all people’. The theme, the scene, the opening prospect – the dawning light of a brighter day, conspired to animate our hearts and awaken an unusual joy in our souls while we seemed to be favored with the special presence of him who was born in the city of David, a Savior, even Christ the Lord. The natives are much pleased with our singing, aided by the Bass viol played by Tamoree [Humehume]. (Thaddeus Journal)

April 23rd, Sabbath. With what interest would our friends in America look upon us to-day, could they cast an eye over the wide waters and behold! The season is truly an interesting one. Probably the first sabbath in which the worship of Jehovah was ever observed in these pagan Isles. We have had divine service to-day in our own dwelling – our straw-thatched cottage – the congregation composed of white residents and Commanders of vessels now lying at the harbour, with many of the natives seated on the mats and surrounding the door. One of the oldest residents, Mr. H -, at the sound of the songs of Zion had the tears upon his furrowed cheek. He had heard nothing of the kind for more than twenty years. He is a native of Mass. 0, that it might appear that the gospel is not sent to him and others, after this long voluntary banishment from it, in vain! (Sybil Bingham)

April 23. This has been an interesting Sabbath to us all. Attending attended a meeting at brother B[inghams]’s. The chief, several of the natives, and between 20 and 30 white men were present, besides the mission family. The chief had a manned by his side to interpret the sermon as fast as delivered. He was very attentive, and appeared pleased with the preaching. What an interesting thought that after ages have rolled away and clouds of superstition and ignorance have darkened the minds of this people, the gospel is now preached and pardon and salvation offered to them through a crucified Redeemer. May God give them the ears to hear and heart to understand and obey the truth. (Mercy Partridge Whitney Journal)

“Immediately on landing, the missionaries commenced the public and private worship of God, which they had regularly maintained down to the last intelligence from them. On the Sabbath, they preached not only to the mission family, but to many residents, officers of vessels, and seamen, who were occasionally present. In some instances, they preached on board of ships, at the request of the masters.

Thus many immortal beings, speaking our language most of them our countrymen, were again favored with the proclamation of the Gospel, after a long absence from the means of grace. It is, indeed, a very important consideration, respecting this mission, that it brings divine truth to some, who have voluntarily, through a long portion of their lives, exiled themselves from the sanctuary; and to others, who would gladly hear the things, which belong to their peace, though from their pursuits they have seldom enjoyed the preaching of the Gospel.

When the missionaries preached, whether on deck or on shore, a very respectful attention was given by the hearers generally; and strong hopes were entertained, that two or three mates of the Thaddeus had experienced great and permanent benefit, from the religious instruction, which they had heard during the voyage, and after their arrival.

In this connexion it may be proper to state, that the masters of vessels, almost without an exception, showed kindness to the mission family, and appeared to wish great success to the under taking. From their acquaintance with the chiefs, and from the trade which is carried on at the islands, they have it in their power to exert a very salutary influence over the minds of the natives.

For every instance, in which they availed themselves of this power, to render the situation of the missionaries comfortable, they will receive the cordial thanks of all the friends of missions, to whom the knowledge of their kindness is communicated.

Among the visitors, whose attentions had a cheering effect upon the minds of the missionaries, the name of Captain Valentine Starbuck, formerly of Nantucket, but now master of a London whaler, deserves to be particularly mentioned. During several visits of considerable length, he manifested a great interest in the mission, and liberally imparted to it such articles as he could conveniently spare, beside subscribing generously to a school fund of which he and others laid the foundation. (12th Annual Meeting Report of the ABCFM, 1821)

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April 22, 2019 by Peter T Young Leave a Comment

Written Hawaiian Language, Schools … Literacy

On the afternoon of January 20, 1778, Cook anchored his ships near the mouth of the Waimea River on Kauai’s southwestern shore.

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

Before the foreigners arrived, Hawaiians had a vocational learning system, where everyone was taught a certain skill by the kahuna. Skills taught included canoe builder, medicine men, genealogists, navigators, farmers, house builders, priests, etc.

After a couple of weeks, there, Cook headed to the west coast of North America.

A new era opened in the Islands with the arrival of the first American Protestant missionaries. On October 23, 1819, the Pioneer Company of American Protestant missionaries from the northeast US, led by Hiram Bingham, set sail on the Thaddeus for Hawai‘i. They arrived April 4, 1820.

The American Protestant missionaries were preachers and teachers.

On May 10, 1820, Ruggles notes, “This afternoon the king (Kaumuali‘i) sent to me and requested that I would come and read to him in his bible. I read the first chapter of Genesis and explained to him what I read as well as I could.”

“He listened with strict attention, frequently asking pertinent questions, and said I can’t understand it all; I want to know it; you must learn my language fast, and then tell me all. No white man before ever read to me and talk like you.”

