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October 17, 2017 by Peter T Young Leave a Comment

Fishing

Hawaiians had five methods of fishing: spearing, hand-catching, baskets, hook and line and nets.

There were two kinds of spearing fish, below and above water (above-water spearing was very rarely used.) Below water was the most important; the spear used by the diver was a slender stick, 6 to 7 feet long, made of very hard wood and sharply pointed on one end.

Some fishermen dive to well-known habitats of certain fish and lobsters and, thrusting their arms under rocks or in holes, bring out the fish one by one and put them into a bag attached for the purpose to the loin cloth. Women frequently do the same in shallow waters, and catch fish by hand from under coral projections.

There are two ways of octopus fishing. In shallow water the spear is used. Women generally attend to this. Those caught in shallow waters vary from 1 to 4 feet in length, but the larger kinds live in deep water always and are known as blue-water octopus.

Deep-water octopus are caught with cowries; one (or more) of these shells is attached to a string with an oblong pebble on the face of the shell. A hole is pierced in one end of the back of one of the shells through which the line is passed. A hook whose point stands almost perpendicular to the shaft or shank is then fastened to the end of the line.

The fisherman having arrived at his fishing-grounds first chews and spits on the water a mouthful of kukui (candle-nut) meat which renders the water glassy and clear; he then drops the shell with hook and line into the water and swings it over a place likely to be inhabited by an octopus.

The octopus, when in its hole, is always keeping a lookout for anything eatable that may come within reach of its eight arms. The moment a cowry is perceived, an arm is shot out and the shell clasped; one arm after the other comes out.

Finally, the whole body is withdrawn from the hole and attaches itself to the cowry, which it closely hugs, curling itself all around it.

It remains very quiet while being rapidly drawn up through the water, till, just as its head is exposed above water it raises it, when the fisherman pulls the string so as to bring its head against the edge of the canoe and it is killed by a blow from a club which is struck between the eyes.

Torch-light fishing is practiced on calm dark nights. The fish are either caught with small scoop-nets or are speared. Torch-light fishing is always done in shallow water where one can wade (walking without a splash, that would disturb the fish.) The torches are made of split bamboos secured at regular intervals with leaves, or of twigs of sandal-wood bound together.

There were four kinds of basket fishing. One had a bonnet shape, woven from the ‘ie‘ie vine/shrub; it was used to catch shrimp in streams. The second is with a small basket made from the vines of morning glory. A light framework of twigs is first tied together and then the vines, leaves and all, are wound into a basket about 3-4 feet in circumference and 1 and a half deep.

Pounded shrimp and cocoa-nut fiber are occasionally placed at the bottom of the basket for bait, but usually the scent of the bruised and withering leaves seems to be sufficient.

Women always attend to this kind of fishing. They wade out to suitable places, generally small sandy openings in coral ground or reef, and let the baskets down suitably weighted to keep them in position, and move away to let the fish enter. She then grabs the basket and deposits the caught fish into a gourd, and sets the basket in a fresh place.

The third kind of basket is shallow, of about the same size as the above but wider mouthed, used in deep water for catching a small, fiat fish called ‘uiui’ that makes its appearance at intervals of from ten, fifteen, or twenty years. In these baskets cooked pumpkins, half-roasted sweet potatoes, or raw ripe papayas were placed for bait.

The fourth kind of basket is the largest kind used in fishing by the Hawaiians. These are round, rather fiat baskets, 4 to 5 feet in diameter by 2½ to 3 in depth, and about 1½ Ii across the mouth. A small cylinder or cone of wicker is attached by the large end to the mouth and turned inward towards the bottom of the basket.

The fishermen generally feed the fish (coarse, brownish-yellow alga, ripe bread-fruit, cooked pumpkins, half-roasted sweet potatoes and papayas) for a week or more before taking any, using a large basket of the same kind, without the inverted cylinder and wider in the month, to allow the fish free ingress and egress.

After a week or two of feeding they become tame, and baskets full of fish can be drawn up in the taking basket without in the least disturbing those that are still greedily feeding in the feeding basket.

