Peter T Young

May 12, 2016 by Peter T Young 1 Comment

‘Ulumalu

After Kāne created the spring at Kapunahou, Kanaloa suggested that they return to their home at Kōnāhuanui. They traveled through Mānoa over ‘Aihualama to the heights of Pu‘u o Mānoa (Rocky Hill) onto the plains to the land of Kulumalu (also Kaulumalu or Ka ‘Ulumalu) “the shade of the breadfruit.”

Kulumalu was oʻioʻina o nā akua, the rest temple of the gods and the place where the food for the gods was cooked. According to legends, the menehune built a fort and a temple at the top of the hill ‘Ulumalu.

A hill labeled “Ulumalu” was plotted on the 1882 Baldwin map of Mānoa Valley on the west side of Mānoa Road. This map also shows that the hill was part of Grant 4166 to Mrs. Mary Castle.

In the late-nineteenth century, the Castles (descendants of an early missionary family) built a large estate on this hill, called Puʻuhonua. (Cultural Surveys)

‘Mother’ Castle was 81 when she moved into the great house with two middle-aged daughters. Her children, who by now all had homes of their own, thought to “add to the happiness of her few remaining years by building her a beautiful home.”

The 8.16 acres had been purchased at auction on May 12, 1898, for $6,250. A government survey station on the site had already been given a name from the past, Ulumalu. Many stone walls had to be erected.

One at the mauka end was built by a young engineer named John Wilson (long-time mayor of Honolulu), on his first job in Hawaii after graduating from Stanford. (In this same year he would be engineer in charge of the first carriage road over the Nuʻuanu Pali.) (Robb & Vicars)

One of the Castle sons, George (1851-1932), recalled “there being a beautiful grove of breadfruit and ʻōhia trees where native birds congregated in great numbers. The man who planted the grove was very old and I was a boy. Sand (volcanic cinders) came down … and choked the trees.”

Another son, William (1849-1935), gave the name Puʻuhonua to the property. Pu‘u (hill or protuberance) and honua (of earth; but also meaning a place set apart for refuge and safety.) (Robb & Vicars)

“The story is told that way back in the late-nineties when the Castle brothers were building the magnificent edifice as home for their mother, Mary Castle, the Hawaiian workmen digging the foundations had their picks snatched from their hands by the Pueos (owls) and at once ceased work on the sacred spot.”

“Mr George Castle, who remembers the incident, believes that the picks struck into (an) old cave”. (Bulletin of the Pan Pacific Union, April 1925)

A large roomy barn was constructed first (“room enough for three carriages”), and here Mrs Castle with her daughters Harriet and Caroline, and Isabella Fenwick, their housekeeper, moved from the Castle homestead at Kawailoa (610 S King Street) in March 1899 while the Manoa house was being built. (Robb & Vicars)

Built as home for ‘Mother’ Castle, they moved into the big house in the early part of 1900; it was the first building in the islands in which passenger elevator was installed.

There were a porte-cochere, an entrance way, a great hall, a library (15 by 21 feet,) a music room (19 by 26), and a lanai (20 by 20). The dining room (15 by 20) had its own fireplace. And also on the ground floor were sewing room, bath, laundry, pantry, kitchen, and storage rooms.

The hydraulic elevator rose to the second floor, where there were six bedrooms, a sitting room, linen closets and one supportive bathroom. A third floor had two bedrooms (16 by 19), a third (19 by 21), and a loggia to the east. This comes to more than 6,000 square feet, without counting the balconies.

“The outlook from Puʻuhonua (high above what is now Cooper Road) has always been called the millionaires’ view, and it is, for there is probably no such view in the islands as that from the lanais of the big building.”

“Looking mauka are the mountains of Upper Manoa, Konohua Nui and Olympus, towering 3000 feet, and ever may be seen the tumbling cascades and waterfalls over the evergreen precipices. In the foreground is hedge of night blooming cereus second only to that at Punahou, and beyond the great level taro patches of the valley.”

“Looking makai is majestic Diamond Head and the shimmering water of Waikiki seen over the waving tufts of the coconut trees, some of which, it is said, Kamehameha planted with his own hands when he landed for the first time on Oahu Island to subdue and rule it.” (Bulletin of the Pan Pacific Union, April 1925)

‘Mother’ Castle’s tenure of the Manoa house was not long. She died March 13, 1907, at 88 years. The next and different life of the house and area now commenced. It became the ‘Castle Home for Children’ on May 7, 1907.

