Peter T Young

March 7, 2024 by Peter T Young Leave a Comment

Spirit of ’76

Before Americans were American, they were British. Before Americans governed themselves, they were governed by a distant British king and a British Parliament in which they had no vote.

Before America was an independent state, it was a dependent colony. Before Americans expressed support for equality, their government and society were aristocratic and highly hierarchical.

These transformations were complex, but the changes owe a great deal to the Declaration of Independence of 1776, what has been properly termed “America’s mission statement.” (Monticello)

“The year 1776 is over. I am heartily glad of it, and hope you nor America will ever be plagued with such another.: (Letter to George Washington from George Morriss, Philadelphia, 1 January, 1777)

Washington shared that feeling. We celebrate 1776 as the most glorious year in American history; they remembered it as an agony, especially the “dark days” of autumn.

1776 was pivotal moments of American history, from the decision for independence to the military disasters that followed. In early December, British commanders believed they were very close to ending the rebellion, and American leaders feared that they might be right.

Yet three months later the mood had changed on both sides. By the spring of 1777 many British officers had concluded that they could never win the war. At the same time, Americans had recovered from their despair and were confident that they would not be defeated. (American Heritage)

Besides representative government, participatory politics, and popular sovereignty, Americans believed that public virtue (the subordination of self-interest to the common good) was absolutely essential in a democratic republic. Moreover, they felt that there could be no virtue in public life without corresponding virtue in private life. (NJ State Library)

Drafting the Declaration of Independence in 1776 became the defining event in Thomas Jefferson’s life. Despite Jefferson’s desire to return to Virginia to help write that state’s constitution, the Continental Congress appointed him to the five-person committee for drafting a declaration of independence.

That committee subsequently assigned him the task of producing a draft document for its consideration. Drawing on documents, such as the Virginia Declaration of Rights, state and local calls for independence, and his own draft of a Virginia constitution, Jefferson wrote a stunning statement of the colonists’ right to rebel against the British government and establish their own based on the premise that all men are created equal and have the inalienable rights of life, liberty, and the pursuit of happiness.

Through the many revisions made by Jefferson, the committee, and then by Congress, Jefferson retained his prominent role in writing the defining document of the American Revolution and, indeed, of the United States.

Jefferson was justly proud of his role in writing the Declaration of Independence and skillfully defended his authorship of this hallowed document. (LOC) The Spirit of ‘76 is a patriotic sentiment referring to freedom begun by the Declaration of Independence.

To those who risked their lives, fortunes, and sacred honor in behalf of American independence, Thomas Jefferson and his congressional colleagues promised the creation of a governmental system that would be “most likely to effect their Safety and Happiness” …

“… and derive its “just powers from the consent of the governed” as well as a social order in which all men would be “created equal” and enjoy the “unalienable Rights of Life, Liberty, and the pursuit of Happiness.”

The most important challenge to members of the revolutionary generation – indeed to subsequent generations of Americans – was translating Jefferson’s idealistic rhetoric into everyday reality.

And while the winning of independence took precedence at first over the creation of a republican society, the public record of the war years provides abundant information about the new order thoughtful Jerseymen were striving eventually to establish. (NJ State Library)

The principles outlined in the Declaration of Independence promised to lead America – and other nations on the globe – into a new era of freedom. The revolution begun by Americans on July 4, 1776, would never end.

It would inspire all peoples living under the burden of oppression and ignorance to open their eyes to the rights of mankind, to overturn the power of tyrants, and to declare the triumph of equality over inequality. (Monticello)

Thomas Jefferson recognized as much, preparing a letter for the fiftieth anniversary of the adoption of the Declaration less than two weeks before his death, he expressed his belief that the Declaration

“be to the world what I believe it will be, (to some parts sooner, to others later, but finally to all.) the Signal of arousing men to burst the chains, under which Monkish ignorance and superstition had persuaded them to bind themselves,”

“and to assume the blessings & security of self government. the form which we have substituted restores the free right to the unbounded exercise of reason and freedom of opinion. all eyes are opened, or opening to the rights of man.”

