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May 28, 2018 by Peter T Young Leave a Comment

Edmund R Butler

Edmund R Butler “arrived at these Islands in the year 1813 from Boston Mass. Shortly afterwards Kamehameha 1st granted him a farm called Kawaiiki, near Honolulu, O‘ahu, in the district of Kapalama.”

“Afterwards in the year 1817, Kamehameha 1st further granted (Butler) a district of land on the Island of Maui, situated between the village of Lahaina and Lahainaluna called Pū‘ou.”

“(He has) continuously occupied these lands until this time, except some portion of the second named land at Lahaina, which was taken from him by the Donor, and conferred upon the seminary at Lahainaluna.”

“The first mentioned land called Kawaiiki, was again assured to the Claimant by his present Majesty (King Kamehameha III) in the year 1831.” (LCA-32 Testimony)

To help tell his story, the following are snippets of the diversity of Butler’s involvement and interests and his time in the Islands …

On August 17, 1818, Hipólito (Hypolite) Bouchard arrived on ‘La Argentina’ at Kealakekua Bay. He found the Argentine corvette ‘Chacabuco’ (‘Santa Rosa’) in the Bay and learned that the crew of the Santa Rosa had mutinied near Chile’s coast and headed to Hawaiʻi, where the crew had attempted to sell the vessel to the Hawaiian king.

King Kamehameha bought the ship (for “6000 piculs of sandal-wood and a number of casks of rum.”) Bouchard found things to trade (reportedly Bouchard gave Kamehameha the honorary title of colonel together with his own uniform, hat and saber (nava-org)) and he took charge of the Santa Rosa, which he had to partially rebuild.

During negotiations with King Kamehameha, he also signed and Kamehameha placed his mark on an agreement.

In part, the agreement set to “consign to Senor Don Eduardo Butler, resident of the Sandwich Islands, the offices of agent of my nation with full authority in national matters, political affairs, national commerce and in mailers of the Cabinets”.

It also noted, “… when ships from the United Provinces of the Rio de la Plata arrive in that dominion that this gentleman (Butler) have authority, in company with Your Majesty Kamehameha, over all matters pertaining to the Government of the United Provinces of the Rio de la Plata … I beg Your Majesty to recognize Senor Don Eduardo as agent of the Government of the United Provinces”.

Reportedly, in the memoirs of Captain José María Piris Montevideo (member of the expedition) Bouchard asserts that Kamehameha signed a Treaty of Commerce, Peace and Friendship with Hipólito Bouchard, which recognized the independence of the United Provinces of Rio de la Plata. (Some suggest this was that document.)

Edmund Butler briefly operated a tavern in Lahaina, Maui, as early as 1819. However, the governor of Maui, strict Christian Hoapili, curbed the sale of liquor on that island. (Hibbard)

Butler was present at the first printing by the American Protestant missionaries, “January 7, 1822 … A day of spiritual interest. Commenced the first printing ever done in the Sandwich Islands, the operators of the printing press having fitted up for the purpose one of the thatched houses built for us by the government.”

“Governor Cox (Ke’eaumoku, Governor of Maui), who seems to take as friendly an interest in our work as any of the chiefs, was present and assisted with his own hands in composing a line or two and in working off a few copies of the first lesson of Hawaiian syllables, having the composing stick put into his hands and being shown when to take and how to place the types and then to pull the lever.”

“Several gentlemen, also, were present, Captain Masters, Captain Henry, Mr. Hunnewell from America, and Mr. Butler, a resident of Maui, who also took an interest in this novel scene, while one of the highest chiefs of these islands aided in commencing the printing of his native tongue.” (Gulick)

In 1823, when the Second Company of missionaries arrived, and Taua, Reynolds, Stewart, Loomis and Betsey Stockton escorted the ailing Keōpūolani to Lāhainā, they noted …

“The settlement is far more beautiful than any place we have yet seen on the islands. The entire district, stretching nearly three miles along the sea-side, is covered with luxuriant groves …”

“… not only of the cocoa-nut, (the only tree we have before seen, except on the tops of the mountains,) but also of the bread-fruit and of the kou, a species of cordia, an ornamental tree, resembling, at a distance, a large and flourishing, full, round-topped apple-tree …”

“… while the banana plant, tapa, and sugar-cane, are abundant, and extend almost to the beach, on which a fine surf constantly rolls.”

