Images of Old Hawaiʻi

by Peter T Young Leave a Comment

Flying the American Flag

“Twenty-eight members of the crew of the American armed steamer Aztec, 3,808 tons, which was torpedoed and sunk by a German submarine are missing …”  (Mercury, April 5, 1917)

Before we expand on this, let’s look back – both in Hawaiʻi and elsewhere.

Captain John Dominis was an Italian-American ship captain and merchant from New York who had been trading in the Pacific since the 1820s.  In the 1840s, he purchased property on Beretania Street; he built a home for his family, Mary Lambert Dominis (his wife) and John Owen Dominis (his son.)

In 1847, on a voyage to China, Captain Dominis was lost at sea. To make ends meet, the widowed Mary then rented spare bedrooms; one of her tenants was American Commissioner Anthony Ten Eyck.  Impressed with the white manor and grand columns out front, Ten Eyck said it reminded him of Mount Vernon (George Washington’s mansion) and that it should be named “Washington Place.”

King Kamehameha III, who concurred, Proclaimed as ‘Official Notice,’ “It has pleased His Majesty the King to approve of the name of Washington Place given this day by the Commissioner of the United States, to the House and Premises of Mrs. Dominis and to command that they retain that name in all time coming.”  (February 22, 1848)

In 1862, John Owen Dominis married Lydia Kamakaʻeha (also known as Lydia Kamakaʻeha Pākī.)  Lydia Dominis described Washington Place “as comfortable in its appointments as it is inviting in its aspect.”  Reportedly, the American flag flew at the residence until Mary Dominis’s death, when Liliuokalani had it removed.  (Mary Dominis died on April 25, 1889, and the premises went to her son, John Owen Dominis, Governor of Oʻahu.)

Lydia was eventually titled Princess, and later became Queen Liliʻuokalani, in 1891.  John Owen Dominis died shortly after becoming Prince consort (making Liliʻuokalani the second widow of the mansion;) title to the home then passed to Queen Liliʻuokalani.

On the continent, former Princeton University president and governor of New Jersey, Woodrow Wilson was elected President in 1912; under him, the US proclaimed its neutrality from the beginning of World War I (in the summer of 1914.)

After the German sinking of the British passenger ship Lusitania in May 1915 (which killed 1,201 people, including 128 Americans,) Wilson sent a strongly worded warning to Germany.  After attempts to broker peace, then sinking of the American cargo ship Housatonic, Wilson broke off diplomatic relations with Germany.

With German submarine warfare continuing unabated, the final straw came on April 1, 1917, when the armed merchant ship Aztec was sunk off the northwest coast of France by U-boat 46 under the command of Leo Hillebrand. The Aztec was on its way from New York to Le Havre, France with a cargo of timber, copper, steel, chemicals and machinery.

All twenty eight members of the crew were killed, including Boatswain’s Mate First Class John I Eopolucci, a Naval Armed Guard – the first US Navy sailor killed in action in World War I.  The attack on the Aztec was the final straw and led to America’s intervention into World War I.

On April 2, 1917, President Wilson appeared before Congress to deliver his historic war message and asked for a declaration of war against Germany.  (history-com)  Then as Congress convened, two more ships were sunk, the large freighter Missourian and the schooner Marguerite, with no casualties aboard either ship.  On April 6, 1917, after twenty-nine months of official neutrality, the US declared war on Germany, formally entering World War I.

The passage of the war resolution by Congress, April 5, 1917, and the issuance of the President’s proclamation the next day declaring that “a state of war exists between the United States and the Imperial German Government,” was the signal for Hawaiʻi once more to declare its loyalty and pledge its unfaltering support of the nation’s cause. Appropriate resolutions were adopted by the legislature and by numerous clubs and organizations.  (Kuykendall)

On the very day on which President Wilson delivered his memorable war message to Congress, the ground for his indictment of the German government was brought home to the people of this territory by news that five youths from Hawaiʻi had lost their lives in the sinking of the Aztec.  (Kuykendall)

When the American steamer Aztec was sunk a few days ago by a German submarine, five Hawaiians … lost their lives …. Two of these Hawaiians were residents of Honolulu, the other three of Hawaiʻi.  (Hawaiian Gazette, April 3, 1917).