For fishing with rod, hook and line the bait most liked is shrimp; earthworms are sometimes used and any obtainable fry of fish.

The fisherman takes a handful of shrimps, baits his hooks, and then, bruising the remainder and wrapping it up in cocoa-nut fiber, ties it with a pebble on the line and close to the hooks. The bruised matter spreads through the water when the line is dropped and serves to attract fishes to the vicinity of the hooks.

For hook-and-line fishing practiced in deep water, bonitos and lobsters are the usual bait; for lack of these any kind of fish is used. For deep-sea fishing the hook and line are used without rods, and our fishermen sometimes use lines over 100 fathoms in length.

There are two general divisions of the kinds of nets in use here, the long nets and the bag or purse nets. The finest of the long nets has a mesh one-half inch wide. It is generally 1½ fathoms in depth and from 40 to 60 fathoms in length.

It is used to surround and catch the small mullets and awa in shallow waters for the purpose of stocking fish ponds. Small pebbles, frequently ringed or pierced, are used for sinkers; pieces of hibiscus and kukui tree for the floaters. Nets of 1 to 2 inch mesh are used for the larger mullet.

The finest of all kinds of nets (nae) has only one-fourth inch mesh. The ‘pua’ net is for young mullet fry for stocking ponds or for eating.

This net is generally a piece, a fathom square, attached on two sides to sticks about 3 feet in length and fulled in, the bottom rope being shorter than the upper one and forming an irregular square opening to a shallow bag, which is supplemented by a long narrow bag about 3 or 4 inches wide and 2 feet deep. (All of the information here is from Hawaiian Fishing Implements and Methods of Fishing, Emma Metcalf Beckley Nakuina)

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Filed Under: Hawaiian Traditions Tagged With: Hawaii, Fishing

October 15, 2017 by Peter T Young Leave a Comment

Thomas Nettleship Staley

“The voyage (from San Francisco to Honolulu) was one of pleasure throughout, the weather beautiful, and our passage only thirteen days.”

“We had choral service morning and evening every day, which served as a practice for the future Honolulu ‘cathedral;’ and the passengers always gladly attended, without exception.”

“On Friday, October 10th (1862,) we sighted, first, Molokai – a most picturesque island, with bold precipitous rocks to the sea down which glided many a waterfall, and broken by ravines and caverns; then Maui appeared in view, and at daybreak on Saturday we were off Oahu.”

“Our voyage was now at an end, and we offered up our hearty thanksgivings to Him who had borne us in safety, health, and comfort to our new island-home.” (Thomas Nettleship Staley Journal; AnglicanHistory, 1863)

Let’s look back …

Thomas Nettleship Staley was born in Sheffield, Yorkshire, England, on January 17, 1823, the son of Rev William Staley. Staley entered Queens’ College, Cambridge in 1840, earned his BA in 1844, his MA in 1847 and his DD in 1862.

From 1844-1850 he was tutor at the Training College of St Mark, Chelsea; from 1851-1861 he was principal at Wandsworth collegiate school, and Chaplain Wandsworth Union.

The Revd William Denton, parish priest at St Bartholomew Cripplegate London, recommended the appointment of Staley as 1st
Bishop (appointment of a missionary bishop was deemed possible under the legal ruling delivered in support of the appointment of missionary bishops to territories outside the reach of British rule.)

In November 1861, Staley was not consecrated as announced, as his appointment lacked necessary legal status which would have been provided by a (British) Crown license – which was ‘not available.’