“the general spread of the light of science has already laid open to every view the palpable truth that the mass of mankind has not been born, with saddles on their backs, nor a favored few booted and spurred, ready to ride them legitimately, by the grace of god.”

“these are grounds of hope for others. for ourselves let the annual return of this day, for ever refresh our recollections of these rights and an undiminished devotion to them.” (Thomas Jefferson to Roger Chew Weightman, June 24, 1826. (Monticello))

One of the first instances of writing the phrase “Spirit of ‘76” was in a court case, Commonwealth V. Pullis (Philadelphia Mayor’s Court (1806)).

Spirit of ’76 Painting

One of America’s most iconic paintings – Spirit of ’76 – can be seen in the Selectmen’s Room at Abbot Hall at Marblehead, Massachusetts. Although a number of copies of the painting were subsequently created, this is the original. (Marblehead)

The Spirit of 76 is a painting that first went on display in 1876 to celebrate the 100th anniversary of the United States declaring independence from Great Britain in 1776. It also celebrated the American Revolution and the people’s spirit of independence and love of their country.

The painting depicts a flag bearer, drummer boy and fifer marching across a battlefield during the American Revolution. The 8′ x 10′ oil painting was created by Archibald Willard at the suggestion of Cleveland photographer Jas. F. Ryder, who felt that a patriotic painting would be appropriate for showing at the 1876 US centennial exhibition in Philadelphia.

Originally entitled Yankee Doodle. Hugh Moser, a Civil War veteran and friend of Willard’s, posed as the fifer; Henry K. Devereux, son of Gen. John H. Devereux, another neighbor, served as the model for the drummer; and Willard’s father, Rev. Samuel Willard.

Click the following link to a general summary about the Spirit of 76:

Click to access Spirit-of-76.pdf

March 5, 2024 by Peter T Young Leave a Comment

The “Japanese Problem”

Race, Ethnicity, Nationality, Culture, Heritage, Identity … some have suggested that about 100-years ago, folks used “racial” referring more specifically to nationality rather than ethnicity. In other words, the concern then was that a foreign nation was gradually supplanting parts of another.

Never-the-less, at the time, folks were concerned with the growing numbers of foreign nationals, especially Japanese; racial conflicts were developing and the military feared Japanese expansion. Growing immigrant population, including those from Japan started to concern some in the Islands, as well as on the continent.

In response, the Commission of Relations with Japan, appointed by the Federal Council of the Churches of Christ in America retained Professor HA Millis of the University of Kansas who authored the “Japanese Problem in the United States” (1915.)

He “believe(d) in restriction in numbers and in keeping the laborers from immigrating to this country. But once here, the Japanese should not be discriminated against.” (Millis; New York Times)

However, a later incident in Hawaiʻi (1920) is viewed as a catalyst to actions that resulted in The Japanese Exclusion Act to address what were real, as well as imagined conceptions, misconceptions and opinions.

But we are getting ahead of ourselves; let’s look back.

The early Polynesian settlers to Hawaiʻi brought sugar cane with them and demonstrated that it could be grown successfully.

Since it was a crop that produced a choice food product that could be shipped to distant markets, its culture on a field and commercial scale was started as early as 1800 and it continued to grow.

The first commercially-viable sugar plantation, Ladd and Company, was started at Kōloa on Kaua‘i. On July 29, 1835, Ladd obtained a 50-year lease on nearly 1,000-acres of land and established a plantation and mill site in Kōloa.

It was to change the face of Hawai‘i forever, launching an entire economy, lifestyle and practice of monocropping that lasted for over a century. Sugar gradually replaced sandalwood and whaling in the mid-19th century and became the principal industry in the Islands.

Sugar was the dominant economic force in Hawaiʻi for over a century, other plantations soon followed Kōloa. A century after Captain James Cook’s arrival in Hawaiʻi, sugar plantations started to dominate the landscape.

Hawai‘i’s economy turned toward sugar in the decades between 1860 and 1880; these twenty years were pivotal in building the plantation system. By 1883, more than 50-plantations were producing sugar on five islands.