The five Hawaiian merchant marines that were part of the Aztec crew were: John Davis, Charles Kanai, Eleka Kaohi, Julian R Macomber and Henry Rice (they were all civilians.)

Support grew for an event to mourn the loss of Hawaiʻi’s first war dead.  In a memorial service for the five, held April 22, 1917, “The dead were eulogized as heroes who lost their lives while maintaining the right of the principle that the seas are free to all.  About a pavilion platform that was decorated with the Star Spangled Banner and the flag of Hawaiʻi … more than 2000 gathered …”

“That the Hawaiians died in the service of their country in upholding American right of legitimate commerce at sea was emphasized by the presence on the platform of the heads of the military and naval service in Hawaiʻi, and there was a solemn martial atmosphere to the gathering to remind even casual spectators that this was a memorial service in war time.”  (Honolulu Star-Bulletin, April 23, 1917)

“Senator HL Desha speaking in Hawaiian delivered an oration appropriate to the occasion. He spoke of the five brave men who died doing their duty and declared that for all we know on this earth, these men might have sacrificed their lives for the peace of the whole world.”  (Hawaiian Gazette, April 24, 1917)

Lorrin Andrews delivered an oration on what the American flag represents, “There is a Flag floating over this building which symbolizes to all of us that which we hold most dear. It was conceived in a struggle for liberty against oppression. It presided over the birth of the greatest republic that the world has ever seen, and it has always represented honor, freedom and justice.”  (Hawaiian Gazette, April 24, 1917)

Not long before her death in 1917, Queen Liliuokalani nobly expressed support of the United States in World War I by ordering that the American flag be flown over Washington Place.  (hawaii-gov)

“For the first time in its long and picturesque history, Washington Place, home of Queen Liliʻuokalani, was decorated today with an American flag.”

“It was the occasion of the visit of the legislators to pay their respects to the aged queen and in view of the extraordinary crisis in international affairs and the prospect of patriotic war action by congress …”

“… the queen allowed the flag to be flown in honor of the government which years ago was responsible for her loss of a monarchy.”  (Honolulu Star-Bulletin, April 3, 1917)  (Reportedly, the American flag continued to fly over Washington Place.)

Liliʻuokalani continued to occupy Washington Place until her death later that year (November 11, 1917.)

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by Peter T Young 1 Comment

Four Horsemen

“Kuhio was not an heir-born but a created prince by royal proclamation at the coronation ceremonies of King Kalākaua and Queen Kapiʻolani in February, 1883, as was also his brother, the late David Kawananakoa. They were nephews of Kapiʻolani, the queen consort; sons of David Kahalepouli Piʻikoi, a high chief of Kauai, and Kinoiki Kekaulike.”

“Kuhio Kalanianaʻole was born at Kapaʻa, Kauai, March 26th, 1871, a lineal descendant of the last king of the islands of Kauai and Niʻihau. He married Elizabeth Kahanu K Kaauwai, a chiefess of the old regime, October 9th, 1896”. (Thrum)

“The last great work of Prince Kalanianaʻole was for his people. He labored ceaselessly for more than a year on a scheme of rehabilitation through which it is hoped the Hawaiian may be returned to the land of his ancestors, to live as fisherman and farmer.”

“Against formidable and aggressively active opposition the Prince managed to consummate his plans, and the ‘Rehabilitation Bill’ is now a law.”

“Through its operation large tracts of land … will be allotted to those of Hawaiian blood who desire to return to husbandry. Each will receive a sizeable farm and a sum in cash sufficient to put it under cultivation and sustain a family until the crops begin to yield…” (Mellen; Hitt)

A few years before the passage of the Rehabilitation Law, and a few days after the return of the Delegate Prince Kuhio from Washington, four Hawaiians, assembled at Pualeilani at Waikiki to discuss the subject “Rehabilitation of the Hawaiians.”