Several cottages had been built on the property, with such names as Lodge, Gables, Chalet, Lanai (in one of these lived Miss Frances Lawrence, who was superintendent of “Free Kindergarten and Children’s Aid Association” (FKCAA) for many years.)

Mrs. Harriet Castle Coleman headed the FKCAA. She died in 1924 and FKCAA was told to close the orphanage. Percy M Pond, a well-known realtor, bought the property on May 23, 1924, and put in two new streets parallel to and above Manoa Road, the top street named Puʻuhonua, the other Kaulumalu (this eventually became an extension of Ferdinand Street.)

Pond made 40 lots on 3.2 acres on the lower portion. That became called Castle Terrace. The Castle home (Pu‘uhonua) then became the research center for the Pan-Pacific Union.

Alexander Hume Ford, director of the Pan-Pacific Union (who had also organized the Outrigger Canoe Club and the Trail and Mountain Club,) intended the property is to be used solely as the home of Pan-Pacific research institute, or college of graduates to “tackle the scientific problems of the Pacific peoples, especially those of food production, protection and conservation.”

“The assistant students will, it is expected, attend the University of Hawai‘i, where they will take their degrees. Two such students from the mainland now with scientific party here, are expected to be the first of such entries in the University of Hawaii with others to follow from lands across the Pacific.” (Bulletin of the Pan Pacific Union, September 1924)

In the following 16-years the Pan-Pacific Union became a sort of early “think tank” capable of providing “perfect quiet for study, remote from disturbances, with ample room for visiting scientists to live and work.”

Many other institutions were happy to cooperate. The Bishop Museum lodged research fellows there, often for a year at a time. There was one charge for the lodgers: a visitor was expected to give at least one of the weekly public lectures.

A Junior Science Council was added. In 1933 Ford wrote that “twenty students of all races and from many localities, members of the Pan-Pacific Student’s Club who are attending the University of Hawai‘i, are occupying the barn and carriage house in a cooperative housekeeping arrangement and working out in their own way ideas which may promote happier international relations.” (Robb & Vicars)

The big house was finally torn down in 1941. The other associated structures lay empty, and gradually they disintegrated. Termites had long been a problem.

Today, 79 owners share the original and lasting wonders of the legendary area: mountain and ocean views, a cool climate, just enough rain, frequent rainbows and sun-glinted waterfalls—all that Mother Castle had come to live with and enjoy in her last years. (Robb & Vicars)

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Castle’s Manoa Home-PP-46-4-003-1886

Puuhonua-Castle_Manoa_home-Robb&Vicars

Puuhonua and Castles on June 20, 1903-Robb&Vicars

Orphans at Puuhonua, about 1910-Robb&Vicars

Orphans at Puuhonua about 1910-Robb&Vicars

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May 10, 2016 by Peter T Young 1 Comment

Olonā

The ancient Hawaiians made use of a considerable range of fiber plants. Some of these they brought with them; others were discovered in the new island home.

Naturally available to the Hawaiians were a variety of vines, grasses, and tree barks that could be used as cord with little or no modification, but they found that, with a bit more effort, they could produce string, twine, or rope that was easier to handle and lasted a longer time.

First among the Hawaiians’ cordage resources, however, was an endemic forest plant, olonā. Its excellence made olonā cordage a highly valued item, not only among the Hawaiians themselves but also, later, among Western sailors, and its virtues enabled Hawaiians to create some of the finest pre-contact handcraft in the Pacific. (Abbott)

“Olonā was a thing highly prized by one and all. It was very valuable and planters raised it extensively. … There were, however, few places where olonā would grow and hence, not all people cultivated.”

The ancient Hawaiians undoubtedly discovered the valuable fiber of this plant at a very early time. They were intimately familiar with the local flora and its economic utilization. The olonā is mentioned in many of the old songs and legends.

“It grew in rainy districts and in marsh lands and in those parts of the mountain which were saturated with moisture; it did not grow on bare mountain sides but on those ridges where bananas grew and water ran constantly and where there was plenty of moisture. It throve on the windward side of the islands and few places besides.”