A shortage of laborers to work in the growing (in size and number) sugar plantations became a challenge; the answer was imported labor. Starting in the 1850s, when the Hawaiian Legislature passed “An Act for the Governance of Masters and Servants” (providing the legal basis for contract-labor system,) labor shortages were eased by bringing in contract workers from Asia, Europe and North America.

The first to arrive were the Chinese (1852.) Between 1852 and 1884, the population of Chinese in Hawaiʻi increased from 364 to 18,254, to become almost a quarter of the population of the Kingdom. The US Chinese Exclusion Law of 1882 (effective in Hawaiʻi in 1902) closed further immigration of persons of Chinese ancestry to Hawai’i, except for the few individuals who could qualify for an exempt status.

In 1868, approximately 150-Japanese came to Hawaiʻi to work on sugar plantations and another 40 to Guam. This unauthorized recruitment and shipment of laborers, known as the gannenmono (“first year men”,) marked the beginning of Japanese labor migration overseas. (JANM)

In March 1881, King Kalākaua visited Japan during which he discussed with Emperor Meiji Hawaiʻi’s desire to encourage Japanese nationals to settle in Hawaiʻi; this improved the relationship of the Hawaiian Kingdom with the Japanese government. (Nordyke/Matsumoto)

The first 943-government-sponsored, Kanyaku Imin, Japanese immigrants to Hawaiʻi arrived in Honolulu on February 8, 1885. Subsequent government approval was given for a second set of 930-immigrants who arrived in Hawaii on June 17, 1885. More followed.

In 1919, in commemoration of the coronation of Emperor Yoshihito (and a sign of good Japanese-Hawaiian relations,) Japanese in Hawaiʻi offered to construct a modified duplicate of the fountain in Hibiya Park Tokyo in Kapiʻolani Park.

The official presentation of the “Phoenix Fountain” was conducted by Consul General Moroi who announced the fountain was a “testimonial of friendship and equality of the Japanese residing in the Hawaiian Islands.”

One Japanese speaker noted, “We are assembled here to mark a spot of everlasting importance in the annals of the history of the Japanese people of Hawaiʻi.” (It was later replaced and is now known as the Louise Dillingham Memorial Fountain.

But discord was imminent.

Growing immigrant population, including those from Japan, started to concern some, in the Islands, as well as on the continent. Many Americans had begun to look at Japan and the Japanese with deep suspicion.

In 1920, demanding increases in pay, Japanese sugar workers on Oʻahu struck the plantations – approximately 6,000 workers, over three quarters of the labor force, walked off the job (only Oʻahu workers walked off, they relied on neighbor island for support.)

Though the strike was on Oʻahu, its impact was felt across the Islands.

At about this time, Olaʻa Sugar Company was established in Puna on the Island of Hawaiʻi; Juzaburo Sakamaki was hired as the company’s only regular interpreter.

As interpreter, Sakamaki was the only pipeline between the company and the Japanese immigrants who made up the majority of the labor force at Olaʻa Plantation. Sakamaki had sided with management during the labor dispute.

Then, a small item in the June 4, 1920 Honolulu Star Bulletin noted, “The home of a Japanese eight miles from Olaa was blown up with giant powder last night.” The newspaper did not give the name of the victim, but it reported that the man was in a back bedroom at the time and was not killed, even though the front of the house was destroyed. (UC Press)

It turns out the attack was on Sakamaki’s home.

The Territory of Hawaiʻi charged leaders of the Federation of Japanese Labor with conspiracy to assassinate Sakamaki in order to intimidate opponents of the strike and alleged, further, that the strike was part of a concerted effort to take over the Islands by Japan.

It took the jury less than five hours to reach a verdict on the fifteen defendants. Judge Banks then sentenced all the defendants to “be imprisoned in Oʻahu prison at hard labor for the term of not less than four years nor more than ten years.” (UC Press)

Some suggest it was the catalyst for legislation restricting immigration into the US.

On December 5, 1923, Rep. Albert Johnson, chairman of the House Committee on Immigration and Naturalization, had submitted to the House a new immigration quota bill. Having heard about the “Japanese conspiracy” over and over from Hawaiian representatives, Johnson finally decided to propose a new law prohibiting the immigration of all Asians.

