Ali’i / Chiefs / Governance | Page 81

June 7, 2018 by Peter T Young 1 Comment

Did Missionaries Steal the Land?

“The popular theory that missionaries acquired land by dishonest practice is unsupported by facts.”

“A page-by-page research of all records of land conveyance in the Territory of Hawaii was made in order to determine the amount of land acquired by each individual member of the American Protestant Mission, the amount paid for it, and, in general, the disposition made of the property.”

“In most instances it is clear that these lands were disposed of for very nominal sums and that comparatively small areas were left by will to descendants.”

“The possession of land by foreigners in the sense of full individual title was always a disputed question. Such early foreign residents as John Young, Isaac Davis Don Francisco De Paula Marin occupied lands given them by the Great Kamehameha in the fullest sense of proprietorship then acknowledged.” (Hobbs)

Let’s look back …

“It being therefore fully established, that there are but three classes of persons having vested rights in the lands—1st, the Government, 2nd, the landlord (Chiefs and Konohiki,) and 3rd, the tenant (Makaʻāinana,) it next becomes necessary to ascertain the proportional rights of each.”

“Happily, evidence on this point is not wanting, though it may be the most difficult one to settle satisfactorily of any connected with land claims. The testimony elicited is of the best and highest kind.”

“It has been given immediately by a large number of persons, of a great variety of character, many of them old men, perfectly acquainted with the ancient usages of the country; some were landlords, and some were tenants.” (Land Commission Principles, adopted by Legislature October 26, 1846)

“The title of the Hawaiian government in the lands so acquired and so bona fide owned, as in the preceding sections set forth, shall be deemed in law to be allodial, subject to the previous vested rights of tenants and others, which shall not have been divested by their own acts, or by operation of law.” (Laws adopted 1846)

In 1848, King Kamehameha III responded to increasing economic pressure from foreigners who sought to control land by fundamentally changing the land tenure system to a westernized paper title system.

The lands were formally divided among the king and the chiefs, and the fee titles were recorded in the Māhele book. Lands granted in the Māhele were granted “subject to the rights of native tenants,” usually tenant farmers who already worked and resided on portions of those lands.

More than 240 of the highest-ranking Chiefs and Konohiki in the Kingdom joined Kamehameha III in this task. The first māhele, or division, of lands was signed on January 27, 1848; the last māhele was signed on March 7, 1848.

Each māhele was in effect a quitclaim agreement between the King and a Chief or Konohiki with reference to the lands in which they both claimed interests.

In 1850, a law was passed allowing maka‘ainana (the “native tenants”) to claim fee simple title to the lands they worked.

“The makaʻāinana were the planters and fishers who lived on (ma) the (ka) lands (‘āina;) the final na is a plural substantive.” (Handy) Or, they may be viewed as maka (eye) ‘āina (land) – ‘the eyes of the land.’ Pukui notes the name literally translates to ‘people that attend the land.’

Those who claimed their parcel(s) successfully acquired what is known as a kuleana. Of the 29,221 adult males in Hawaii in 1850 eligible to make land claims, only 8,205 makaʻāinana actually received kuleana awards. Their awards account for a combined 28,600 acres of kuleana lands—less than one percent of the Kingdom’s lands. (Garovoy)

The Kingdom looked to sell land to boost the economic opportunities in the Islands. “The need for agricultural products and the parallel problem of placing more lands under cultivation was again emphasized by the Minister of Finance in his report for 1848 …”

“‘There is little question if these islands ever become populous and wealthy, it must be by agriculture. … But I trust … that the
lands may, at no distant period, lie no longer unoccupied, or devoted solely to the sustenance of cattle and horses but dotted with enclosed and cultivated farms and pleasant dwellings.’”

“In 1849 the problem of getting additional land under cultivation was such that the Minister of Finance in his official report for the year made the following interesting proposal …”

“‘It is submitted to the consideration of the legislature whether the true interests of the country do not require the imposition of a small tax per acre upon all lands lying uncultivate or unused throughout the Kingdom. The lands are of no value whatever to the Kingdom and … they contribute nothing toward the support and maintenance of the government.’”