Dubbed the Four Horsemen, Kuhio, Rev Stephen Langhern Desha, Sr, John Carey Lane and Henry Lincoln Holstein had their pictures taken so Kuhio could show to his fellow congressmen at Washington his backers that brought up this important matter for rehabilitating its people.

Later other friends joined, and they were John H Wise, Noa Aluli, Akaiko Akana, Emil Muller, Attorney CK Breckons, and several others, and they planned to first pass the measure in the local legislature.

It was introduced by John Wise in the senate and backed by Senator Desha and John Lane, and it was introduced in the House by Speaker Holstein. It was through their efforts that it became a law and it was approved by congress at Washington. (Star-Bulletin)

Rev Stephen Langhern Desha, Sr had an unusual combination of ministry of the gospel, service in legislative bodies and publisher of a newspaper. He was behind the ‘Desha Bathing Suit Law,’ requiring all over 14 to cover up ‘at least to the knees,’ or be fined.

Desha began his career as pastor of the Napoʻopoʻo church, Kona and served Haili Church in Hilo for 45-years; he was a supervisor of the County of Hawaii and later elected to the senate of the Territory; and he was editor and business manager of the Hawaiian newspaper, ‘Ka Hoku o Hawaii.’

“Rev SL Desha is in a class by himself. One may listen to this man and watch him with much enjoyment without understanding a single word of what he says. … In eloquence of gesture, no speaker of any race I have seen can equal the Rev Desha when talking in Hawaiian.” (Hawaiian Star, October 10, 1908)

John Carey Lane was a member of the territorial senate from 1905 to 1907 and introduced the bill establishing the City and County of Honolulu. He was elected by an overwhelming majority to serve as Mayor of Honolulu from 1915 to 1917.

He was an avowed Royalist supporting Queen Liliʻuokalani, and Lane “was at her side when they usurped control and dethroned her in 1893, and he was among those who took part in the counterrevolution in 1895 with the hope of restoring her throne and native Hawaiian rule”. (Mellen; Advertiser, 1954)

Henry Lincoln Holstein served in the Senate of the Republic of Hawaiʻi from 1896 to 1898 and later as Speaker of the House in the House of Representatives of the Territorial legislature. Holstein served as the executor of Queen Liliʻuokalani’s estate.

The provisions of the Hawaiian Rehabilitation Act (Hawaiian Homes Act (HHCA)) are embodied the desires to (1) build up in Hawaiʻi a class of independent citizen farmers, and (2) place the Hawaiian and part-Hawaiian people back upon the land. (Rehabilitation in Hawaiʻi, 1922)

Passed by Congress and signed into law by President Warren Harding on July 9, 1921, the HHCA provides for the rehabilitation of the native Hawaiian people through a government-sponsored homesteading program. Native Hawaiians are defined as individuals having at least 50 percent Hawaiian blood.

DHHL provides direct benefits to native Hawaiians in the form of 99-year homestead leases at an annual rental of $1. In 1990, the Legislature authorized the Department to extend leases for an aggregate term not to exceed 199 years.

Homestead leases are for residential, agricultural or pastoral purposes. Aquacultural leases are also authorized, but none have been awarded to date. The intent of the homesteading program is to provide for economic self-sufficiency of native Hawaiians through the provision of land.

Other benefits provided by the HHCA include financial assistance through direct loans or loan guarantees for home construction, replacement, or repair, and for the development of farms and ranches; technical assistance to farmers and ranchers; and the operation of water systems.

“The last great work of Prince Kalanianaʻole was for his people. He labored ceaselessly for more than a year on a scheme of rehabilitation through which it is hoped the Hawaiian may be returned to the land of his ancestors…” (Mellen; Paradise of the Pacific, 1922)

On January 7, 1922, six months after he had succeeded in having the Hawaiian Homes Commission Act passed, Prince Jonah Kuhio Kalanianaʻole passed away. (hawaii-edu)

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by Peter T Young 1 Comment

Prince Jonah Kūhiō Kalanianaʻole Piʻikoi

Born on March 26, 1871, Jonah Kūhiō Kalanianaʻole Piʻikoi (grandson of Kaua‘i King Kaumuali‘i and the cousin of King Kalākaua and Queen Lili‘uokalani) was prince of the reigning House of Kalākaua.