The subsequent Johnson Reed Immigration Quota Act ((Immigration Act of 1924) limited the annual number of immigrants who could be admitted from any country to 2% of the number of people from that country who were already living in the United States in 1890 (down from the 3% cap set by the Immigration Restriction Act of 1921.)) It passed both houses of Congress with overwhelming majorities: in the House 308 to 58 and in the Senate 69 to 9.

I am reminded of the simple question, “Can we, can we all get along … can we, can we get along?” (Rodney King)

March 4, 2024 by Peter T Young Leave a Comment

Kūpeʻe Niho ʻIlio

“The hula was a religious service, in which poetry, music, pantomime, and the dance lent themselves, under the forms of dramatic art, to the refreshment of men’s minds.”

“Its view of life was idyllic, and it gave itself to the celebration of those mythical times when gods and goddesses moved on the earth as men and women and when men and women were as gods.”

“As to subject-matter, its warp was spun largely from the bowels of the old-time mythology into cords through which the race maintained vital connection with its mysterious past.”

“The people were superstitiously religious; one finds their drama saturated with religious feeling; hedged about with tabu, loaded down with prayer and sacrifice. “

“They were poetical; nature was full of voices for their ears; their thoughts came to them as images; nature was to them an allegory; all this found expression in their dramatic art.”

“The ancient Hawaiians did not personally and informally indulge in the dance for their own amusement, as does pleasure loving society at the present time.”

“We are wont to think of the old-time Hawaiians as light-hearted children of nature, given to spontaneous outbursts of song and dance as the mood seized them …”

“… quite as the rustics of ‘merrie England’ joined hands and tripped ‘the light fantastic toe’ in the joyous month of May or shouted the harvest home at a later season. “

“The genius of the Hawaiian was different.”

“With him the dance was an affair of premeditation, an organized effort, guarded by the traditions of a somber religion. And this characteristic, with qualifications, will be found to belong to popular Hawaiian sport and amusement of every variety.” (Nathaniel Bright Emerson.)

The costume of the hula dancer was much the same for both sexes, its chief article a simple short skirt about the waist, the pa-u. When the time has come for a dance, the halau becomes one common dressing room. At a signal from the kumu the work begins. The putting on of each article of costume is accompanied by a special song.

First come the ku-pe‘e, anklets of whale teeth, bone, shell-work, dog-teeth, fiber-stuffs, and what not. While all stoop in unison they chant the song of the anklet:

Aala kupukupu ka uka o Kane-hoa.
E ho-a!
Hoa na llma o ka makani, he Wai-kaloa
He Wai-kaloa ka makanl anu Lihue.
Alina lehua i kau ka opua
Ku’u pua,
Ku’u pua i‘ini e ku-i a lei.
Ina ia oe ke lei ‘a mai ia.

Fragrant the grasses of high Kane-hoa.
Bind on the anklets, bind!
Bind with finger deft as the wind
That cools the air of this bower.
Lehua bloom pales at my flower,
O sweetheart of mine,
Bud that I’d pluck and wear in my wreath,
If thou wert but a flower!
(Anklet Song, Emerson)

“In times long past anklets made from hundreds of dog teeth which, strung on a foundation of olona netting in much the same manner as feathers were woven into the fabric of a fiber mesh to make the famous feather capes, were worn in the hula to accentuate the rhythms of the feet in dancing. They were called kupee niho ilio, dog tooth bracelets.” (Roberts)

’The canine teeth of dogs (’ilio) with holes drilled through the root and strung on a cord have been regarded as dog-tooth necklaces (lei ’ilio).’

‘They may have been used temporarily as such, but it is more likely that they were so strung until a sufficient number had been collected to make the dog-tooth leg ornament characteristic of Hawaii.’

’Dogtooth leg ornaments (kupe’e niho ’ilio), worn by men dancers, are peculiar to Hawaii.’ (Buck) They could also be considered instruments, as they underlined the sounds of stamping feet.