“When people in old days planted olonā they first looked for a good place in the mountains to plant, a valley where it was fertile and flat, perhaps below a cliff in the bed of a stream.”

“Here they cut down the pulu ferns, chopped down the trees and cleared out the weeds. The planting was done like the planting of the wauke from the young shoots or cuttings from the ground stem.”

“A field of olonā that grew uniformly with every stalk and every leaf alike was the planter’s delight, and if it grew on a level, two or three acres or more of it, his joy knew no bounds. It all grew up like the hairs on the head, with straight stalks and rounded leaves. In a year or more it was full-grown and the leaves began to turn yellow.” (Kamakau; Bishop Museum)

Special interest is attached to the olonā fiber as it is generally recognized to be the strongest and most durable fiber in the world. No other fiber is recorded to exceed it in these two important characteristics.

This fiber is the best of all fibers known at the present time. The three dominant features are (1) the great tensile strength (about three times the strength of commercial Manila – about eight times as strong as hemp;) (2) its great resistance to deterioration in salt water; and (3) its pliability, and thus its adaptability for spinning by hand.

Among the Hawaiians it was put to a great variety of uses. All fishing lines and nets of the best quality were invariably made of olonā, because of its high resistance to the action of salt water. (MacCaughey, 1918)

Fishing lines and nets made from this fiber by expert Hawaiians present an appearance of so uniform a caliber and twist that it would lead one to believe that the fiber had been made by the most intricate machinery.

Olonā lines and nets which have been in more or less constant use for over a century are almost as good as new, and are handed down from generation to generation as precious objects. Most of the natives are very unwilling to part with any of their fishing gear that is made of olonā.

The very serviceable carrying-nets, koho, in which the wooden calabashes and other objects were borne, were commonly made of olonā fiber. Olonā was not used for making the bark-cloth or kapa itself, but threads and cords of olonā were used for sewing the kapa.

A stout cord of olonā was usually attached to the wooden war-clubs and dagger-like swords, for suspending the weapon from the wrist. This prevented the loss of the weapon during the fray. For fastening the stone adz, ‘o‘o, to its wooden handle, olonā was always the preferred fiber.

It was used for the very fine and pliable netting which served as a groundwork for the feathers, in the construction of the splendid garments and insignia of the ancient royalty and ali‘i. The brilliant scarlet and yellow feathers were skillfully woven by the women upon the imperishable framework of olonā. (MacCaughey, 1918)

“Olonā is so universally the basis of Hawaiian feather cloaks, that feathers mounted on any other substance would be at once classed as foreign to the group.” The fineness of the net varies as does the size of the thread used for cloaks.

In featherwork, feathers are mounted and tied with olonā cordage to nets made of well twisted, closely netted olonā. Feathers are inserted in rows and bound by two or three turns of the olonā threads. (Brigham)

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Shark fish-hook made of bone, twine, cord (olona fibre)-BritishMuseum

Olona

Olona_Cordage-NMA

Detail of reverse of a cloak, showing olona fibre netting-BritishMuseum

Swivel-headed adze made of wood, olona, and polished stone used primarily for working on the interior of canoe-BM

Shark fish-hook made of bone, twine, olona fibre cord-BritishMuseum

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WLA_haa_Lei_Niho_Palaoa_Neck_Ornament-Carved sperm whale tooth, braided human hair, olona cordage

May 7, 2016 by Peter T Young Leave a Comment

HECO

In the late 1870s, ‘electricity’ was the talk of society. King Kalākaua had heard and read about this revolutionary new form of energy, and he arranged to meet Thomas Edison in New York in 1881 during the course of his world tour. (HECO)

In 1881, the Exposition Universelle (World’s Fair) was held in Paris; it was the first International Exposition of Electricity. The major events associated with the Fair included Thomas Edison’s electric lights, electrical distribution and Alexander Graham Bell’s telephone.

During the King’s visit to NYC, the New-York Tribune (September 25, 1881) wrote an article about the King: “One of the sights that pleased him most was the Paris Electrical Exhibition. We spent some time there.”

“Kalākaua is going to introduce the electric light in his own kingdom; and he examined the different lamps on that account with the greatest interest. The life in Paris entertained him very much; they turned night into day there.”