After the rule of the House of Kamehameha ended with the death of King Kamehameha V in 1872, and King Liholiho died in 1874, the House of Kalākaua ascended to the throne of the Kingdom of Hawaiʻi.

He became an orphan after his father died in 1880 and mother in 1884. Prince Kūhiō was adopted by King David Kalākaua’s wife, Queen Kapi‘olani, who was his maternal aunt.

He attended the Royal School and Punahou; studied four years in St. Matthew’s College, California; was a student at the Royal Agricultural College in England and graduated from a business college in England.

Historical accounts say that Kūhiō was tagged with the nickname “Prince Cupid” by a French teacher when he was very young because of his chubby stature and good-natured personality.

He witnessed the overthrow of the Hawaiian monarchy in 1893, took the side of the monarchy, was found guilty of treason for plotting a counter-revolutionary attempt and made a political prisoner.

Prince Kūhiō, eligible royal heir to the Hawaiian throne, Delegate to Congress for ten consecutive terms and tireless worker for native Hawaiian rights, was born along the Poʻipū coast at Kukui‘ula and grew up in Kōloa on Kaua‘i.

Kūhiō was often called Ke Ali‘i Maka‘āinana (Prince of the People) and is well known for his efforts to preserve and strengthen the Hawaiian people.

In politics, he was a Republican. He launched a campaign to establish local government at the County level; this led to the County Act in 1905. Under the Act, the islands were divided into five separate Counties.

Prince Kūhiō restored the Royal Order of Kamehameha I and established the Hawaiian Civic Club.

The Order of Kamehameha I was established on April 11, 1865 by King Kamehameha V (Lot Kapuāiwa) to honor the legacy of his grandfather, the unifier of these islands, Kamehameha the Great.

The Order was reorganized by Prince Jonah Kūhiō Kalanianaole in 1902. Today, the organization continues to guard, maintain and preserve the rituals and the memory of the ruling Chiefs of Hawai‘i.

Hawaiian Civic Clubs were organized in 1918 and were formed to provide scholarship aid for the education of Hawaiian students; preserve and promote the Hawaiian heritage, traditions, language and culture; improve the conditions of the Hawaiian people and community at large; and perpetuate the values that dignify all human life.

In 1919 he also introduced the first bill asking that Hawai‘i become a state.

While a delegate of Congress, he spearheaded the effort in the passage of the Hawaiian Homes Commission Act that provides lands for native Hawaiians.

He was concerned about the diminishing number of Hawaiians and their seeming inability to adapt to urban living. It was his dream to have Hawaiians return to the land and encourage them to be self-sufficient farmers, ranchers and homesteaders.

Jonah Kūhiō Kalanianaʻole Piʻikoi died on January 7, 1922 of heart disease. He was given the last state funeral for an Ali‘i; he is buried at Mauna ‘Ala, the Royal Mausoleum.

Prince Kūhiō Day is an official holiday in the State of Hawaiʻi. It is celebrated annually on March 26, to mark the birth of Prince Kūhiō.

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by Peter T Young 1 Comment

Hawaiʻi Statehood Address – Aloha ke Akua

“(P)ress reports circulating the reactions of the people of Hawaii to the final passage of S. 50 by the House of Representatives (concerning Hawaiʻi statehood) indicated that the people of Hawaii quite naturally demonstrated their exuberance in many ways.”

(The Hawaiʻi Admission Act was signed into law on March 18, 1959; Hawaiʻi became the 50th State on August 21, 1959.)

“However, in justice, it should be told that a great many people of Hawaii reacted in an entirely different way.”