“The policy of disposing of public lands was, obviously, an attempt not only to enrich the economic life of the Kingdom but also to provide needed funds for the rapidly expanding departments of the new government.” (Hobbs)

At the same time that the Kingdom was addressing distribution of lands to the King, Chiefs and Makaʻāinana, they were also looking at land for the missionaries.

“Some conversation then took place on the expediency and policy of granting lands to Missionaries at a price cheaper than lands are disposed of to other parties.” (Privy Council Minutes, November 23, 1849)

In 1850, provision was made to permit foreigners equal privileges with Hawaiians; on July 10, 1850, the Hawaiian legislature passed ‘An Act To Abolish The Disabilities Of Aliens To Acquire And Convey Lands In Fee Simple’ (sometimes referred to as the Alien Land Ownership Act); it allowed: …

“That any alien, resident in the Hawaiian islands, may acquire and hold to himself, his heirs and assigns, a fee simple estate in any land of this kingdom, and may also convey the same by sale, gift, exchange, will or otherwise, to any Hawaiian subject, or to any alien, resident …” (Penal Code 1850)

At its August 19, 1850 Privy Council meeting, “Mr Wyllie brought forward & read a report of a committee appointed on the 29th April & powers enlarged on the 24th June to report respecting lands applied for by Missionaries.” The report was received and it was Resolved that it be left by the cabinet to publish when they see fit. The ‘Report on Missionary Lands’ was published in the Polynesian on May 7, 1852.

In part, that report notes, “The missionaries who have received and applied for lands have neither received and applied for them, without offering what they conceived to be a fair consideration for them.”

“So far as their applications have been granted, your Majesty’s government have dealt with them precisely as they have dealt with other applicants for land, that is, they have accepted the price where they considered it fair, and they have raised it where they considered it unfair. …”

“One of the undersigned strongly urged that consideration upon your majesty in Privy Council so far back as the 28th of May, 1847, recommending that a formal resolution should be passed, declaring the gratitude of the nation to the missionaries for the services they had performed, and making some provision for their children.”

“Your majesty’s late greatly lamented Minister of Public Instruction (and former missionary) Mr. Richards, with that disinterestedness which characterized him personally in all his worldly interests, was fearful that to moot such a question would throw obloquy upon the reverend body to which he had belonged, and hence to the day of his death, he abstained from moving it.”

“Neither has any missionary, or any one who had been connected with the mission, ever taken it up to this day; but the undersigned, who are neither missionaries, nor have ever been connected with them, hesitate not to declare to your majesty that it will remain, in all future history …”

“… a stain upon this Christian nation if the important services of the missionaries be not acknowledged in some unequivocal and substantial manner. This acknowledgment should not be a thing implied or secretly understood, but openly and publicly declared.” (Signed by RC Wyllie and Keoni Ana)

“Much has been said against sales of land to individuals of the American missionaries at low prices. But nothing can be more unreasonable and unjust.”

“It is well known that these parties are severing their connection with the Board in Boston with a determination to seek support for themselves and families on the Islands, that they return poor and in most cases with numerous children all born in the Islands …”

“It would then ill become the government to refuse to sell lands at moderate prices to retiring missionaries while it has confirmed grants of thousands of acres to others who never paid one dollar for it …” (Wyllie and Keoni Ana, 1850; Schulz, Hobbs)

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Na Mokupuni O Hawaii Nei-Kalama 1837

June 4, 2018 by Peter T Young Leave a Comment

James Hunnewell

“James Hunnewell was early associated with the commercial interests of these islands, and his long and useful life was marked by such constant goodwill to my kingdom, That I shall always cherish his memory with sincere regard.”

“Although he was only removed in the fulness of time, I deeply sympathize with you in the loss of such a parent, but I congratulate you in the inheritance of such an honored name.” (King Kamehameha IV to Hunnewell’s son)

His Early Life

“A distinctly adventurous Boston group with which the Frothinghams intermarried was the Hunnewell family. Like the Frothinghams, the Hunnewells had much to do with Charlestown. … ‘Hunnewell’s Point’ on the western shore of the Kennebec River, not far south of Bath, Maine, was named. This ‘Point’ was the site of Lieutenant Richard Hunnewell’s garrison at the time of Benjamin Church’s expeditions against the Indians.” (Crawford)

“James Hunnewell was the youngest but one of the seven children of William and Sarah, and he it is who justifies our description of the Hunnewells as ‘adventurous.’ Before his time none of the family had been interested in a seafaring life, but he studied navigation with the distinct intention of journeying to distant countries”. (Crawford)

“As a boy, he was bright and active, of slight figure; at the age of fifteen years, when he first went to sea, weighing but ninety pounds. He was offered attractive situations in stores, but his decided predilection was for the sea.”