In addition to preaching the gospel, one of the first things the missionaries did was begin to learn the Hawaiian language and create an alphabet for a written format of the language.

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

Initially, the missionaries worked out a Hawaiian alphabet of 17-English letters. Then, on July 14, 1826, the missionaries established a 12-letter alphabet for the written Hawaiian language, using five vowels (a, e, i, o, and u) and seven consonants (h, k, l, m, n, p and w).

The chiefs became proponents for education and edicts were enacted by the King and the council of chiefs to stimulate the people to reading and writing. The missionaries established schools associated with their missions across the Islands.

By 1831, in just eleven years from the first arrival of the missionaries, Hawaiians had built 1,103 schoolhouses. This covered every district throughout the eight major Islands and serviced an estimated 52,882 students.

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

By 1832, the literacy rate of Hawaiians (at the time was 78 percent) had surpassed that of Americans on the continent. The literacy rate of the adult Hawaiian population skyrocketed from near zero in 1820 to a conservative estimate of 91-percent – and perhaps as high as 95-percent – by 1834. (Laimana)

Click HERE to view/download Background Information on Written Hawaiian Language, Schools … Literacy

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Hawaiian Alphabet

April 21, 2019 by Peter T Young Leave a Comment

Kāneiolouma

If there are sites across the state that are worthy of restoration, Kāneiolouma would be on the short list for most (and probably at the top.)

As noted by Henry Kekahuna in the late-1950s, “No such thing as a real, truly authentic Hawaiian village of ancient type exists anywhere in the Hawaiian Islands today. All attempts to produce anything of the kind have been merely superficial.”

“The island of Kauai should receive the honor of being the very first to produce the only true Hawaiian village of ancient character in the world … Such a project would keep old Hawai‘i, not only in inanimate form as at present, but as living reality.”

The “Po‘ipu Beach Park Mauka Preserve,” covering 11.04 acres, was created by the county in recognition of Kāneiolouma’s archaeological, historical and cultural significance to Kauai.

Kane-i-olo-u-ma translates as Kane-who-drove-and-pushed. Kāne is a principal god and associated with fresh water and it is his relationship with the other gods that brings forth life.

Lono, the god of agriculture, along with Kāne’s help, insures a life cycle and abundance to all animal husbandry and crops. Kanaloa, the god of the sea, also needs Kāne’s help in order to insure a life cycle for the fish. This is significant as these three components are represented at Kāneiolouma.

“The heiau was the principle medium through which all religious activities were manifested, and was therefore the most important representative of religion collectively in ancient Hawai‘i,” said Henry Kekahuna, a surveyor with more than 68 heiau to his credit, and a kahuna of note, in his presentation to the Kauai Historical Society in 1957.

“Such was the fundamental philosophy of the Hawaiians. All principle activities of their lives were necessarily parts of a whole, that whole being perfected in and through the heiau. Not merely was the heiau a place of worship. In the lives of the people, it also functioned as a mighty powerhouse of all spiritual life, human and non-human.”

As noted by Henry Kekahuna in his 1959 mapping of the Kāneiolouma complex, the Kāneiolouma heiau at Po‘ipu had three main sections (religion, agriculture and aquaculture (fish ponds.))

On the East side, there is a large sports arena where Hawaiian games such as forearm wrestling, or uma, wrestling, or hakoko, and deadly grappling, or lua, were carried on.

On the South side, there is a large fishpond where special fish intended only for the ali‘i were raised. The Waiohai spring is the center of this fishpond.

Extensive walled enclosures, alters, numerous bases for temple images, shrines, taro patches, irrigation ditches, a series of large fishponds, house platforms, extensive cooking areas, and terracing throughout make this complex ideal for rehabilitation.

Kāneiolouma is wahi pana, a storied place. It is considered sacred to the Hawaiian culture, as well as an important historic landmark for the residents of Kauai.

Within the complex, an intricate system of walls and terraces trace the architecture of an ancient way of life. Near its center, the complex contains what may be the only intact Makahiki sporting arena in the state.

The amount of monumental Hawaiian architecture represented here has the potential of yielding important information regarding ancient temple religion, agriculture and fishpond management.

The Kāneiolouma and agricultural site complex is part of a huge complex of agricultural and habitation sites ranging from Kōloa town to the coast of Poʻipū and ranging from the Weliweli area westward to Kukui‘ula Bay and the Kōloa Field System.

This site complex offers the only archaeological area that is not on private land. Eventually, this complex may be the only such accessible complex on the entire south shore of the Kōloa District.

Culturally, the heiau and agricultural site area could become a heritage place, a marker for the Native Hawaiians to identify with their prehistory and their ancestry; with clearing, preservation, restoration and maintenance it can serve as an interpretive park.