Queen Victoria’s license for the consecration of Staley on December 11, 1861 empowered John Bird, Archbishop of Canterbury, to make him “Bishop of the United Church of England and Ireland in the Hawaiian or Sandwich Islands, and all other the dominions of the King of Hawaii.” (Mammana)

From 1862‐1871 the Sandwich Islands diocese was legally incorporated as ‘the Hawaiian Reformed Catholic Church;’ Staley was the first Bishop for missionary district of Honolulu (which included Hawaiian islands, Guam, Okinawa, Taiwan and Kwajalein.) (Blain)

Staley set to work in building a diocese from scratch along strong Anglo-Catholic lines. He began the use of eucharistic vestments and established daily worship; he wore a cope and mitre on episcopal occasions — acts that would have been all but impossible at the time in England. (Mammana)

(Back in Europe the ‘Great Church Crisis’ was going on and Roman Catholic ritualism, including vestments) in the Anglican Church was frowned upon by many. (Tanis))

He baptized Queen Emma and confirmed her along with King Kamehameha IV. Staley laid the foundation of what is now the Cathedral Church of St Andrew in Honolulu.

He oversaw the printing of the king’s translation of the Book of Common Prayer into Hawaiian. He advised the royal family on educational matters, and recruited the Anglican nuns of the Society of the Most Holy Trinity (the Devonport Sisters) to open a school for girls.

The nascent Diocese of Honolulu became a brief test-case for the viability of a missionary model that planted a complete diocese on foreign soil. (Mammana)

But Staley’s stay in the Island was not without conflict – Rev Rufus Anderson, a Congregationalist minister and foreign secretary of the American Board of Commissioners for Foreign Missions referred to him as a ‘ritualist.’

But it wasn’t just the members of the ABCFM that were concerned, the king’s promotion of dancing and traditional customs (and Staley’s tolerance of that) outraged the Catholics and Mormons, as well. (Blain)

Even journalist and novelist Mark Twain weighed in, describing the Anglican diocese of Honolulu as ‘a pinchbeck thing, an imitation, a bauble, an empty show. It had no power, no value for a king.”

“It could not harry or burn or slay… It was an Established Church without an Establishment; all the people were Dissenters”. Twain attacked Staley in a newspaper article, noting …”

“… Staley has shown the temerity of an incautious and inexperienced judgement, rushing in here fresh from the heart and home of a high civilization and throwing down the gauntlet of defiance before a band of stern, tenacious, unyielding, tireless, industrious, devoted old Puritan knights who had seen forty years of missionary service.” (Twain, 1866)

“Mr. Staley, my Lord Bishop of Honolulu – who was built into a Lord by the English Bishop of Oxford and shipped over here with a fully equipped “Established Church” in his pocket – has frequently said that the natives of these islands are morally and religiously in a worse condition to-day than they were before the American missionaries ever came here.”

“It is easy to see, now, that the missionaries have made a better people of this race than they formerly were; and I am satisfied that if that old time national spree were still a custom of the country, my Lord Bishop would not be in this town to-day saying hard things about the missionaries.”

“For forty years before the Bishop brought his Royal Hawaiian Established Reformed Catholic Church here the kings and chiefs of this land had been buried with the quiet, simple, Christian rites that are observed in England and America, and no man thought of anything more being necessary.” (Twain, 1866)

If I may speak freely, I think this all comes of elevating a weak, trivial minded man to a position of rank and power – of making a Bishop out of very inferior material – of trying to construct greatness out of constitutional insignificance.”

“He gossips habitually; he lacks the common wisdom to keep still that deadly enemy of a man, his own tongue- he says ill-advised things in public speeches and then in other public speeches denies that he ever said them …”

“… he shows spite, a trait which is not allied to greatness; he is fond of rushing into print, like mediocrity the world over, and is vainer of being my Lord Bishop over a diocese of fifteen thousand men and women (albeit they belong to other people’s churches) than some other men would be of wielding the world-wide power of the Pope …”

“… and finally, every single important act of his administration has evinced a lack of sagacity and an unripeness of judgment which might be forgiven a youth, but not a full-grown man – or, if that seems too severe, which might be for given a restless, visionary nobody, but not a Bishop. My estimate of Bishop Staley may be a wrong one, but it is at least an honest one.” (Twain, 1866)

Staley defended his actions in an 1865 New Year’s Pastoral Address, noting, “The bitter hostility which ‘the American Board’ displays to our mission is doubtless accounted for, in part, by the fact that the two bodies of which it is composed, have ever been the most relentless in their hatred to the Anglican Church, whether in England or in America.”