March 3, 2024 by Peter T Young Leave a Comment

Vancouver, Kamehameha and King George III

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

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)

“Every Fighting Service has, and must have, two main categories – ‘Officers’ and ‘Men.’ The Royal Navy in the late eighteenth and early nineteenth centuries was no exception. The distinction existed: was indeed more than ordinarily marked. It was not only a naval distinction, but a sharp social one too.”

“‘Officers’ as contemporary society used that word, came from one walk of life, ‘Men’ from another: and, as it was not easy in Society to pass from a lower stratum to a higher, so in the Navy, it was not easy for a ‘Man’ to become an Officer. But it was possible.” (Captain Cook Society)

“Cook had chosen his subordinates well or had been lucky. The officers of the third voyage were a remarkably intelligent group of men.” (Captain Cook Society) “All the great remaining voyages of the eighteenth century drew on Cook’s officers.” George Vancouver was one of the seamen and midshipman who had travelled with Cook on his second and third voyages.

In the introduction to Captain George Vancouver’s journals of his voyage to the Pacific, his brother John wrote, “that from the age of thirteen, his whole life to the commencement of this expedition, (to the Pacific) has been devoted to constant employment in His Majesty’s naval service.”

In 1791, Vancouver later entered the Pacific a dozen years later in command of the second British exploring expedition. (HJH) Vancouver visited Hawaiʻi three times, in 1792, 1793 and 1794.

On the first trip, Vancouver’s ships “Discovery” and “Chatham” first rounded the Cape of Good Hope, South Africa, and traveled to Tahiti, via Australia and New Zealand, and then sailed north to the Hawaiian Islands.

On his second trip in February 1793, the “Discovery” and “Chatham” first circled and surveyed the Island Hawaiʻi. From a meeting he had with Kamehameha, he noted in his Journal,

“About noon I was honored with the presence of Tamaahmaah, the king of Owhyhee, [Kamehameha .. . of Hawai‘i] whose approach had been announced sometime before his arrival.”

“Not only from Captain King’s [of the Cook expedition] description, but also from my own memory, as far as it would serve me, I expected to have recognized my former acquaintance by the most savage countenance we had hitherto seen amongst these people …”

“but I was agreeably surprized in finding that his riper years had softened that stern ferocity which his younger days had exhibited, and had changed his general deportment to an address characteristic of an open, cheerful, and sensible mind; combined with great generosity, and goodness of disposition. …”

“Tamaahtnaah came on board in a very large canoe, accompanied by John Young, an English seaman, who appeared to be not only a great favourite, but to possess no small degree of influence with this great chief. …”

“After the usual ceremonies and assurances of friendship had passed between Tamaahmaah and myself, he said that his queen [Ka‘ahumanu] with several of his friends and relations were in the canoe alongside, and requested they might be admitted on board. This was instantly granted, and I was introduced to her majesty. …”

“She appeared to be about sixteen, and undoubtedly did credit to the choice and taste of Tamaahmaah, being one of the finest women we had yet seen on any of the islands. It was pleasing to observe the kindness and fond attention, with which on all occasions they seemed to regard each other. …”

“I was much pleased with the decorum and general conduct of this royal party. Though it consisted of many, yet not one solicited even the most inconsiderable article; nor did they appear to have any expectation of receiving presents.”

“They seemed to be particularly cautious to avoid giving the least cause for offence; but no one more so than the king himself, who was so scrupulous, as to enquire when and where it was proper for him to be seated.”

“The inhabitants, who had assembled round the ships, were by this time very numerous; on being denied their requests to be admitted on board, which was observed towards all but the principal chiefs, they remained perfectly quiet in their canoes, and in the most orderly manner carried on an honest and friendly intercourse.” (Vancouver)

When Kamehameha came aboard the ship, taking Vancouver’s hand, he “demanded, if we were sincerely his friends”, to which Vancouver answered in the affirmative. Kamehameha then said “he understood we belonged to King George, and asked if he was likewise his friend.”

“On receiving a satisfactory answer to this question, he declared the he was our firm good friend; and according to the custom of the country, in testimony of the sincerity of our declarations we saluted by touching noses.” (Vancouver, 1798)

In the exchange of gifts, after that, Kamehameha presented four feathered helmets and other items, Vancouver gave Kamehameha the remaining livestock on board, “five cows, two ewes and a ram.”