“For according to numerous reports received, the most immediately spontaneous reaction of the people of Hawaii was one of prayerful thanksgiving to the Almighty and of seeking His Guidance in meeting new responsibility.”

“(A)n unplanned service (was) held at Kawaiahaʻo Church. This church is the denomination of the missionaries who came to Hawaii in 1820. A crowd of more than 1,000 people, including the Honorable Neal Blaisdell, mayor of the city and county of Honolulu, gathered and paid respect to the Divine Providence within minutes of the news being received that the bill was passed by the House.”

“The next morning, thanksgiving services were held at this same church. The Reverend Dr. Abraham Akaka, pastor of Kawaiahaʻo Church, gave the sermon, which is included here.” (John A Burns, Delegate to US House of Representatives))

By Reverend Abraham K Akaka; Given on: Friday, March 13, 1959:

“One nation under God, indivisible, with liberty and justice for all” – these words have a fuller meaning for us this morning in Hawaii. And we have gathered here at Kawaiahaʻo Church to give thanks to God, and to pray for his guidance and protection in the years ahead.

Our newspapers lately have been full of much valuable historical data concerning Hawaii’s development, growth, and aspirations. I will keep these stories as long as I live, for my children and their children, for they call to mind the long train of those whose sacrifices were accepted, whose prayers and hopes through the years were fulfilled yesterday. There yet remains the formal expression of our people for statehood, and the entrance of our Islands into the Union as a full-fledged member.

I would like today to speak the message of self-affirmation: that we take courage to be what we truly are, the Aloha State.

On April 25, 1820, one hundred and thirty-nine years ago, the first Christian service conducted in Honolulu was held on this very ground. Like our Pilgrim Fathers who arrived at Plymouth, Massachusetts, in 1620, so did the fathers of a new era in Hawaii kneel in prayer after a long and trying voyage to give thanks to God who had seen them safely on their way.

Gathered around the Reverend Hiram Bingham on that day were a few of our “kupunas” who had come out of curiosity. The text of the sermon that day, though it was April and near Easter time, was from the Christmas Story.

And there our people heard words for the first time: “Mai maka’u ‘oukou, no ka mea, eia ho’i, ke ha’i aku nei au ia ‘oukou i ka mea maika’i, e ‘oli’oli nui ai e lilo ana no na kanaka apau. No ka mea, i keia la i hanau ai, ma ke kulanakauhale o Davida, he ola no ‘oukou, aia ka Mesia ka Haku” — “Fear not, for behold, I bring you good tidings of great joy which shall be to all people. For unto you is born this day in the city of David, a Saviour which is Christ the Lord.”

Although our grandfathers did not realize it fully then, the hopes and fears of all their years through the next century and more were to be met in the meaning and power of those words, for, from that beginning, a new Hawaii was born.

For through those words, our missionaries and people following them under God became the greatest single influence in Hawaii’s whole development – politically, economically, educationally, socially, religiously. Hawaii’s real preparation for statehood can be said to have truly begun on that day and on this spot one hundred and thirty-nine years ago.

Yesterday, when the first sound of firecrackers and sirens reached my ears, I was with the members of our Territorial Senate in the middle of the morning prayer for the day’s session. How strange it was, and yet how fitting, that the news should burst forth while we were in prayer together. Things had moved so fast. Our mayor, a few minutes before, had asked if the church could be kept open, because he and others wanted to walk across the street for prayer when the news came.

By the time I got back from the Senate, this sanctuary was well filled with people who happened to be around, people from our government buildings nearby. And as we sang the great hymns of Hawaii and our nation, it seemed that the very walls of this church spoke of God’s dealing with Hawaii in the past, of great events both spontaneous and planned.

There are some of us to whom statehood brings great hopes, and there are some to whom statehood brings silent fears. One might say that the hopes and fears of Hawaii are met in statehood today. There are fears that Hawaii as a state will be motivated by economic greed …

… that statehood will turn Hawaii (as someone has said) into a great big spiritual junkyard filled with smashed dreams, worn-out illusions; that will make the Hawaiian people lonely, confused, insecure, empty, anxious, restless, disillusioned – a wistful people.