Then, Charles Otto Berger, organized a demonstration of ‘electric light’ at ʻIolani Palace, on the night of July 26, 1886. To commemorate the occasion, a tea party was organized by Her Royal Highness the Princess Lili‘uokalani and Her Royal Highness the Princess Likelike.

The Royal Hawaiian Military Band played music and military companies marched in the palace square. An immense crowd gathered to see and enjoy the brightly lit palace that night. (HECO)

Shortly after this event, David Bowers Smith, a North Carolinian businessman living in Hawaiʻi, persuaded Kalākaua to install an electrical system on the palace grounds. The plant consisted of a small steam engine and a dynamo for incandescent lamps. On November 16, 1886 – Kalākaua’s birthday – ʻIolani Palace became the world’s first royal residence to be lit by electricity.

The government began exploring ways to establish its own power plant to light the streets of Honolulu. A decision was made to use the energy of flowing water to drive the turbines of a power plant built in Nuʻuanu Valley.

Water was taken in a pipeline running past Kaniakapūpū, then fed a hydroelectric plant in an area known as “Reservoir #1,” just above Oʻahu County Club. Power lines were strung on the existing Mutual Telephone Co poles in the area, down to downtown Honolulu.

In addition, by 1890, the Honolulu firm of EO Hall was installing small power plants at residential locations and supplying some businesses with power via wiring strung from a steam dynamo at their building in downtown Honolulu. Electricity was extended to 797 of Honolulu’s homes. (HECO)

The business of EO Hall & Son, Limited started in 1852 at the corner of Fort and King streets. In their early years, besides hardware, the stock consisted of dry goods of all kinds and quite an assortment of groceries.

The firm continued to deal in hardware, agricultural implements, dry goods, leather, paints and oils, silver-plated ware, wooden ware, tools of all kinds, kerosene oil, etc, until about the year 1878, when dry goods were dropped, except a few staple articles. (Alexander)

On May 7, 1891 several EO Hall corporate officers, under the direction of Jonathan Austin, filed with the Hawaiian government to form a partnership to produce and supply electricity as the Hawaiian Electric Company (HECO.) (HAER)

Five months later – on October 13, 1891 – the co-partnership was dissolved and Hawaiian Electric was incorporated, with total assets of $17,000 and William W Hall as its first President. (HECO)

The works of the company were in a 100 x 100-foot brick building at the corner of Alakea and Halekauwila streets; a large cold storage building was attached.

The cold storage plant was divided into fifteen rooms with temperature varying from 10 deg. to 42 deg. (F.) Meat markets, grocers, fruit and liquor dealers had taken up nearly all the available space of the plant.

The 2-story building had all the latest fittings as electric elevators, electric lights through all the rooms, overhead tracks in the large meat rooms, etc., etc. In the electrical department the company keeps a large stock of electrical fittings and was prepared to install electric plants and supply all the necessary fittings for house lighting. (Alexander)

On January 12, 1893, as one of her last official acts, Queen Lili‘uokalani approved legislation that empowered the government to provide and regulate the production of electricity in Honolulu. Her constitutional monarchy was overthrown five days later.

On May 3, HECO (the only bidder) was granted a 10-year franchise by the provisional Hawaiian Government to supply electricity to anyone in Honolulu.

The government retained control of the operation at Nuʻuanu and maintained it to operate streetlights when it was able. The following year HECO began operating from a generator plant near the corner of Alakea and Halekauwila Streets in Honolulu.

By 1906, HECO power lines extended to Waikiki and Manoa Valley, reaching over 2,500 customers. In 1916, substations fed by high voltage transmission lines came into use and replaced the older system of low voltage distribution lines. By this time HECO provided power to windward O‘ahu and to Pearl Harbor. (HAER)

Construction on the Waiau Power Plant began on June 3, 1937. It was HECO’s second power plant, after the existing Honolulu plant at Alakea Street. The Waiau Power Plant building was finished in June 1938.

During World War II, HECO provided vital electric power to the military for the war effort, sometimes blacking out residential service to be able to meet military demands.

More often, coordination between government and private sector resulted in altered work schedules to allow HECO’s power to flow to the military when they needed it.