“His purpose to go to sea, however, was not prompted by a desire to be free from the parental restraints and the influences of home. He was not a wild, reckless youth, of a roving disposition. On the contrary, his affection for home and kindred was singularly strong.” (Seamen’s Friend)

Going to Sea

‘In early life, although none of my relatives, on either my father’s or mother’s side, had ever been to sea, I had a strong desire for a seafaring life, and, more than any other way, enjoyed being on board boats and vessels.’ (Hunnewell)

“In October, 1816, he started on his first voyage to the Pacific. On that voyage he visited California and the Sandwich Islands, and was absent from home two years.”

“(I)t was urged by some of the chiefs that knew me on my previous voyage that I should remain instead of a stranger to trade with them.” (Hunnewell) He traded his boat and cargo for sandalwood, “We were the only traders on shore at Honolulu that had any goods to sell.” There was no currency at the time, so they generally traded for sandalwood. (Hunnewell, The Friend)

Hawai‘i Business Interests – the Foundation for the Formation of C Brewer

“During his first residence at the Islands, he had formed the determination to establish there an independent commercial house”. (Seamen’s Friend)

The company Hunnewell formed in the Island’s had a lasting legacy. The following are the various names which the firm was known: James Hunnewell, Hunnewell & Peirce, Peirce & Hinckley, Peirce & Brewer, C Brewer & Co, SH Williams & Co, C Brewer 2d, C Brewer & Co Ltd. (The Friend, January 1, 1867)

It eventually became C Brewer & Co., Ltd., incorporated on Feb. 7, 1883. The company grew, as did a handful of others. They became known as the Big 5: Amfac – starting as Hackfeld & Company (1849;) Alexander & Baldwin (1870;) Theo H. Davies (1845;) Castle & Cooke (1851) and C Brewer (1826.)

Hunnewell and the Hawaiian Islands Mission

“In October (23), 1819, he embarked on his second voyage to the Pacific, in the noted brig Thaddeus, of which he was an officer, and which vessel and her cargo were the first in which he had an interest as owner. This voyage of the brig Thaddeus will be memorable through all coming time …”

“Although he and they did not have the same purpose in visiting those distant islands, yet, it is not strange, he seems to have caught something of their spirit; for from that time until the close of his life, the missionaries and the cause of missions in the islands, found in him a faithful and sympathizing friend, an untiring, efficient and ready helper.” (Seamen’s Friend)

“March 30, 1820 – Let us thank God and take courage. Early this morning the long looked for Owahyee and the cloud capt and snow spt Mauna Keah appear full in view to the joy of the animated multitude on board …”

“… Capt. B. (Blanchard) this afternoon sent off a boat to make inquiries respecting the king &c. Mr. Hunnewell, a mate, Thos. Hopoo, J. Tamoree and others, went nearly to the shore and fell in with 10 or 12 native fishermen in their canoes who readily gave the important information that the aged King Tameamaah is dead – that Reehoreeho his son succeeds him – that the images of his Gods are burned …” (Thaddeus Journal)

“It was Mr. Hunnewell’s privilege to hear from the lips of Hewahewa, the last High Priest of the old idolatrous system, an account of the causes which induced the destruction of idolatry.”

“He says: ‘This Chief told me he knew the wooden gods could not send rain, or cause food to grow, or send fish, or take care of the old men and women, and he knew there was but one great God dwelling in the heaven; and that in this persuasion he cautiously conversed with the King, Kamehameha II., when he found the King was of the same belief with himself.’”

“And, adds Mr. Hunnewell, ‘I had the pleasure of bringing from the shore to the mission the glad tidings that Hawaii’s idols were no more.’” (Seamen’s Friend, October, 1869)

Click HERE for more information on James Hunnewell.