There is an old “mele” that reminds me of such fears as these, and of the way God leads us out of our fears. “Haku’i i ka uahi o ka Lua, pa i ka lani, ha’aha’a Hawai’i moku o Keawe i hanau’ia … po Puna, po Hilo, po i ka uahi o ku’u ‘aina … ola ia kini, ke’a mai la ke ahi”.

There is a fire underground, but the firepit gives forth only smoke, smoke that bursts upward, touching the skies, and Hawaii is humbled beneath its darkness – it is night over Hawaii, night from the smoke of my land – but there is salvation for the people, for now the land is being lit by a great flame.”

We need to see statehood as the lifting of the clouds of smoke, as an opportunity to affirm positively the basic Gospel of the fatherhood of God and the brotherhood of man. We need to see that Hawaii has potential moral and spiritual contributions to make our nation and to our world.

The fears Hawaii may have are to be met by men and women who are living witnesses of what we really are in Hawaii, of the spirit of Aloha, men and women who can help unlock the doors to the future by the guidance and grace of God.

This kind of self-affirmation is the need of the hour. And we can affirm our being, as the Aloha State, by full participation in our nation and in our world. For any collective anxiety, the answer is collective courage. And the ground of that courage is God.

We do not understand the meaning of Aloha until we realize its foundation in the power of God at work in the world. Since the coming of our missionaries in 1820, the name for God to our people has been Aloha. One of the first sentences I learned from my mother in my childhood was this from Holy Scripture: “Aloha ke Akua” – in other words, “God is Aloha.”

Aloha is the power of God seeking to unite what is separated in the world – the power that unites heart with heart, soul with soul, life with life, culture with culture, race with race, nation with nation. Aloha is the power that can reunite when a quarrel has brought separation; aloha is the power that reunites a man with himself when he has become separated from the image of God within.

Thus, when a person or a people live in the spirit of Aloha they live in the spirit of God. And among such a people, whose lives so affirm their inner being, we see the working of the Scripture: “All things work together for good to them who love God… from the Aloha of God came his Son that we might have life and that we might have it more abundantly.”

Aloha consists of this new attitude of heart, above negativism, above legalism. It is the unconditional desire to promote the true good of other people in a friendly spirit, out of a sense of kinship. Aloha seeks to do good, with no conditions attached.

We do not do good only to those who do good to us. One of the sweetest things about the love of God, about Aloha, is that it welcomes the stranger and seeks his good. A person who has the spirit of Aloha loves even when the love is not returned. And such is the love of God.

This is the meaning of Aloha. I feel especially grateful that the discovery and development of our Islands long ago was not couched in the context of an imperialistic and exploitive national power, but in this context of Aloha.

There is a correlation between the charter under which the missionaries came -namely, “To preach the Gospel of Jesus Christ, to cover these islands with productive green fields, and to lift the people to a high state of civilization” – a correlation between this and the fact that Hawaii is not one of the trouble spots in the world today but one of the spots of great hope.

Aloha does not exploit a people or keep them in ignorance and subservience. Rather, it shares the sorrows and joys of people; it seeks to promote the true good of others.

Today, one of the deepest needs of mankind is the need to feel a sense of kinship one with another. Truly all mankind belongs together; from the beginning all mankind has been called into being, nourished, watched over by the love of God.

So that the real Golden Rule is Aloha. This is the way of life we shall affirm.

Let us affirm ever what we really are – for Aloha is the spirit of God at work in you and in me and in the world, uniting what is separated, overcoming darkness and death, bringing new light and life to all who sit in the darkness of fear, guiding the feet of mankind into the way of peace.

Thus may our becoming a State mean to our nation and the world, and may it reaffirm that which was planted in us one hundred and thirty-nine years ago: “Fear not, for behold I bring you good tidings of great joy, which shall be to all people.”

The image shows Rev. Abraham Akaka and the Rev. Glen Balsley leading a procession of dignitaries and Hawaiian civic groups from ʻIolani Palace (where the legislature got the call that Congress had approved admission) to Kawaiahaʻo Church on March 13, 1959.