“On coming to an anchor, Karaimoku (Kalanimōku) expressed his regret that there was no house at the disposal of himself or the queen, suitable for our accommodation: and wished us to procure a temporary residence with Mr. Butler, an American established here, till houses could be provided for us by Keōpūolani.”

“We were soon met by Keōua, the governor of Lāhainā, to whom I delivered a letter of introduction from his friend Laʻanui, at O‘ahu, and proceeded in search of the plantation of Mr. Butler.”

“We found his enclosure pleasantly situated about a quarter of a mile directly in rear of the landing-place, and were received by him in a kind and friendly manner.”

“When acquainted with our object in coming to Lahaina, he proffered every assistance in his power, and tendered his best house for the reception of our families.”

“His civility greatly prepossessed us in his favour, and made us almost forget that we were in the land of strangers.”

“He returned to the barge with us, to bring the ladies on shore; and early in the afternoon our whole number were comfortably and quietly settled in the midst of his luxuriant grounds.”

“The thick shade of the bread-fruit trees which surround his cottages – the rustling of the breeze through the bananas and the sugar-cane – the murmurs of the mountain streams encircling the yard – and the coolness and verdure of every spot around us …”

“… seemed, in contrast with our situation, during a six months’ voyage, and four weeks’ residence on the dreary plain of Honoruru, like the delights of an Eden …”

“… and caused our hearts to beat warmly with gratitude to the Almighty Being, who had brought us in safety to the scene of our future labours, and had at once provided us with so refreshing an asylum.” (CS Stewart)

“October 1823 was a dangerous time to be at O‘ahu. The king had been tricked into another drinking bout by American traders while he was at Lahaina in September.”

“As a result, some of his chiefs spread tales around Honolulu that all the white men would be expelled from the island. Then Liholiho and his chiefs took an extraordinary step: they stopped trading and refused to permit any of their people to trade.”

“A report circulated that the king and his chiefs would not pay their sandalwood debts. Talk of rebellion made the gossip rounds, and Edmund Butler, an American resident, warned the king on October 16 that ‘the gentlemen’ (meaning whites) were going to kill him.”

“Clearly, threats against him from members of the American trading community had reached the point where Liholiho needed to take bold, decisive action. It may not have been coincidence that on that same day Starbuck ordered the ship’s company to return from shore duty and put L’Aigle in shape for a long voyage.” (Corley)

Butler’s daughter, Hannah (Hana), was the first wife of James Campbell. In 1850, after several years in Tahiti, Campbell boarded a whaling ship which brought him to Lahaina, Maui. (CHS)

Campbell made a good living as a carpenter and made a fortune investing in sugar production and real estate investing after inheriting property from his first wife, Hannah, in 1858. (Roth) In 1860 James Campbell, with Henry Turton and James Dunbar, established the Pioneer Mill Company, which became the basis of Campbell’s fortune.

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Kamehameha-Bouchard_Agreement-Translation-(HSA) (1)

May 27, 2018 by Peter T Young Leave a Comment

Sunday Storms

In the 1820s and 1830s, Hawai‘i rulers found themselves between two competing sets of foreigners – merchants and missionaries.

American and European merchants hoped to continue to advance their businesses in the relaxed moral atmosphere of the isolated Islands. A big part of their market were the whalers.

On the other hand, American Protestant missionaries were preaching and teaching the Hawaiians, seeking to Christianize the native population. (Kashay)

White traders and American Protestant missionaries had presented the Hawaiians with two competing visions of life.

Ka‘ahumanu and her followers seem to have concluded that an alliance with the missionaries would bring greater religious, political and economic benefits than the future envisioned from the foreign businessmen.

By adopting Christianity, Ka‘ahumanu and most of the other Chiefs could claim to rule in the name of the God worshipped by most western leaders, perhaps gaining legitimacy and respect in their eyes. (Kashay)

In March 1831, Kaʻahumanu and Kuakini came down hard, imposing moral law in Honolulu. The two restricted liquor licenses, the sale of rum, and gambling. They also tabooed “lewdness, & Sabbath breaking”, meaning that both Hawaiians and foreigners could no longer play games, dance, ride horses, or carouse on Sundays.