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Captain James Hunnewell-(MissionHouses)

June 3, 2018 by Peter T Young 2 Comments

Bates’ View of the Tabu

“The will of the high chief was a law from which there was no appeal. He could decide all cases of disputation, levy taxes, and proclaim war, just as best suited his purposes, and none but the royal counselors were permitted to take the least exception.”

“During their life, they were approached with the most absolute veneration; and after death, they were deified and worshiped.”

“A system of landlordism existed, decreasing in subserviency until it reached the monarch, whom it left an absolute lord. This system was originated and sustained by war.”

“The victors always seized the lands of the vanquished, and then gave them their followers. If a king, or chief, or sub-landlord, when passing through his district, happened to see a fine taro-patch, a hog, a mat, or a calabash, that suited his ideas, he had only to claim it, and it became his own.”

“If they wished to build a house, cultivate a tract of land, turn a water-course, or erect a temple for the gods, they had only to summon the people from a district, the entire island, or a neighboring island, and the work was speedily accomplished.”

“To refuse to obey the summons was to insure instant death. There were no courts of justice, no trials by jury, no fixed law, either oral or written.”

“The property, the services, the life, and almost the souls of the people, were claimed by their rulers.”

“But the broadest and most gloomy page of their past history is that which records their religious condition. It was a unity of Church and State.”

“The two heads of the nation were the king and priest, but the hierarch was paramount. There was a reciprocity of sacerdotal and kingly power: the first promised the favor of the gods, the latter the support of the spears hurled by banded warriors.”

“The paramount claims of the hierarch soon found a solid support in the foundation of the most hellish system … that has ever cursed fallen humanity. This was the tabu system.”

“As the tabu system expanded and strengthened, it imposed restrictions on every act, word, and thought; it covered every article of food, and related to every act of religious worship; it was so framed, that it was absolutely impossible not to violate its bloody requirements; its mandates even entered the sanctuaries families, and imposed a heavy restriction upon the rights of men and women.”

“When a couple entered the marriage state, the man must build an eating-house for himself, another for his god, another for a dormitory, another for his wife to eat in, and another in which to beat kapa: these four the men had to build.”

“In addition to this, he had food to provide; then he heated the oven and baked for his wife; then he heated the oven and baked for himself; then he opened the oven containing his wife’s taro, and pounded it; then he performed the same operation on his own.”

“The husband ate in his house, and the wife ate in hers. They did not eat together, lest they should be slain for violating the tabu.”

“A tabu existed in relation to idols. The gods of the chiefs and common people were of wood. If one made his idol of an apple-tree, the apple-tree was afterward tabu to him. So of all the trees of which idols were made.”

“So, too, of articles of food. If one employed taro as an object of his idolatry, to him the taro became sacred, and might not be eaten by him. Thus it was with every object of which a god was made.”

“Birds were objects of worship. If a hen, the hen was to him sacred. So of all the birds which were deified. Beasts were objects of worship. If a hog, the hog was sacred to him who chose it for his god. So, too, of all quadrupeds of which gods were made.”

“Stones were objects of worship, and tabu, so that one might not sit on them.”

“Fish were idolized. If one adopted the shark as his god, to him the shark was sacred. So, also, of all fish; so of all things in heaven and earth: even the bones of men were transformed into objects of worship.”

“A tabu was imposed on such accidental events as it was impossible for the common people to avoid. Hence, if the shadow of a common man fell on a chief-if he went into a chief’s yard-if he put on a kapa or malo of the chief, or wore the chief’s consecrated mat, or if he went upon the chief’s house, it was death!”

“So, if he stood when the king’s bathing-water, or kapa, or malo were carried along, or when the king’s name were mentioned in song, or if he walked in the shade of a chief’s house with his head besmeared with clay, or with a wreath round it, or wearing a kapa mantle, or with his head wet, it was certain death!”

“There were many other offenses of the people which were made capital by the chiefs and priests. H a woman ate pork, cocoanuts, bananas, a certain kind of fish, or lobster, it was death. To be found in a canoe on a tabu, day was death.”