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by Peter T Young Leave a Comment

Eleanora and Fair American

Simon Metcalfe (sometimes spelled Metcalf) (1735-1794) was an American fur trader.  He traded furs from the Pacific Northwest for goods from China.

Reportedly, Simon Metcalfe was the first American captain to take sea otters on the Northwest Coast and the first American to trade those skins in China.

Traders used Hawai‘i as a trading and provisioning site; they would take on food and water from Hawai‘i on their way across the Pacific.

Metcalfe was, by all accounts, a snappish, irritable, harsh individual, who believed in strong and immediate punishment for infractions of his rules.  He captained the Eleanora.

It was in Macao, China that Simon Metcalfe purchased and refitted another ship, a schooner named the Fair American. She was outfitted with sufficient cannons, muskets, and powder to make the trip eastward.

The two ships (Fair American and the Eleanora) sailed on the Philippines where they laid over for several months in preparation of the journey and to train young Thomas Humphrey Metcalfe (Simon’s 18-year-old son) to command the Fair American. The schooner Fair American sailed with Thomas Metcalfe at the helm, Isaac Davis and only four other crewmen aboard. (Durst)

The Eleanora and the Fair American on the 5th June, 1789, sailed in company from Macao. Off the Japanese coast they were separated in a storm and made their way thereafter by different routes towards Nootka.

Somewhere in Alaskan waters, or off the Queen Charlotte Islands, the Washington, then in command of Captain Kendrick, met the Eleanora probably in the month of September, and later also encountered the Fair American. (Howay)

“Everything being ready, both vessels sailed, having appointed Curacooa [Kealakekua] Bay as a rendezvous, in case of our separating at sea, at which, whoever first arrived, was to wait for the others.”

“When about half way over, we separated in a dark squally night, and the ship arrived off Kirowah [Kailua] after short passage.

The natives expressed much satisfaction at our return, and were so pleased to see us, that they were particularly desirous the ship should remain at anchor there.”

“The Captain proceeded to the appointed place to await the arrival of the schooner, and remained a number of days, hourly expecting her. There was no alteration in the conduct of the Indians; the ship was surrounded with canoes, and the deck covered with the natives from morning until sun-down, bringing with them the productions of the Island for trade.” (John Young. As Told to Captain Charles H. Barnard in 1816. By John Young-Himself In Paradise of the Pacific 1937; Durst)

In March, 1790 the Eleanora under Simon Metcalfe was at Kealakekua Bay in the Hawaiian Islands. … At the same time the Fair American, under his son Thomas Metcalfe, was at anchor near Kawaihae.  At this time, however, the Eleanora was probably unaware of the proximity of the other. (Howay)

The Hawaiians were at war … “All the Chiefs of Atooi and Oneehow were gone to windward to war with the Owhyheeans.“

“Indeed they have constantly been at war since Captain Cook was kill’d, and also have had a deal of Sickness which never before his time afflicted them which they allege to having kill’d him. They made strict enquiry of me, if ever he would come back again …”

“Since I was there in the Prince of Wales, two Volcanoes have open’d on the Lee side the Isle, which burn’d night and day with great fury and Tremendous Explosion which they say Captain Cook has caus’d.”  (Colnett)

“This Story was now unriddled to me. The Father of the Young man that commanded the Schooner had been here in a Brig a few days before ….” (Colnett)

Two actions by Simon Metcalfe at the end of the 1700s set in motion a series of events that, without which, the history of Hawai‘i could have been very, very different.

Simon Metcalfe (captaining the Eleanora) and his son Thomas Metcalfe (also a trader, captaining the Fair American); their plan was to meet and spend winter in the Hawaiian Islands.

Because of some infraction, Metcalfe mistreated and insulted Kame‘eiamoku (some reports say Metcalfe had Kame‘eiamoku flogged – by the way, Kame‘eiamoku is one of the twins embossed on the Royal Coat of Arms.)