At a public meeting on April 1, 1831, Kauikeaouli announced that he had sequestered the lands, forts and laws of Honolulu, and had given them to Kaʻahumanu.

She, in turn, decreed that future governmental policy would be based on the 10 Commandments, and put Kuakini in charge of enforcement. (Daws)

The new Governor threatened that ‘if any transgressed he should take all their property and pull their houses down.’ Under the leadership of a native by the name of ‘Big Ben,’ the Hawaiian police constantly patrolled the streets of Honolulu.

As part of their new duties, they invaded private homes, grog shops, and gambling halls, searching for contraband liquor and lawbreakers. In the process, Big Ben’s force confiscated drinks, broke up billiard, bowling, and card games, and wreaked havoc on the lives of the foreign population. (Kashay)

For example, as William French rolled a newly purchased cask of wine to his house, he was surrounded by a group of soldiers who confiscated the barrel and took it to the fort overlooking Honolulu harbor.

On another occasion, ‘several persons were rolling Ninepins (a bowling game,) the Guard came in & Stole the Balls and Pins’. Under such circumstances, the foreign merchants expressed anger and frustration over the new restrictions. (Kashay)

In April 1831, when a group of armed Hawaiian soldiers invaded Mr. Dowsett’s billiard room and tried to stop the men from playing, John Coffin Jones, the US Agent for Commerce, and many others, “told them to fire, that they would play as long as they pleased”.

Big Ben then threatened to tear down the building and Jones instructed him to go ahead. Apparently, the soldiers desisted after Richard Charlton rushed to the billiard hall armed with pistols. Leaving Dowsett’s establishment, the soldiers broke into a number of other homes, ransacking them as they searched for hidden caches of rum.

The merchants resisted the crackdown violently. For example, on the occasion when the native police stole the foreigners’ bowling balls and pins, the merchants “hustled” some of the guards.

Kuakini responded to the traders’ Sabbath breaking by confiscating their horses and forcing them to pay fines before they could retrieve them. Kuakini also clamped down on the makaʻāinana (commoners) by sending a crier around the streets, ordering them to attend church and school and to leave the white men alone.

Clearly, the lengths that the foreign businessmen went to resist the moral laws and clashes between the malcontents and commoners indicate that the Christian chiefs’ crackdown had gotten out of hand. (Kashay)

The missionaries, supported by the chiefs, were able to extend their sabbatarianism. At the height of the conflicts (storms), “crowd(s) of natives gathered in the streets each Sunday to watch club-wielding policemen topple foreigners from horseback”. (Daws)

Somewhat ironically, all seamen, whether pious or otherwise, were concerned to preserve their perceived right to leisure time of a sort on Sundays. Tradition said that only essential work was done on shipboard on the Sabbath, but on most whalers essential work included taking and rendering of whales.

Normal leisure patterns might include washing clothes, scrimshawing, overhauling personal possessions in one’s sea chest, or simply relaxing. (Busch)

New England captains were familiar with quiet Sundays, but still might be surprised at the extent of regulation in a society where virtually no activities were permitted on the Sabbath aside from religious observances, and certainly not such suspect pagan traditional practices as dancing.

That trade on Sunday might be prohibited was no surprise; stores were not open at home either. But other aspects excited comment: “the natives are forbide to do anything not as much as to cook their victuels,” recorded Shadrack Freeman of the Orion at O‘ahu in 1831. (Busch)

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May 26, 2018 by Peter T Young Leave a Comment

Luakini

“There were two rituals which the king in his eminent station used in the worship of the gods; one was the ritual of Ku, the other that of Lono. The Ku-ritual was very strict (oolea), the service most arduous (ikaika).”

“The priests of this rite were distinct from others and outranked them. They were called priests of the order of Ku, because Ku was the highest god whom the king worshipped in following their ritual.”

“They were also called priests of the order of Kanalu because that was the name of their first priestly ancestor. These two names were their titles of highest distinction.”

“The Lona-ritual was milder, the service more comfortable. Its priests were, however, of a separate order and of an inferior grade. They were said to be of the order of Lono (moo-Lono ), because Lono was the chief object of the king’s worship when he followed the ritual. The priests of this ritual were also said to be of the order of Paliku.”