“If a man committed a crime, he died; if he was irreligious, he died; if he indulged in connubial pleasures on a tabu, day, or if he made the slightest noise while prayers were saying, he had to die.”

“While the common people could commit no crime under penalty of death, the priests did as they pleased.”

“When one deemed it desirable that a temple should be built, he applied to the king, who commanded the natives to construct it; which being done, the king and priest were sacred; and on the day when a log of wood was obtained for a god, a man was sacrificed in order to impart power to the wooden deity.”

“When sacrifices were offered, men were slain and laid upon the altar with swine; if a fish proper for an offering could not be obtained, a man was sacrificed in its stead; and human victims were required on other occasions.”

“The king and the priest were much alike, and they constituted the main burden of the nation.” (All here is from Bates.)

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Hikiau_Heiau_illustration-William_Ellis_(Captian_Cook’s_Crew)-1782

May 31, 2018 by Peter T Young Leave a Comment

David Gregg’s View of the Islands

David Lawrence Gregg arrived in Honolulu December 19, 1853 and lived there for about ten years, first as the diplomatic representative of the US, next as the Hawaiian Minister of Finance, and finally, for a short time, as a practicing attorney. The following are some extracts of correspondence he wrote, giving insight into the Islands at the time

“The King – Kamehameha III – is a very clever sort of personage, about 40 years of age, good looking, shrewd, and far more intelligent about political affairs than might be expected from one just emerged from a savage state.”

“He would, by no means, disgrace the society of his brother monarchs in Europe, and I am very much disposed to think that in point of natural capacity, he is superior to them all except Nicholas & Louis Napoleon.” (Gregg to RS Blackwell, February 1, 1854)

“He is of good size, & fair proportions, – of a dark olive complexion & fine appearance & bearing. He speaks English tolerably well, but on official occasions employs an interpreter. In shrewdness & intelligence, even on general subjects, he is not behind many of those who have had the advantages of early education, & a wide field of literature.” (Gregg to Forsyth, March 20, 1854)

“There are but few young men any where, superior to Prince Alexander. Though only twenty years of age, he is well educated & intelligent, and would acquit himself creditably in the best circles of society. A few years ago he travelled in England, France and the United States, & improved his opportunities of observation to the best advantage.”

“You need not be astonished to hear of him, some day, in Washington, as a member of the House of Representatives, or perhaps the Senate! If his complexion is of an olive cast, the first gentlemen of our country, would have no occasion to be ashamed of his society.” (Gregg to Daniel McIlroy, February 3, 1854)

“The American Missionaries have been badly treated by the Cabinet & by the King acting under its influence. His Majesty is conscious of the error, & has to my knowledge, expressed regret for it.” (Gregg to W. L. Marcy (Private), June 5, 1856)

“The American Missionaries deserve the highest credit for their untiring perseverance in, the work of elevating and reforming the savages of the Hawaiian Islands. It was their effort which laid the foundation of the order and peace which now prevail.”

“They established a polity almost republican in its character, and differing but in few particulars from our own institutions.”

“Naturally, the advisers of the King and Chiefs, they counselled judicious reforms, & did much to lessen & finally abolish the absolute dominion which trod the unfortunate masses under foot.”

“If they sometimes committed errors, it was because they lacked knowledge in political science, and gave too little heed to considerations of worldly policy. Thus it was, that morals were sometimes enforced by severe royal and legislative enactment, and, thus it now is, that trade is fettered by restrictions, which in the general estimation, are regarded as injudicious, and unwise.

“While I see some things to be censured, I find much to praise, and I trust that no consideration will ever prevent me from giving credit where it is justly due.” (David L. Gregg, United States Commissioner to Hawaii, to EW Tracy, (Private), February 3, 1854)

“(T)he results of Missionary teaching & American influence and of themselves, are sufficient to disprove the wholesale allegations of such persons as take it upon themselves to represent that the efforts of our countrymen to carry the lights of civilization to savage lands, have been without avail.” Gregg to Marcy, June 14, 1855)

“You will not consider it improper for me to add a few words to what I have already said in regard to the character of Judge Lee. His position here is peculiar, but not less honorable to him than creditable to those by whose confidence he is sustained.”