A third power plant location was built in 1963 at Kahe Point in Leeward Oahu. Kahe Point would become the main power generating station for HECO, in the early 1990s. (HAER)

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Hawaiian Electric Company-PP-8-8-001-00001

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Hawaiian Electric displays the current electronic gadgets of the day in the mid 1930s

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May 5, 2016 by Peter T Young Leave a Comment

Libelle

Oral traditions claim that the Marshallese knew of Wake Atoll prior to contact with European navigators. The Marshallese name for the atoll was Eneen-Kio or Ane-en Kio, “Island of the kio flower.”

The atoll was a source of feathers and plumes of seabirds. Prized were the wing bones of albatross, from which tattooing chisels could be made. In addition, the rare kio flower grew on the atoll.

Bringing these items to the home atolls implied that the navigators had been able to complete the feat of finding the atoll using traditional navigation skills of stars, wave patterns and other ocean markers. (Spennemann)

Today, it is more commonly referred to as ‘Wake Island’ or ‘Wake Atoll’ (rediscovery of Wake and its naming is usually credited to Captain William Wake of the British trading schooner Prince William Henry, enroute from Port Jackson, Australia to Canton in China in 1792.) (NPS)

Wake Island, to the west of Honolulu, Hawaii, is the northernmost atoll in the Marshall Islands geological ridge and perhaps the oldest living atoll in the world.

Though it was substantially modified by the United States to create a military base before and after World War II, its major habitats are the three low coral islands consisting of shells, coral skeletons, and sand, supporting atoll vegetation adapted to arid climate. (FWS)

On the evening of March 5, 1866 under the leadership of captain Anton Tobias, Bremer Bark Libelle (Dragonfly,) bound for Hong Kong from San Francisco having last stopped in Honolulu, shipwrecked on Wake Island, one of the most remote, uninhabited atolls of the Central Pacific.

On board 16 passengers, men, women and children; also on board was a cargo valued at $300,000, including silver coins and quicksilver. (Quicksilver is otherwise known as mercury, the only metallic element that is liquid at standard conditions for temperature and pressure.)

Passengers included some famous people: Anna Bishop, one of the most famous singers and adventurous women of the time; Eugene Van Reed Miller, an American diplomat and pioneering the development of the Asian markets; Yabe Kisaboro, a Japanese officer. (Drechsler)

They were stranded on the atoll for approximately three weeks. On the futile search for drinking water, the fear of the impending end comes on. Should we really trust a tiny lifeboat and the attempt to reach the 1,300-nautical miles distant Marianas Islands? (Drechsler)

On March 27, twenty-two people crammed themselves about Libelle’s twenty-two foot longboat, piloted by Tobias’ first mate. The captain took four sailors and three Chinese on a twenty-foot gig. (Urwin)

The first mate and passengers travelled 1,300-miles and made it to Guam in 18-days. The Captains boat was never hear from again.

Salvage crews faced a similar fate as the Libelle.

“The wrecking party of the second expedition to Wake’s Island, returned by the British brig Clio last month. They sailed from Honolulu last September, in the schooner Moi Wahine, and landed on Wake’s Island, after a pleasant passage down of a month.”

“Capt English, Mr Thos Foster and nine Hawaiian divers’ were landed, with a part of their stores, and apparatus for distilling water.”

“The next day, towards night, the wind shifting, the schooner took her anchor and put out to sea, to avoid a lee shore. The vessel was never seen again afterwards.”

“The wind on the third day veered suddenly to the westward, and blew a living gale. On the Island its force was terrific, trees on ihe windward side were torn up, and carried quite across the lagoon and branches strewed the whole island. Captain Zenas Bent, the mate Mr. White, and seven Hawaiian seamen perished with the schooner.”

“The weather at Wake’s Island during the five months that the party were there, with the exception of the typhoon Thursday was pleasant and fair.”

“The lagoon abounds with fish, and from the middle of February, the birds made their appearance, and there was plenty of eggs. On these natural resources of the Island the wreckers managed to live without serious Inconvenience, while by distillation they procured as much water as they required.”

“Though it lies in the track of the China bound vessels, it is incorrectly laid down, and therefore they give it a wide berth, especially when passed on the windward side.”