For more than a decade, Kauai locals have been working on stabilizing the Kāneiolouma complex. In 2009 they founded Hui Mālama O Kāneiolouma, an independent 501(c)3 non-profit organization.

In July 2010 a landmark agreement with the Kauai County Council and Mayor Bernard Carvalho formally granted stewardship of Kāneiolouma Heiau Complex to the Hui under the County’s Adopt-a-Park program.

The agreement acknowledges the role of the Hui in the preservation, protection and enhancement of the complex, and for future development of the complex as an educational center for Kauai residents and the world.

Kāneiolouma is one of the featured Points of Interest on the Holo Holo Kōloa Scenic Byway and is an important part of the Byway’s Corridor Management Plan. We prepared the Byway’s Plan.

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April 20, 2019 by Peter T Young Leave a Comment

Loko Nui o Wailupe

In ancient Hawai‘i, fishponds were an integral part of the ahupua‘a. Hawaiians built rock-walled enclosures in near shore waters, to raise fish for their communities and families. It is believed these were first built around the fifteenth century.

The ancient Hawaiian fishpond is a sophisticated land and ocean resource management technique. Utilizing raw materials such as rocks, corals, vines and woods, the Hawaiians created great walls (kuapā) and gates (mākāhā) for these fishponds.

It is reported that there were 488 fishponds statewide, however only about 60 fishponds remain recognizable today.

Thirteen fishponds have been restored statewide, with six ponds currently in use: three on Molokai, one on the island of Hawai‘i and two on O‘ahu.

Reportedly, O‘ahu alone had 97 fishponds, but only six accessible ponds remain today and all are located on the windward side.

In 1848, when King Kamehameha III pronounced the Great Māhele, or land distribution, Hawaiian fishponds were considered private property by landowners and by the Hawaiian government.

This was confirmed in subsequent Court cases that noted “titles to fishponds are recognized to the same extent and in the same manner as rights recognized in fast land.”

Some coastal fishponds are privately owned. Over the years, many of them have been filled and, typically, developed with houses.

Loko Nui o Wailupe, the large fishpond at Wailupe, was simply called “Wailupe fishpond” or “big pond” in Boundary Commission records (it was also referenced as Punakou Pond).

The pond covered an overall area of approximately 41-acres. Its perimeter wall was approximately 2,500 feet long; it had four mākāhā (sluice gates.) The typical section of the wall was approximately 2-feet thick.

It was claimed as Crown land together with the Punakou spring (Punakou spring was formerly on the mauka side of Wailupe fishpond.)

Wailupe Pond is an example of an ancient fishpond that was subsequently filled and developed. It was one of a few historic fishponds that were built on the shore of Maunalua Bay.

Some of the others include Niu, now Niu Peninsula and Kuapā at Hawaii Kai, now Hawaii Kai Marina.

The pond lay within the Wailupe ahupua‘a owned by the Hind family. Apparently, the tsunami of 1946 severely damaged the seaward walls of the pond.

The Hinds then sold the property to Lowell Dillingham (owner of Hawaiian Dredging Company) who lived nearby.

In 1947, Robert Hind, Ltd began developing Wailupe Valley as the residential community of ‘Āina Haina. In 1948, in conjunction with the development of the valley, the Hawaiian Dredging Company, owner of the historic fishpond, converted it into a residential subdivision.

A deep channel (depth of approximately 12 to 20 feet) was dredged around the pond, as well as a channel through the reef to the open ocean) and dredge material filled in the pond, creating what is now Wailupe Peninsula (commonly referred to Wailupe Circle.)

The fishpond was filled with more than half a million cubic yards of coral (the at-grade elevation of the Peninsula is approximately five feet above mean sea level (msl.))

When the boat channel was dredged, a narrow margin of shallow reef (approximately 10 to 20-feet wide) was left to remain between the perimeter seawall and the boat channel.

Times and land uses have changed. What once was a fishpond is now a residential community; Wailupe Pond is an illustration of that.

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April 19, 2019 by Peter T Young 4 Comments

Manini

“The number of foreigners residing at the islands is far greater than I supposed. Four American mercantile houses – two of Boston, one of New York, and one of Bristol, Rhode Island – have establishments at this port, to which agents and clerks are attached.”

“Their storehouses are abundantly furnished with goods in demand by the islanders; and, at them, most articles contained in common retail shops and groceries, in America, may be purchased.”

“There is another class, consisting of fifteen or twenty individuals, who have dropped all connexion with their native countries, and become permanent residents on different islands; and who hold plantations and other property under the king awl various chiefs.”