“David Malo uses the terms mua and heiau almost as if they were interchangeable, and meant the same thing. The mua was the men’s eating house, tabu to women. The family idol, were probably kept there, and it seems as if some part of it was set apart as a shrine or heiau.” (Malo)

“The heiau at which fishermen worshipped their patron deity for good luck was of the kind called kuula; but as to the gods worshipped by fishermen, they were various and numerous, each one worshipping the god of his choice. The articles made tabu by one god were different from those made tabu by another god.” (Malo)

“Heiau ma‘o … was a temporary structure of small size for the use of the aliis only, any when its purpose was over, it was taken down. It was a slight structure covered with tapa cloth stained with ma‘o, of a reddish color.”

“The Ku-koa‘e was a temple for purification. The meaning of the word seems to have reference to a standing apart, by itself. For an anahulu, ten days, the king must not enter into any other heiau.”

“The mapele was a thatched heiau in which to ask the gods blessing on the crops. Human sacrifices were not made at this heiau; pigs only were used as offerings.”

“Any chief in rank below the king was at liberty to construct a mapele heiau, an mm 0 Lono, a kukoae, or an aka, but not a luakini. The right to build a luakini belonged to the king alone. The mapele, however, was the kind of heiau in which the chiefs and the king himself prayed most frequently.”

“The luakini was a war temple, heiau-wai-kaua, which the king, in his capacity as ruler over all, built when he was about to make war upon another independent monarch, or when he heard that some other king was about to make war against him; also when he wished to make the crops flourish he might build a luakini.”

“Luakini (was a) heiau of the highest class, a war-temple, in which human sacrifices were offered; named from a pit, lua, and kini, many; into which the mouldering remains were finally cast.” (Malo)

“It was a great undertaking for a king to build a heiau of the sort called a luakini to be accomplished only with fatigue and redness of the eyes from long and wearisome prayers and ceremonies on his part.”

The main features of a luakini, enclosed by walls or wooden fences, included the:

“Lananuumamao, or ‘anu‘u – a wooden framework obelisk that served as an oracle tower. It was usually more than twenty feet tall and contained three platforms.”

“The lowest symbolized the earth, the abode of humans, and was where offerings were placed; the middle was viewed as the space of birds and clouds and was where the high priest and his attendants conducted services …”

“… the highest platform symbolized the heavens – dwelling place of the gods – and could only be ascended by the high priest and the king. This was where the high priest received inspiration and acted as intermediary with the gods.”

“The entire structure was covered with bleached kapa. It was a highly visible component of the temple platform area and contained within a refuse or bone pit where decayed offerings and bones of victims were cast (lua pa‘u).”

“Lele — an offertorium, the altar on which offerings were left”

“Hale pahu — the drum house, enclosed except at the front”

“Hale mana — the largest, most sacred house on the heiau platform, used by the king and the officiating priest during kapu periods”

“Wai‘ea – a small house for incantations in which the ‘aha ceremony took place. Relaxing of the kapu proclaimed over the new heiau depended on obtaining an aha, a mat braided out of a rare seaweed found only in the deep ocean.”

“Coconut fiber was combined with the seaweed in braiding the ‘aha, which was used to decorate the shrine of Ku. If the seaweed was not found immediately, the search continued for months or years”

“Hale umu — the oven house for temple fires house at the entrance to the temple”

“Kipapa — a pavement of large stones for ceremonial use ‘ili’ili — a pavement of pebbles used as flooring”

“Haku ‘ōhi‘a — (Lord of the ‘ōhi‘a tree) the chief idol. Other temple images, up to twelve feet tall, were arranged in various ways within a heiau — some were in a fence configuration and others adorned the walls.” (Malo)

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May 25, 2018 by Peter T Young 1 Comment

Boris Ignatieff

Boris Ivanovitch Ignatieff was born December 4, 1874 to a prominent Don Cossack family. A brother became Governor-General of Irkutsk Province after high rank in the Imperial Army.