Metcalfe then sailed to the neighboring island of Maui to trade along the coast (and ultimately initiated the Olowalu Massacre.)

Kame‘eiamoku vowed revenge on whatever American ship next came his way; On March 16, 1790, the Fair American was attacked by Kameʻeiamoku’s warriors at Puako, near Kawaihae, Hawaii.

“[A] small schooner named the Fair American was taken by the natives of Owhyhee (Hawaii). This schooner was tender to the Eleanora, Captain Metcalf, of New York, and commanded by his son, whom the natives killed with 3 seamen.”

“One (Isaac Davis) they threw overboard, but after beating and bruising him in a most shocking manner, they took him into one of the canoes and lashed him in with his face downwards, where [Isaac] Ridler [an American carpenter’s mate from the Columbia who was left in the fall of 1788 to collect sandalwood] found him, and interceded to save his life, in which he succeeded.” (Log of the Brig Hope-Ingraham)

“[T]he Eleanora, Captain Metcalf, Sr., was at this time in Karakakooa (Kealakekua) ignorant of the fate of his unfortunate son, although within a few miles of him.”  (Log of the Brig Hope-Ingraham)

“Part of the crew of the [Eleanora] went on shore by turns to amuse and recreate themselves in any way they chose, provided they did not interfere with or give offense to the natives; but I did not feel any particular desire to go on shore, as neither the Indians nor their manners were pleasing to me, although I entertained no particular dislike to them.”

“Tired of being constantly on board the ship. I one day [March 17, 1790] took a musket and went on shore, intending to take a ramble through the woods in pursuit of birds.” (John Young)

Metcalfe waited for Young to return; finally, sensing danger or becoming frustrated, Metcalfe departed and set sail for China (abandoning Young,) not knowing that his son had been killed not far away.

“In the middle of the afternoon, I returned to the shore, for the purpose of going on board, but there was no boat and all the canoes were hauled higher up on the beach as usual; the huts were all closed and not a native visible.”  (John Young. As Told to Captain Charles H. Barnard in 1816. By John Young-Himself In Paradise of the Pacific 1937; Durst)

It’s not clear what happened right after Metcalfe left Hawai‘i in 1790.  It was reported, however, that, in 1794, after apparently friendly trading with the Haida natives in Canada, he and his ship were captured (there was only one survivor.)

Looking back at Metcalfe’s two significant events of 1790, it makes you wonder, what would Hawai‘i’s history be like after 1790 if (1) Metcalfe hadn’t insulted Kame‘eiamoku, who later sought revenge and (2) John Young had not gone ashore on their return from Maui.

As it turns out, Kamehameha befriended Young and Davis, who became respected translators and his close and trusted advisors.  Their skill in gunnery, as well as the cannon and other weapons from the Fair American, helped Kamehameha win many battles.

“With the detention of Young and Davis in 1790, Kamehameha secured individuals able to tutor his forces in the usage of western artillery – cannons and muskets … Promoting his own campaigns with western armament clearly gave Kamehameha’s forces the advantage over enemies limited to traditional implements of warfare.” (Durst)

With these two men and the weapons, Kamehameha’s military was successful in his eventual conquest and unification of the Hawaiian Islands; first to Maui in 1790 and then O‘ahu in 1795.

The image, reportedly the oldest surviving document from Hawai‘i in the Hawai‘i State Archives is the letter, dated March 22, 1790, written by Captain Simon Metcalfe, addressed to four foreigners living there at the time (coincidently, one was also named John Young) – demanding the return of John Young and threatening revenge.

It reads, “As my Boatswain landed by your invitation if he is not returned to the Vessel consequences of an unpleasant nature must follow, (to distress a Vessel in these seas is an affair of no small magnitude) if your Word be the Law of Owhyhe (Hawai‘i) as you have repeatedly told me there can be no difficulty in doing me justice in this Business, otherwise I am possessed of sufficient powers to take ample revenge which it is your duty to make the head Chief (Kamehameha) acquainted with.”

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