“We have read many discussions of late on the action of the royal supremacy in matters spiritual in the English church. But our Puritan friends in America seem to stretch its prerogatives to the very furthest conceivable limits …”

“… when they suppose that the Primate of the church is under a ‘political necessity’ to consecrate, whenever he is ordered to do so by the British Government! …”

“… while the British Government is under a ‘political necessity,’ to grant whatever favours the King of Hawaii may choose to ask! It would therefore seem possible, that the supremacy of the English Crown over the church, might, under given conditions, be found flowing from the sole will ‘of the Hawaiian Monarch, a view which has, at least, the recommendation of novelty.”

“I shall not condescend to follow the author (Rufus Anderson) through his remarks on the ritual and teaching of the Church in these islands. Suffice it to say that they are strictly in conformity with the laws and usages of the Church in England and America, and that no where can be found services heartier, more devotional, and more regularly frequented. “

“Let me Say Once For All, That On No Occasion Whatever Have I Ever Offered His Majesty Political Advice, Or Influenced His Measures in the slightest.”

“I will say further, that were I to attempt to use the sacred relation in which I stand to the King as a means for political intrigue, or for influencing his Government in any way, I should lose whatever respect or weight that relation now carries in the estimation of his Majesty.”

“The only serviced which I render to the State in the Privy Council, are as its acting Chaplain and as a member of the Bureau of Public Instruction, the King having been pleased to make use of my familiarity with the subject of popular education, acquired in England. (Staley, Pastoral Address, January 1, 1865)

Staley was frustrated with the politics and sought to resign; he hoped to be replaced by an American Episcopal bishop, but none could be found.

The bishop left Honolulu for the last time in mid-1870, leaving behind a diocese with High Church-Low Church fault lines that would continue to crack well through the beginning of the 20th century and the annexation of the Hawaiian Islands by the United States. (Mammana) He was replaced by Alfred Willis.

Staley retired with his large family to England, where he served a succession of parishes. He resided in Croxall and never returned to Hawaii. Staley died on November 1, 1898, at Bournemouth.

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Bishop_T._N._Staley by Mason & Co (Robert Hindry Mason), albumen carte-de-visite, mid 1860s
Bishop_T._N._Staley by Mason & Co (Robert Hindry Mason), albumen carte-de-visite, mid 1860s
Bishop_T._N._Staley
Bishop_T._N._Staley
Bishop_T._N._Staley
Bishop_T._N._Staley
Thomas_Nettleship_Staley-NPG-UK
Thomas_Nettleship_Staley-NPG-UK

Filed Under: Missionaries / Churches / Religious Buildings Tagged With: Hawaii, Anglican Church, Thomas Nettleship Staley

October 14, 2017 by Peter T Young Leave a Comment

War Crimes?

The United Nations Commission for the Investigation of War Crimes (later renamed United War Crime Commission) was formed in 1943, following a declaration of the need for such by the three Allied superpowers, US, Britain and Russia.

It was set up to primarily: (1) investigate and record the evidence of war crimes, identifying where possible the individuals responsible and (2) report to the Governments concerned cases in which it appeared that adequate evidence might be expected to be forthcoming. (UNWCC History)

The UN War Crimes Commission was operational between 1943 and 1948 and played a vital role in preparation for the war crimes trials that followed the Second World War. (UN)

The International Criminal Court (ICC), at The Hague, Netherlands and formed as result of the Rome Statute in 1998, has jurisdiction over four main crimes: (1) genocide (specific intent to destroy in whole or in part a national, ethnic, racial or religious group) …

… (2) crimes against humanity (large-scale attack against any civilian population); (3) grave breaches of the Geneva conventions (in the context of armed conflict); and (4) the crime of aggression (use of armed force by a State against the sovereignty, integrity or independence of another State.) (ICC)

The ICC, not a United Nations organization, does not have its own police force or enforcement body; it relies on cooperation with countries worldwide for support.