Boris “fought for half a dozen Balkan governments before he was 30, was in one army after another almost continuously. Was cited for bravery and decorated 12 times in 10 years, and only left the Balkans when, for the moment, there was peace there.” (Montana Standard, December 8, 1929)

At 17, he saved his Russian commander’s life under fire from the Turkish army. His criticism of the Russian regime led to his exile when he was 20.

“Went to South America. And for several years was a real ‘soldier of fortune,’ fighting with different armies. But always for what he considered to be the right; was in numerous engagements, great and small, and was again decorated.”

“Tried living in peace in the United States for a time, but could not stand the monotony. Enlisted and fought in the Spanish-American War.” (Montana Standard, December 8, 1929)

He became a US citizen and took the name Sam Johnson. Johnson had no use whatever for “anything humdrum” and would do almost anything to get into the thick of things.

He made way to Honolulu in 1893 via the merchant marine and service in the Argentine Army (wounded, with decorations). Entered service as a private in the Hawaiian National Guard, rising to Brigadier General and Hawai‘i’s third Adjutant General.

Although he had reached the envious post of militia brigadier general, he relinquished his commission and had become a private again when, in his rage, he had found that he was not being sent to Europe to fight in World War I.

Stationed in Hawaii, he had decided that if he renounced his rank and started all over again in the States, he might have a chance to get into the fight. (Faulstich)

“So I resigned my commission and went to the States to get into training. I thought I would be recommissioned and sent to France where I could pot a few Krauts.” (Johnson; Faulstich)

He transferred to the Regular Army as Major in 1915, apparently expecting US to fight Germany. He commanded US troops [27th Rgt, 33 Div, American Expeditionary Forces (Siberia)] on the troopship USS Sheridan en route to Vladivostok, 1918. He was a major figure in the International Police Force in Siberia.

While with the allied forces, he “was sent to Vladivostock in command of the second expedition of 4,000 men in Camp Fremont, and there became chief of the international Military Police, where he rendered distinguished service.”

“Heard of the capture and imprisonment of a General Romanovsky, broke through the lines under heavy machine gun fire, engaged the general’s guard in a hand-to-hand fight, rescued the general and his family, and got them out of Russia.”

“As a token of his appreciation, the general took from his own coat a certain flaming medal of honor and pinned it on …. When the latter came to examine it, he found it was the medal of the officer’s order, Cross of St George, the highest Russian honor for valor – and the one he had denied at 17 because of his youth.” Montana Standard, December 8, 1929)

He lived in the Philippines for a time and managed a large plantation there. Then he bought a ranch in Texas. He later was liquor enforcement chief in San Francisco during prohibition.

He lived with Mrs. Johnson in an apartment on Lombard Street, and ultimately had been confined to his bed or a chair. He died in San Francisco, February 24, 1948.

Years after his Siberian sojourn, Johnson passed away quitely in his sleep at the Fort Miley Veterans’ Hospital near San Francisco. His moment of death was unlike his life. As a soldier of fortune, he had taken part in unnumbered battle in uncounted wars. The rewards of his military achievements, however, live on. Johnson was awarded nearly eighty decorations. (Faulstich)

He received three decorations from the Argentine Republic; the Distinguished Service Cross (DSC) and Siberian campaign medal from the United States; DSO from Great Britain; the Croix de Guerre with palm from France …

Emblem of the Knight of the Crown and Order of the Crown of Italy from Italy; Distinguished Service War Cross from Czechoslovakia; the Rising Sun, Imperial Order of Meiji, from Japan …

Striped Tiger of the Order of Wen-Hu from China; Order of the White Eagle with sword from Serbia, and officers Order of St. George and a dozen other decorations from Russia.

The US Distinguished Service Cross was for actions November 17-18, 1919 in rescuing non-combatants (including, apparently, a cat) caught in a crossfire between Russian factions in Vladivostok.

“On three successive occasions Major Johnson went through a zone swept by intense fire of contending factions to the railroad station and brought out noncombatants through the continuous fire from rifles and machine guns.” Military Times)

He also won a Carnegie Medal for Heroism in a civilian rescue in Hawaii in 1915. (Holscher) (Lots of information here is from Orr, Faulstich and Holscher.)

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May 24, 2018 by Peter T Young Leave a Comment

Kawaihae – First School?