“During the four months, only one vessel was communicated with – a brig that touched within two weeks after the party landed, and before they had given up hope for the return of their schooner. Several sail were seen at intervals, but they passed on without noticing the island, or the signals on the shore.”

“At length the Clio appeared, bound thither for wrecking purposes, not being aware that the Honolulu party were there. Near the Island the Clio spoke a bark, which was probably the vessel which had agreed, when leaving Honolulu for China, to touch at the Island and report upon the fate of the party, for whose safety, on account of long absence, serious fears were entertained here.”

“The Clio was chartered for Honolulu, and taking on board the party, the quicksilver and other material of the wrecked Libelle, arrived after a pleasant run of thirty days.” (Hawaiian Gazette, May 27, 1868)

“Two hundred and forty-six flasks of quicksilver, a quantity of copper, chains, anchors, &e, have been secured, which will repay the adventurers well for their enterprise.”

“The brig went there for the same purpose as the schooner, and was chartered by Mr Foster to bring the wrecked goods to this port.” (Pacific Commercial Advertiser, May 2, 1868)

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Similar Ship to the Libelle

May 1, 2016 by Peter T Young 1 Comment

Common Stock

An often repeated (and unfounded/incorrect) statement is, “The missionaries came to do good, and they did very well.” (Suggesting the missionaries personally profited from their services in the Islands.)

A simple review of the facts show that the missionaries were forbidden to “engage in any business or transaction whatever for the sake of private gain” and they did not, and could not, own property individually.

The Prudential Committee of the American Board of Commissioners for Foreign Missions (ABCFM,) in giving instructions to the Pioneer Company of 1819, said:

“Your mission is a mission of mercy, and your work is to be wholly a labor of love. … Your views are not to be limited to a low, narrow scale, but you are to open your hearts wide, and set your marks high.”

“You are to aim at nothing short of covering these islands with fruitful fields, and pleasant dwellings and schools and churches, and of Christian civilization.” (Instructions of the Prudential Committee of the ABCFM, October 15, 1819)

Over the course of a little over 40-years (1820-1863 – the ‘Missionary Period,’) about 180-men and women in twelve Companies served in Hawaiʻi to carry out the mission of the ABCFM in the Hawaiian Islands.

To supply the mission members, a Common Stock system was initiated – it was a socialistic, rather than capitalistic, economic structure.

The Common Stock system was a community-based economic system designed to enable the missionaries to accomplish their goals without having to worry about finding sustenance and shelter.

The missionaries were constantly reminded of Matthew Chapter 6, verse 24: “No one can serve two masters: for either he will hate the one and love the other, or he will be devoted to the one and despise the other. You cannot serve God and mammon (money.)” (Woods)

The Laws and Regulations of the ABCFM stated, “No missionary or assistant missionary shall engage in any business or transaction whatever for the sake of private gain …”

“… nor shall anyone engage in transactions or employments yielding pecuniary profit, without first obtaining the consent of his brethren in the mission; and the profits, in all cases, shall be placed at the disposal of the mission.”

“The missionaries and assistant missionaries are regarded as having an equitable claim upon the churches, in whose behalf they go among the heathen, for an economical support, while performing their missionary labors …”

“… and it shall be the duty of the Board to see that a fair and equitable allowance is made to them, taking into view their actual circumstances in the several countries where they reside.” (Laws and Regulations of the Board, 1812)

So missionaries could devote their entire energies to developing a written language for the Hawaiian people, translating the Bible into Hawaiian and teaching native men, women and children to read it, the ABCFM supplied all the Hawaiian mission’s domestic needs through a Common Stock system administered by appointed secular agents for the mission.

“The kingdom to which you belong is not of this world. Your mission is to the native race,” ABCFM Secretary Rufus Anderson instructed the missionaries. Consequently, missionaries practiced rigid economy partly out of necessity, and partly out of a desire to appear trustworthy to the American churches upon whom they depended for total support. (Schulz)

The Mission was supported by donations to the ABCFM on the continent, “The free-will offerings of many churches, and many thousands of individuals are cast into one treasury, and committed, for application to the intended objects, to persons duly appointed to the high trust.”

“Upon these sacred funds and under this constituted direction, approved persons, freely offering themselves for the holy service, are sent forth to evangelize the heathen.”