The US was a party to the Rome Statute, including the ICC; however, in a communication received on May 6, 2002, the US informed the Secretary-General, “that the United States does not intend to become a party to the treaty. Accordingly, the United States has no legal obligations arising from its signature on December 31, 2000.” (State Department)

The matter of war crime claims related to Hawai’i were recently addressed by the Hawai‘i Supreme Court – the Hawaii Supreme Court Publicly Censures Attorney for ‘War Crimes’ Accusations.

Click HERE to see press conference of local attorney accusing Hawai‘i court judges of war crimes.

A unanimous Order of the Hawaiʻi Supreme Court, issued on May 1, 2017, publicly censured a local attorney for making “with reckless disregard as to the truth or falsity of the allegation” accusations that a Judge committed “war crimes under international Conventions”.

In the Order, the Hawaiʻi Supreme Court noted, “the allegations for which Respondent … faces discipline do not serve any discernible purpose within the underlying litigation and, hence, cannot be characterized as mere ‘zealous representation’ of the Respondent’s clients.”

“Nor do the allegations bear a rational relationship to any previous opinions of this or other courts of the State and, hence, are not good faith arguments for an extension of such precedent. … “

“In short, we conclude that the allegations serve no other purpose but to harass the presiding Judge by threatening him with dire consequences for his previous and subsequent rulings in the litigation.”

The Hawaiʻi Supreme Court unanimously concluded that the attorney’s allegations “‘imply a false assertion of fact’” which could “reasonably be interpreted as stating actual facts about their target” which are not true, and the charge of war criminal does, by its plain language, charge the Judge with “commission of a criminal offense.””

“[W]e conclude, by clear and convincing evidence, that the record supports the violations identified by the Disciplinary Board: specifically, that, on July 13, 2012, by filing the Notice of Protest and its attachments in the Third Circuit litigation presided over by the Judge in question …”

“… Respondent …, with reckless disregard as to the truth or falsity of the allegation, accused the presiding Judge of committing war crimes under international Conventions and thereby filed a frivolous document that served no legal or practical purpose …”

“… in violation of Rule 3.1 of the Hawai’i Rules of Professional Conduct (HRPC) (1994), harassed and embarrassed the Judge, in violation of HRPC Rule 3.5(b), engaged in conduct reasonably likely to disrupt the tribunal – and which did disrupt the tribunal – in violation of HRPC Rule 3.5(c), and made statements with reckless disregard as to their truth or falsity concerning the integrity of the Judge, in violation of HRPC Rule 8.2.”

“In sum, in the words of the United States Court of Appeals for the Ninth Circuit, (Respondent’s) accusations ‘erode public confidence without serving to publicize problems that justifiably deserve attention’ … As such, Respondent’s allegations are not protected speech.”

“We further conclude these allegations were made with a reckless disregard to their truth or falsity, and were not assertions a reasonable attorney, considered in light of all his professional functions, would make in the same or similar circumstances.” (SCAD-16-0000522; Hawaiʻi Supreme Court, May 1, 2017)

Click HERE for the Supreme Court decision.

The Intermediate Court of Appeals had similar language about the Kingdom claims. They note, “Our appellate courts have repeatedly held that claims involving the applicability of the Kingdom of Hawai’i laws are without merit.”

They cite the Hawai‘i Supreme Court ruling in ‘State v. Kaulia’, noting, “Kaulia appears to argue that he is immune from the court’s jurisdiction because of the legitimacy of the Kingdom government. In that regard, we reaffirm that ‘[w]hatever may be said regarding the lawfulness’ of its origins, ‘the State of Hawai‘i . . . is now a lawful government.’” (CAAP-12-0000144 and others)

In the Kauila case, Kaulia claimed to be a “foreign national to USA and State of Hawaii as a subject of the Kingdom of Hawaii.” The Hawai‘i Supreme Court noted, “Individuals claiming to be citizens of the Kingdom and not of the State are not exempt from application of the State’s laws.”