When the Pioneer Company of American Protestant missionaries first stopped at Kawaihae, an emissary was sent into the village to learn the whereabouts of the king. Lucy G. Thurston, wife of Reverend Asa Thurston, recounted the event …

“Approaching Kawaihae, Hopu went ashore to invite some of the highest chiefs of the nation. Kalanimōku was the first person of distinction that came. In dress and manner he appeared with the dignity of a man of culture.”

Obviously familiar with western customs, the chief gallantly bowed and shook the hands of the ladies. Mrs. Thurston continued, “The effects of that first warm appreciating clasp I feel even now. To be met by such a specimen of heathen humanity on the borders of their land, was to stay us with flagons, and comfort us with apples.”

After sending gifts of hogs and sweet potatoes, Kalanimōku appeared and Bingham comments on ‘his great civility.’ “His appearance was much more interesting than we expected. His dress was a neat dimity jacket, black silk vest, mankin pantaloons, white cotton stockings, and shoes, plaid cravat, and a neat English hat.” (Bingham)

After a brief stop at Kawaihae, where they learned of the death of Kamehameha and the abolition of the old religion, they proceeded down the coast to Kailua with the chiefs on board to meet with the new king and hopefully gain permission to remain in the islands to establish a mission. (Del Piano)

Kamehameha had granted Kawaihae Komohana ahupua‘a (present Kawaihae 1) to Kalanimōku, his ‘prime minister’:

“As his principal executive officer (his kalaimoku according to the traditional scheme of government), Kamehameha appointed a young chief named (in modern writings) Kalanimōku …”

“… in his own lifetime, this chief was usually called Karaimoku by the Hawaiians, sometimes Kalaimoku; foreigners rendered his name Crymoku or Crimoku or gave it some similar form …”

“… he himself adopted the name of his contemporary, the great English prime minister, William Pitt, and he was frequently referred to and addressed by foreigners as Mr. Pitt or Billy Pitt.”

“Kalanimōku was Kamehameha’s prime minister and treasurer, the advisor on whom the king leaned most heavily. He was a man of great natural ability, both in purely governmental and in business matters. He was liked and respected by foreigners, who learned from experience that they could rely on his word.” (Kuykendall)

Kalanimōku maintained a residence at Kawaihae and was there when the first company of Protestant missionaries reached the Hawaiian Islands in 1820. (Cultural Surveys)

At Kawaihae, the missionaries took aboard a number of chiefs who sailed with them south to Kailua, Kona where they anchored on April 4, 1820. (Cultural Surveys)

“Thus to facilitate the diffusion of light over these islands, we were quickly and widely scattered’. (Bingham) They quickly set about establishing mission stations.

Reverend Asa Thurston; Mrs. Lucy Goodale Thurston; Thomas Holman, MD; and Mrs. Lucia Holman, accompanied by Hawaiian converts Thomas Hopu and William Kanui, were sent to Kailua to minister to the people of that district — teaching them literature, the arts, and most importantly, Christianity (“training them for heaven”). (NPS)

“Arrangements were made by the 23d of July, for Messrs. W(hitney) and R(uggles). and their wives to take up their residence at Waimea, on Kauai.”

“On the eve of their departure from Honolulu, eleven of our number united in celebrating the dying love of our exalted Redeemer, for the first time on the shores of the Sandwich Islands, and found the season happy.” (Bingham)

Among their first pupils were the new king and his younger brother, two of his wives, and some other youths. The king was particularly interested in having Holman present to provide medical care for the royal family. (NPS)

“Mr. Loomis hastened to Kawaihae and engaged in teaching Kalanimōku and his wife, and a class of favorite youths whom he wished to have instructed.” (Bingham)

“The first resident missionary at Kawaihae was Elisha Loomis, a 21-year old printer, who was supported by Kalanimōku. In the summer of 1820, Loomis was given two buildings (a schoolhouse and a dwelling place) and 10 youths to educate”. (Marion Kelly)

Kawaihae was the site of one of the first mission stations in the Hawaiian Islands, although it was only briefly looked after by Elisha Loomis beginning in 1821. (NPS)

Though Loomis and his pupils were moved to Honolulu in November, the schoolhouse at Kawaihae may represent the first missionary-run school in the Hawaiian Islands. (Cultural Surveys)

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