“Of these, Marini (Don Francisco de Paula y Marin) a Spaniard, interpreter for the government; … “Marini (has) been at the islands more than thirty years; and (was a companion and counsellor) of Tamehameha.”

Marin “accumulated much property, holds many plantations, and owns extensive flocks of goats, and herds of cattle; and is said to have money in fund, both in the United States and in England.”

“He has introduced the grape, orange, lemon, pine-apple, fig, and tamarind trees, but to a very limited extent; and seemingly from a motive entirely selfish: for he has perseveringly denied the seeds, and every means of propagation, to others, and been known even secretly to destroy a growth that had been secured from them without his knowledge.”

“A considerable quantity of wine is yearly made from his vineyard; and his lemons and pines, by sales to ships and in the town, bring quite an income.”

“He has a numerous breed of mules; and several horses, some twenty or thirty of which have within a few years been brought from the coast of California, and are now rapidly increasing.”

“Flocks of beautiful doves, also an importation, are domiciliated at his establishment; and some few miles from the town, along the coast, there is an islet, covered with the burrows of English hares, belonging to him.” (CS Stewart.)

Don Francisco de Paula Marin (known to the Hawaiian as “Manini”) was a Spaniard who arrived in the Hawaiian Islands in 1793 or 1794 (at about the age of 20.) Manini’s nickname appears to be the closest way that the Hawaiians could pronounce his name.

His knowledge of Western military weapons brought him to the attention of Kamehameha, who was engaged in the conquest of O‘ahu. Marin almost immediately became a trusted advisor to Kamehameha I.

Marin spoke four languages (he arrived fluent in Spanish, French and English, and learned Hawaiian) and was employed by Kamehameha as Interpreter, Bookkeeper and part time Physician (although he had no formal medical training, he had some basic medical knowledge.) He also served as purchasing agent for the arms that proved decisive to Kamehameha’s victory of the Battle of Nu‘uanu (1795.)

Kamehameha granted Marin a couple acres of land Ewa of the King’s compound on the Honolulu waterfront (near Nu‘uanu Stream.)

Marin then proceeded over the next several years to erect the first stone house built in Hawai‘i on the property, pre-fabricated wooden houses imported from New England, a cut coral breakwater wall, a wharf, storehouses, bullock pen and stone perimeter fencing.

Kamehameha also rewarded him with large tracts of land, including Ford Island in Pearl Harbor, which Marin used to raise cattle.

He was known for his interest in plant collecting and brought in a wide variety of new plants to Hawai‘i. His gardens were filled with trees, vines and shrubs.

He turned this hobby into a “ship supply” business and provided fresh fruits and vegetables to the crews of ships docked at Honolulu Harbor.

Marin was responsible for introducing and cultivating many of the plants commonly associated with the Islands. To name only a few, here are some of the plants he introduced and/or cultivated in Hawai‘i: pineapple, coffee, avocado, mango and grape vines.

He also successfully cultivated and raised oranges, figs, roses, beans, melons, turnips, tobacco, wheat, barley, cloves, tomatoes, saffron and cherries.

Marin also planted lots of potatoes, yams, breadfruit, melons, cabbage, onions, celery, and garlic, as well as wheat, rice and Indian corn. He made castor oil, soap, molasses, pickles, sugar, butter, cigars, coconut oil, candles and hay.

Hawai‘i’s first accommodations for transients were established sometime after 1810, when Marin “opened his home and table to visitors on a commercial basis … Closely arranged around the Marin home were the grass houses of his workers and the ‘guest houses’ of the ship captains who boarded with him while their vessels were in port.”

He fermented the first wine in Hawai‘i and distilled brandy. He also made rum from sugarcane and brewed beer, all of which he sold at his boarding house-saloon near the waterfront.

Marin Street near Honolulu Harbor was named for him and the Marin Tower, built in 1994, occupies the site of his boarding house.

His “New Vineyard” grapevines were located Waikiki side of Nu‘uanu Stream and makai of Vineyard Street; when a road was cut through its mauka boundary, it became known as Vineyard Street.

In April of 1819, Marin was summoned to the Big Island of Hawai‘i to assist Kamehameha, who had become ill. Marin was not able to improve the condition of Kamehameha, and on May 8, 1819, King Kamehameha I died. Marin died in Honolulu on October 30, 1837.

Marin’s contributions are best noted by Robert C. Wyllie, the Minister of Foreign Affairs, when addressing the Royal Agricultural Society of Hawai‘i in 1850, saying:

“From the brief accounts of the life and works of the don in 1809 to 1820, few of you will doubt that most of the present wealth of these islands is owing to the seeds, roots and plants introduced by Francisco de Paula Marin, and to whom the Hawaiian people are so greatly indebted.”

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