Adding, “Pursuant to HRS § 701-106 (1993),12 ‘the [S]tate’s criminal jurisdiction encompasses all areas within the territorial boundaries of the State of Hawai‘i.’ … The State charged Kaulia based on his conduct in Kona, County and State of Hawai`i. Thus Kaulia is subject to the State’s criminal jurisdiction in this case.”

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Filed Under: General, Ali'i / Chiefs / Governance, Economy Tagged With: Hawaii, War Crimes, Kingdom of Hawaii

October 13, 2017 by Peter T Young Leave a Comment

Cooking

Ahi (fire) was started by a fire plow which consisted of two pieces of dry wood, usually hau. The larger flat stick (ʻaunaki) was held in place on the ground or mat by the feet of the fire maker who sat before it.

He held firmly in his hands a slender stick (ʻaulima) which he moved (heahiʻa, a contraction of he ahi hiʻa) by firm forward strokes over the lower one.

This plowing motion produced a groove in the lower stick and caused wood dust (hāhā) to accumulate at the forward end. In about a minute heat from the friction caused the wood to smoke and sparks to appear in the wood dust.

The lower stick was then lifted, turned over, and the sparks poured onto the fibers (pulu) of a dry coconut husk, or sometimes on kapa.

The sparks burst into flame when the kindling material was blown upon by mouth, with a bamboo blower (ʻohe-puhi-ahi), or waved vigorously in the air. The wood for cooking was lighted by fire secured in this way. (Mitchell)

Hawaiians used several means in cooking food: Baking (kālua in the imu,) Broiling (kō‘ala, kunu, pālaha, olala and pūlehu on hot coals,) Steaming (hākui and puholo with hot stones) and Broiling wrapped food (lawalu, wrapped in leaves over a fire.) (Titcomb)

Baking (kālua) was and still is done in an earth oven, or imu (old spelling is umu). The oven is prepared by digging a hole in the ground; a fire is laid and stones are placed on it to the depth of two or three stones, or enough to fill the hole.

The fire should be so laid as to burn briskly and heat the stones red hot. Embers are then removed, the stones moved to make a smooth surface.

A thick layer of banana leaves, or a layer of banana trunks, split lengthwise, is laid over the hot stones, then more leaves, banana or ti leaves and then the food to be cooked.

All kinds of foods are put into the imu together; families often shared an imu. The imu is covered with leaves after the food has been placed and then with earth to hold in the heat. (Tticomb)

When large hogs were cooked and rocks place in the cavity, the hog was wrapped in coarse kapa and mats. The hog was left until the stones had cooled, then the wrappings were removed. The cooked meat on the inside was cut away and eaten. The outer, under-done parts were cut into pieces and placed in the imu for recooking. (Mitchell)

Broiling food (kōʻala, kunu, pūlehu, pālaha, olala) using hot coals (kō‘ala) or hot ashes (pūlehu) was a common way to cook if a meal was prepared out in the fields away from home or if the small amount of food being prepared did not warrant use of an imu.

Kunu was a term almost synonymous with kōʻala, but it implied that great care had been taken in preparation. Pūlehu (heaped ashes) was cooking by shoving the food into a heap of hot ashes and embers; sweet potato, breadfruit and banana were cooked in this manner.

Pālaha (flattened out), a term used chiefly for land animals―broiling a flattened out piece of flesh. Olala was broiling by holding over the coals and turning so that all sides were heated. Dried fish did not need actual cooking, merely heating a little.

Food was cooked by being spread out flat on a level bed of coals, or it was warmed over or near a fire and periodically turned. Breadfruit and unripe bananas could be broiled this way in their skins.

Steaming in closed calabashes with tight-fitting lids (hakui, puholo) included pork, fish and fowl. These were usually heavy wooden bowls made especially for this type of cooking. The vessels were lined with ti leaves.

Flesh foods, taro leaves and perhaps other greens such as tender sweet potato leaves were added. Hot stones surrounded the food and water was added as needed to form steam.