“He was on every occasion of importance the adviser of the late King (Kamehameha III), and maintains the same position with the new Sovereign (Kamehameha IV).”

“All classes of people in the Kingdom respect him & rely upon his judgment as affording almost a conclusive presumption of right. I know of no man any where who enjoys so large a measure of respect, or who has so few enemies.”

“His characteristic reputation is that of an honest man and I am satisfied that he most fully deserves it. He is by birth an American and I think, a native of New York.”

“In taking up his residence here, he was influenced by considerations of health. When he consented to hold a public position under a foreign government, it appears to have been with a firm determination to devote all his energies to the promotion of its interests …”

“… and in doing so he is persevering and consistent. But this has not interfered with the preservation of a proper respect & veneration for the institutions under which he was educated.” (Gregg to WL March, March 17, 1855)

“I attended the Supreme Court in this city where cases between natives were on trial. The proceedings were all conducted in the Hawaiian language, and a degree of good order & propriety prevailed which both gratified and surprised me.”

“The lawyers, witnesses, jurors, and one of the Judges on the bench, were Hawaiians. After the evidence was closed, speeches were regularly made as in our courts, and in manner, at least, I should call them fine specimens of forensic eloquence.”

“One of the officers of the Court interpreted the proceedings for me as they progressed, thus enabling me to conclude that shrewdness as well as eloquence was a characteristic of the native Hawaiian bar.”

“The appearance of jurors and spectators was just such as might be expected in our Courts at home, and they exhibited even a higher degree of decorum than I have sometimes seen in American Courts.” (Gregg to John Moore, January 21, 1854)

“The present inclination of the Hawaiian mind is to look upon the United States as the stronghold of hope for the future of the Islands….”

“… The British & French Governments are evidently doing all in their power to convince the Hawaiians that they are their best and most disinterested friends, & that in them alone can any well founded reliance be placed. It is our policy to prevent any such idea from obtaining credit.” (Gregg to WL Marcy, March 19, 1856) (All from Report of the Historical Commission, Territory of Hawaii, 1925)

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David_Lawrence_Gregg-WC

May 29, 2018 by Peter T Young Leave a Comment

Maka‘āinana and Christianity

“Go into all the world, and preach the Good News to the whole creation.” (Mark 16:15)

The Prudential Committee of the American Board of Commissioners for Foreign Missions (ABCFM) in giving instructions to the pioneers 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.” (The Friend)

On October 23, 1819, the Pioneer Company of American Protestant missionaries from the northeast US set sail on the Thaddeus for the Sandwich Islands (now known as Hawai‘i.) They landed at Kailua-Kona on April 4, 1820.

Over the course of a little over 40-years (1820-1863 – the “Missionary Period”,) about 184-men and women in twelve Companies served in Hawaiʻi to carry out the mission of the ABCFM in the Hawaiian Islands.

One of the earliest efforts of the missionaries was the identification and selection of important communities (generally near ports and aliʻi residences) as “stations” for the regional church and school centers across the Hawaiian Islands.

By 1850, eighteen mission stations had been established; six on Hawaiʻi, four on Maui, four on Oʻahu, three on Kauai and one on Molokai. Meeting houses were constructed at the stations, as well as throughout the district.

Within five years of the missionaries’ arrival, a dozen chiefs had sought Christian baptism and church membership, including the king’s regent Kaʻahumanu. The Hawaiian people followed their native leaders, accepting the missionaries as their new priestly class. (Schulz)

“The missionaries at all the stations (were) seeing many thousands of the people ready to hear and inquire”. “With thousands the missionaries held personal conversation, endeavoring to know their thoughts and their state, and to lead them to Christ or to confirm them in faith and hope.”

“Examining great numbers, and selecting such as appeared to be born of God, they propounded them for admission to the church, and after some probation, usually two or three months, baptized those who in the judgment of charity were the true disciples of Christ.” (H Bingham)

“The showers of blessings which have been refreshing the garden of the Lord in these islands of the sea, have not been withheld from our field. I have never before witnessed among the people so earnest an attention to the means of grace and so deep concern for the salvation of the sou.” (Alexander, Waioli, Kauai)

“Some of the congregations were immense. That at ‘Ewa was about four thousand in number. Honolulu had two congregations, one of two thousand five hundred, the other between three thousand and four thousand.” (R Anderson)

“Our congregation has increased to about four times its former number. About one thousand was the former number of regular hearers. We have now, perhaps, four thousand on the Sabbath morning, but not that full amount in the evening service.”