The farewell between the British and the Hawaiians was emotional, but both understood that Vancouver would be returning the following winter.

Just before Vancouver left Kawaihae on March 9, 1793, he gave Isaac Davis and John Young a letter testifying that “Tamaahaah, with the generality of the Chiefs, and the whole of the lower order of People, have conducted themselves toward us with the strictest honest, civility and friendly attention.” (Speakman, HJH)

Vancouver was obviously very much impressed with Kamehameha. He later met the chiefs of all the islands: Ka‘eo, who governed Maui, Lanai, and Molokai for his half-brother Kahekili; Kalanikupule, who administered O‘ahu; and Kaumuali‘i on Kauai.

Vancouver concluded that Kamehameha was not only the ruler of the island of Hawai‘i but also the most responsible of all the chiefs of the Sandwich Islands. He decided “to pay my principal court to Tamaahmaah, as the king of the whole island, and to treat the other chiefs with a due degree of respect and attention.”

Later (March 3, 1810), Kamehameha wrote to King George III …

“Sir

“Having had no good opportunity of writing to you since Capt. Vancouver left here has been the means of my Silence. Capt. Vancouver Informed me you would send me a small vessel am sorry to say I have not yet received one.”

“Am sorry to hear your being at War with so many powers and I so far off cannot assist you. Should any of the powers which you are at War with molest me I shall expect your protection, and beg you will order your Ships of War & Privateers not to Capture any vessel whilst laying at Anchor in our Harbours, as I would thank you to make ours a neutral port as I have not the means of defence.”

“I am in particular need of some Bunting having no English Colours also some brass Guns to defend the Islands in case of Attack from your Enemies. I have built a few small vessels with an Intent to trade on the North West of America with Tarro root the produce of these Islands for fur skins but am told by the White men here I cannot send them to sea without a Register.”

“In consequence of which beg you will send me a form of a Register & seal with my Name on it. Being very poor at these Islands any thing which you may think useful to me I beg you will send by the earliest opportunity. My best respects to you & your Queen & all your family wishing you Health Happiness & a long prosperous Reign.”

“And am Sir
Your Majesty’s
most devoted Friend & Servant
TAMAAHMAAH
King of the Sandwich Islands”

“PS. My removal from Owyhee to this Island was in consequence of their having put to death Mr. Brown & Mr. Gordon, Masters, (of the Jackall & Prince Le Boo, two of you [sic] merchant vessels.) I have sent by Mr. Jno. Gl Spence Commander of the Ship Duke of Portland, a feather’d cloak & beg your acceptance.”

The letter is dated the day before the Duke of Portland sailed from O‘ahu, and was probably written for Kamehameha by Captain Spence of that vessel, for according to Archibald Campbell, a British seaman who returned home to Britain aboard the Duke of Portland after a year in the Hawaiian Islands, Kamehameha dictated to Captain Spence a letter for King George III. (Hackler)

On April 30, 1812, the Earl of Liverpool, the Foreign Secretary in the British government, replied to Kamehameha’s March 3, 1810 letter to King George III. Due to illness, the King of England had not been able to receive Kamehameha’s letter nor the feather cloak, but they had been presented to his son, who had been appointed Regent. (Hackler)

Liverpool’s letter reads in part: “His Royal Highness Commands Me to assure you that He shall feel at all times most desirous to promote the Welfare of the Sandwich Islands, and that He will give positive Orders to the Commanders of His Ships to treat with proper respect, all Trading Vessels belonging to You, or to Your Subjects.”

“His Royal Highness is confident that the complete Success which He has gained over His Enemies in every Quarter of the Globe, will have the Effect of securing Your Dominions from any Attack, or Molestation on their part.”

“You cannot give a better proof in return of Your Friendship and goodwill towards Great Britain, than by relieving the wants of such British Subjects as may arrive at the Islands over which You Govern and may stand in need of Your assistance. …”

With this letter the Regent sent a number of presents to Kamehameha, including a gold-laced cocked hat and feathers, a new red coat and uniform, two ornamented brass speaking trumpets, and a quantity of nails, brads, hand saws, hammers, hatchets, gimlets, and augers. No arms or seals were included. (Hackler) (Lots of information here is from Hackler.)