After several hours in the closed calabash the food was tender. These “fireless cookers” were sometimes filled and carried on journeys and the food was consumed at the destination. (Mitchell)

The ki (ti) leaf was a most useful article to the Hawaiians in caring for food. The leaf is long and wide (20 in. x 6 in. is an average size,) smooth, shiny, tough, and, except for the midrib, the veins are unobtrusive.

It has no odor and is clean and fresh looking. Small foods were wrapped in a ti leaf laulau piʻao, larger in a flat bundle called laulau lāwalu.

Broiling wrapped food (lāwalu) was used a great deal. Food that had been cut into pieces, or small fish that would be lost in an imu, or burned crisp if broiled, were wrapped in leaves of the ti, occasionally in leaves of the wild ginger, which is said to have added a delicious fragrance to the fish.

The leaf bundle was toasted over the open fire, turning it occasionally and the food was cooked when the juice ceased to drip from the bundle. Mullet was “cooked with such perfection that when the banana leaves in which it had been steamed were taken off, it had received hardly a slight alteration in form and color.” (Titcomb)

The food was placed in containers to cool and was served cold. (Lots of information here is from Titcomb and Mitchell.)

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Imu-pig-PP-49-1-007-00001
Imu-pig-PP-49-1-007-00001
Sweet potato pulehu cooking
Sweet potato pulehu cooking
Hawaiians_roasting_pig_for_luau,_c._1890
Hawaiians_roasting_pig_for_luau,_c._1890
Laulau (Illustrating wrapped food for cooking)
Laulau (Illustrating wrapped food for cooking)

Filed Under: Hawaiian Traditions Tagged With: Hawaii, Cooking, Ahi, Fire

October 12, 2017 by Peter T Young Leave a Comment

Asa and Lucy Thurston Get Married

“… two of similar aspirations, introduced at sunset as strangers, to separate at midnight as interested friends.”

Let’s look back …

For a while, the American Board of Commissioners for Foreign Missions (ABCFM) prohibited unmarried persons from entering the mission field. The Board believed that married missionaries could cope better with hardships and resist sexual temptations.

Thus, they required young men to be engaged at least two months before entering the mission field. To help the would-be missionaries find wives, the ABCFM had an ongoing list of “missionary-minded” women who were considered “young, pious, educated, fit and reasonably good-looking.” (Christian History Institute)

“Three weeks have elapsed since the departure of my sister Persis. Yesterday, during my noontide intermission, I received, at my boarding house, an unexpected call from cousin Wm. Goodell.“

“He gave me information that a Mission to the Sandwich Islands was to sail in four or six weeks, dwelt upon it with interest and feeling, and notwithstanding his efforts to assume his usual cheerfulness, now and then I saw the tear start in his eye. His conversation and appearance made me tremble.”

“At length, having prepared my mind, the proposition was made. ‘Well Lucy, by becoming connected with a missionary now an entire stranger, attach herself to this little band of pilgrims, and visit the far distant land of Obookiah?’”

“Now I feel the need of guidance. Oh, that Persis were here! Never did I so much long to see her.”

“The gentleman proposed as the companion of my life is Mr. Thurston, member of the Senior Class, in Andover Theological Institution. He had recently become an accepted missionary of the American Board of Commissioners for Foreign Missions, soon to sail for the Sandwich Islands.”

“This has all come suddenly upon him. Now that he knows the situation he is called to fill, he has no personal knowledge of one who is both willing and qualified to go with him to a foreign land. Some of his classmates were admitted to his private confidence.”

“One of them, in passing back and forth, had been entertained at Dea. Goodale’s. He spoke of his daughter Lucy, as being fitted for such a position. It proved a hinge to act upon. They knew that Goodell of the Middle Class was a relative of the family. They admitted him into their counsel to speak of the missionary qualifications of Lucy Goodale.”