“Your economical polity will be founded on the principle established by the Board, ‘That at every missionary station, the earnings of the members of the mission, and all monies and articles of different kinds, received by them, or any of them, directly from the funds of the Board, or in the way of donation, shall constitute a common stock …”

“… from which they shall severally draw their support in such proportions, and under such regulations as may from time to time be found advisable, and be approved by the Board or by the Prudential Committee.’” (Instruction to the Missionaries, October 15, 1819)

The Minutes of a meeting of the Pioneer Company on their way aboard the Thaddeus reinforced these instructions, “The property acquired by the members jointly or by individuals of the body either by grant, barter, or earnings shall also be subject to the disposal of the members jointly.”

“The property thus furnished or acquired, either divided or undivided, shall be devoted to the general purposes of the mission, according to the tenor of our Instructions from the A. B. Com. F. M. and according to our own regulations, not incompatible with those instructions.”

“No member of this mission shall be entitled to use or allowed to appropriate such property divided or undivided, in bying [sic], selling, giving, or consuming, etc. in any manner incompatible with our general Instructions, or contrary to the voice of a majority of the members.” (Minutes of the Prudential Meeting of the Mission Family, November 16, 1819)

The Mission’s secular agent, Levi Chamberlain, kept track of everything mission families received from the Depository, gifts from mainland friends or family members, and any presents from Native Hawaiians. Everything was counted against the equal distribution of goods.

Mission family members were allowed to keep personal gifts from family and friends as private property, but those gifts were subtracted from what they would otherwise be entitled to receive from the Depository. (Woods)

In 1836 the Mission wrote, “No man can point to private property to the value of a single dollar, which any member of the mission has acquired at the Sandwich Islands.”

Missionary Dwight Baldwin noted, “Every member, I think, to a man, has been engrossed in labors for the benefit of the people. And it is certainly true of nearly every one, that he has turned his attention to no provision whatever which his children might need in America.” (Schulz)

“In spite of the fact that they followed this community-based economic system, there is no doubt that the missionaries were capitalists. In 1838 William Richards took leave from the mission and then resigned to become the translator and advisor for King Kamehameha III.”

“At the King’s request Richards taught the chiefs about capitalism and constitutional government using a book he translated by Baptist pastor and Brown University President Francis Wayland, titled The Elements of Political Economy.”

“This class led directly to the establishment of the so-called Hawaiian Bill of Rights a few months later in 1839 that guaranteed rights to commoners that included rights to their own property.”

“The class also led to the establishment of the first constitution of Hawai‘i in 1840. The class may also have prepared the way for the Māhele in the late 18405 that established the right of private land ownership.” (Woods)

Two years after Kamehameha III created the first Hawaiian constitution, legislature, and public education system, the ABCFM aided the missionaries by transitioning to a salary system. The Board allotted each couple $450 per year and granted children under 10 an additional $30 and children over 10, $70 annually. (Schulz)

At their General Meeting in 1843, the Mission resolved, “That although we consider the salary allowed us by the Board a bona fide salary, still, in our character as missionaries, we are a peculiar people, having wholly consecrated ourselves to the Lord for the spread of the Gospel in the earth …”

“… and however it may be proper for other men to engage in speculations, and accumulate property, we cannot consistently with our calling engage in business for the purpose of private gain.” (Cheever)

The Depository continued as a purchasing agent for missionaries who could purchase their supplies at a discount from the Secular Agent, but all gifts or other earnings were still deducted from this salary. Land and herds continued to be owned jointly by the mission. (Woods)

Missionary parents could now give their children a New England education in the islands at O‘ahu College (Punahou, founded in 1841) and save their personal incomes for their children’s futures. (Schulz)

In 1863, the ABCFM withdrew financial support for the mission and the Missionary Period ended.

I encourage folks to visit the Mission Houses Historic Site and Archives, in the shadow of Kawaiahaʻo Church, on King Street. It’s a great way to learn the facts about the missionaries and the Missionary Period.

Docent guided tours (Tuesday through Saturday, starting on the hour every hour from 11 am with the last tour beginning at 3 pm) take about an hour and cost $10 ($8 Kamaʻāina, Seniors and Military,) Students $6 (age 6 to College w/ID;) Kamaʻāina Saturday (last Saturday of the month) 50% off for residents.)

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