“We have laid aside the use of our chapel, and built a large lanai, or shelter, where we meet in fair weather which is with us the greater part of the year.” (A Bishop, O‘ahu)

“Several of the native brethren were sent out to the outstations to converse with the people and they were astonished to find that the Lord had preceded them and had inclined the hearts of many to attend to His word.”

“From the commencement the people seemed prepared to believe the word and every successive sermon seemed to increase the fears of sinners and to make them the more earnest in inquiring for salvation.”

“No means but the naked sword of the spirit were resorted to on this occasion and yet there seemed to be scarcely an unconverted sinner in the assembly, which averaged during the meeting between four and five hundred. Never did I witness a more fixed and anxious attention to the word of God.” (H Hitchcock, Kaluaʻaha, Molokai)

“The interest we had observed among the people previous to the meeting now became more general, and the cases of decided conviction or awakening began to multiply. Indeed the little cloud had already spread till it seemed to rest over the whole population. There seemed to be an awe over the whole.”

“Our congregations had increased in size before the protracted meeting. The house was almost always crowded to excess. Probably two thousand were generally present, while many went away who could not gain admittance. and more deep solemnity, stillness, and fixed attention could never be found in any part of the world. All classes crowded to the place of worship.” (D Baldwin, Lāhainā, Maui)

“My public labors during the past year have been more abundant than they have any previous year of my missionary life. From last January till May first I attended more than twelve meetings a week, besides almost constant conversation with individuals in private.”

“Indeed, many days, I have been so pressed from daylight in the morning till late at night as scarcely to allow me time to eat, or spend half an hour with my family.” (R Armstrong, Wailuku, Maui)

“Thousands on thousands thronged the courts of the Lord. All eastern and southern Hawaii was like a sea in motion. Waimea, Hāmākua, Kohala, Kona, and the other islands of the group, were moved.” (T Coan, Hawai‘i Island)

“Sabbath was a glorious day here. I baptized and received seventeen hundred and five to this church. Yesterday I spent the afternoon in baptizing the children of the church, several hundreds in number. Sinners are coming in from Kau and all parts of Hilo and Puna, and hardened rebels are constantly breaking down.” (T Coan, Hawai‘i Island)

When Kamehameha III began his rule, Kalanimōku wrote a letter to Evarts of the ABCFM. Kalanimōku states, “Love to you for sending over the missionaries and the word of God to us so that we know the good word of God. We observe the good word of God and we want the good word of God, Jehovah, our great lord in heaven. It is he who fashioned us well.”

“We all want the word of God and all the chiefs desire the good word of God. We have seen the righteous word at this time. We are repenting for our past faults. … That previous, ancient heart is ended, along with that former king of ours. … We regard the good word of our great God.” (Kalanimōku to Evarts, April 10, 1826; Ali‘i Letters Collection, Mission Houses)

“From the beginning, the Hawaiian churches were taught the duty and the pleasure of giving to the needy. All the missionaries inculcated this doctrine, so that it became one of the essential fruits of their faith.”

“The native ministers now outnumber us more than five to one, and when we meet in our evangelical associations they know, of course, their numerical power, and it requires great wisdom on the part of the foreign members to secure that influence which is necessary to good order and to harmonious action.”

“Our Hawaiian churches are not called Episcopal, Presbyterian, or Congregational, or by any other name than that of the Great Head, the Shepherd and Bishop of souls. We call them Christian churches.” (Coan)

Related to that, here is an audio of Puakea Nogelmeier’s presentation at Mission Houses related to the translation project he worked on associated with letters from the ali‘i to missionaries. In it he noted many believe the missionaries “just kind of came in and took over. They got off the boat and said ‘stop dancing,’ ‘put on clothes,’ don’t sleep around.’” … “And it’s so not the case ….”

https://youtu.be/TseC3SClrNE

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