March 2, 2024 by Peter T Young Leave a Comment

Empress of China

In the aftermath of the Revolutionary War, the new and nearly bankrupt US viewed the China trade as a way to settle war debts.

February 22, 1784, “the Empress of China cleared the wharf … launching America’s trade with China.” (Dolins)

She carried the hopes of a newly independent nation. Backers “of the Empress of China were all the signatories of the Independence agreement … This was a private enterprise but a national priority.” (Libby Chan Lai-pik)

With clearance from Bellona won
She spreads her wings to meet the Sun,
Those golden regions to explore
Where George forbade to sail before.

To countries placed in burning climes
And islands of remotest times
She now her eager course explores.
And soon shall greet Chinesian shores.

From thence their fragrant teas to bring
Without the leave of Britain’s king;
And Porcelain ware, enchased in gold.
The product of that finer mould.
(A Poem about the Empress of China, Philip Freneau)

Originally fitted as a privateer (privately owned armed vessel commissioned to attack enemy ships, usually vessels of commerce) and refitted as a trading ship, the Empress of China was the first American merchant ship to sail for China; the three-masted sailing vessel sailed from New York harbor on February 22, 1784 (George Washington’s birthday).

This was less than a year after the Treaty of Paris was signed (September 3, 1783 – ending the American Revolutionary War), and several years before George Washington took office as America’s first president on April 30, 1789.

It was a private venture that had national overtures. And marked the historical beginning of ties between China and the United States, and the assertion of the United States’ power as a sovereign nation. (Schimdt)

The Empress of China also carried 30-tons of ginseng and other trading goods. Ginseng was the most important herb of the Chinese.

In the 18th century ginseng was also popular in America. It is estimated that American colonists discovered it in the mid-1700s in New England.

“The history of human interaction with ginseng lurks in the language of the land … on the north-facing, ‘wet’ sides of depressions”. Look at a detailed map of almost any portion around the Colonies and ginseng is registered somewhere, often in association with the deeper, moister places, named ‘Hollows’. (LOC)

After trading, the Empress of China arrived in New York, May 11, 1785.

She carried 800 chests of tea, 20,000 pairs of nankeen trousers and a huge quantity of porcelain.

Stores up and down the East Coast sold her cargo. The voyage earned a 25% return on investment – enough to spawn a new era of commerce with China.

The Americans learned how to make real money in the China trade: sale of Chinese goods to Americans.

John Jay, the US foreign minister, shared the success with Congress.

Congress responded with ‘a peculiar satisfaction in the successful issue of this first effort of the citizens of America to establish a direct trade with China.’

The Empress of China proved that trade with China could enrich backers, funnel customs duties into the national treasury and make the US a competitor on the world stage. (NY Historical Society)

Post-Revolutionary direct trade with Asian countries allowed Americans to trade for their own luxuries. Americans would ship goods such as ginseng (used for medicinal and aphrodisiac purposes), tobacco, pitch, tar, turpentine, furs, and silver to China and East India.

Export of commodities such as ginseng and tobacco was acceptable, even necessary, according to Jeffersonian political doctrine, in order to expand the agricultural basis of the new nation.

In return, traders would receive tea, cotton nankeen cloth, silk, porcelain (which was so inexpensive in China that it was often shipped as ballast), pepper, and Chinese cinnamon. (Weyler)

For the next 60 years, the China trade would make New England merchants very, very wealthy. (NE Historical Society)

Other US merchants were quick to see the value of the China trade. At first, however, they flooded the Chinese market with ginseng. Chinese demand for the root dropped, and so did its price.

But the Chinese did want sea-otter pelts, which Yankees traded from Indians in the American Northwest. Sandalwood, found in the Sandwich Islands (Hawai‘i), also brought a high price from Chinese merchants. (Monroe Columbia University)

Click the following links to a general summary about the Empress of China:

Click to access Empress-of-China.pdf

Click to access Empress-of-China-SAR-RT.pdf