“Most closely and seriously, during the last year, he has pressed the subject on my consideration, of personally engaging in the missionary enterprise. In his very last letter, recently received, he wrote thus:”

“‘When I say I hope cousin Lucy will be of the next company that go to the heathen, instead of imputing it to any desire of never seeing her again, she will rather think, that I believe her to adopt from the heart the favorite language of Spencer,—‘Where He appoints, I’ll go.’”

“The result of the whole matter was, that Wm. Goodell was appointed to obtain permission for a personal interview. So here he was, delivering his message ; adding, ‘Rebecca said, I will go.’”

“What could I say? We thoroughly discussed the subject, after which I gave permission for a visit.”

“Next week on Thursday is the anticipated, dreaded interview of final decision. Cousin William walked with me, and, as we approached the school house, bade me good-bye. I immediately entered the school, but how I longed to find my chamber, that I might give vent to the feelings of an almost bursting heart. Last night I could neither eat, nor close my eyes in sleep.”

“The subject has been to my mind utterly overwhelming, and I all alone during this season of conflict. Situated six miles from my father’s, I have no confidential friend near me to whom I can unfold my feelings.”

“Wm. Goodell fully informed my family that the waters were troubled. During the week, my two sisters from home, Eliza and Meliscent, called on and comforted me with their sympathy’ and affection. I have received, too, communications from my father.”

“But they all leave me to myself, to act agreeably to my own judgment and inclination.”

“Dear to my heart are my friends and country. Yet, all this side the grave, how transient! The poor heathen possess immortal natures, and are perishing. Who will give them the Bible, and tell them of a Savior? Great as must be the sacrifices, trials, hardships, and dangers of such an undertaking …”

“… I said, ‘If God will grant His grace, and afford an acceptable opportunity, Lucy and all that is hers, shall be given to the noble enterprise of carrying light to the poor benighted countrymen of Obookiah.’ After this decision, I could contemplate the subject with a tranquil mind and unmoved feelings.”

“The close of this day brought our expected Andover friends, Wm. Goodell and Mr. Thurston to our door, and established them in our parlor. That was a strictly private family interview. I returned home, and alone entered the house the night before. Our dwellings was completely isolated from neighbors, and not a word had been dropped of expected company.”

“We were alone in our little world. There were my father and my two brothers and their wives, all belonging to the house. There, too, was uncle Wm. Goodell, cousin William’s own father, who had lived with my father for several years, and who was in sympathy and confidences as one of us.”

“Wm. Goodell had now accomplished his mission.”

“Under the most favorable circumstances, he had opened the way and brought Mr. Thurston to Dea. Goodale’s, brought Lucy to her father’s house to interview the stranger in the bosom of her own family, amid a band of six close confidential friends, where no prying eyes or ready tongues were admitted to give intelligence to the outside world.”

“The early hours of the evening were devoted to refreshments, to free family sociality, to singing, and to evening worship. Then one by one the family dispersed, leaving two of similar aspirations, introduced at sunset as strangers, to separate at midnight as interested friends.”

“In the forenoon, the sun had risen high in the heavens, when it looked down upon two of the children of earth giving themselves wholly to their heavenly Father, receiving each other from his hand as his good gift, pledging themselves to each other as close companions in the race of life, consecrating themselves and their all to a life work among the heathen.”

“And it came to pass after that decision, that there met together a committee of Ways and Means. The first thing to be fixed upon was a programme. That was Friday, Sept. 24th.”

“Sept. 26th, Oct. 3d and 10th, would furnish three Sabbaths for publication. Then the 11th was Monday, not a convenient day, but the 12th, Tuesday, was fixed upon as the day of the wedding, and after the ceremony, the party was to proceed directly to Boston.” The image shows the Thurstons in their later years. (All from Life and Times of Mrs Lucy Thurston; Lucy Goodale Thurston)

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Asa Thurston and Lucy Goodale Thurston
Asa Thurston and Lucy Goodale Thurston

Filed Under: Missionaries / Churches / Religious Buildings Tagged With: Hawaii, Asa Thurston, Lucy Thurston, American Board of Commissioners of Foreign Missions

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