Missionaries / Churches / Religious Buildings

July 26, 2026 by Peter T Young Leave a Comment

Uncle Tom’s Cabin

Calvin Ellis Stowe was born on April 6, 1802 in Natick, Massachusetts. His father died when he was 6; at 12, he apprenticed as a paper maker. But his passion was books.

Stowe graduated from Bowdoin College in Brunswick, Maine, with highest honors; he then entered Andover Theological Seminary in 1825. He completed his theological studies with the Andover Class of 1829.

Stowe taught Greek at Dartmouth College and Biblical Literature at Lane Theological Seminary in Cincinnati. At Lane, Stowe met Harriet Elizabeth Beecher, daughter of the school’s renowned president, Lyman Beecher.

Beecher was born on June 14, 1811 in Litchfield, Connecticut; her mother died when she was 5. She enrolled in the seminary run by her sister Catharine. At the age of 21, she moved to Cincinnati, Ohio to join her father at the Lane Theological Seminary.

At Lane, Stowe married Beecher.

Harriet’s brother was Henry Ward Beecher, one of the era’s most celebrated clergyman and preachers. Her sister was the writer and reformer Catharine Beecher, a prominent champion for improved education for women and girls.

Convinced of his wife’s own talents, Calvin told Harriet she “must be a literary woman.” He remained one of her greatest supporters.

Starting June 5, 1851, she published installments of a story in the anti-slavery newspaper The National Era; she called it Uncle Tom’s Cabin; it originally had a subtitle “The Man That Was A Thing”, but it was soon changed to “Life Among the Lowly”.

Her writing of Uncle Tom’s Cabin was precipitated by two events: in 1849 her sixth child, Samuel Charles, died in a cholera epidemic in Cincinnati; then, the year following Charley’s death Congress passed the Fugitive Slave Law.

The law required citizens to assist the sheriff in catching runaway slaves, stipulating fines and imprisonment for those who refused – it brought slavery home to the doorsteps of northerners.

Stowe wrote Uncle Tom’s Cabin to encourage citizens to disobey what she took to be an unchristian law and to engage white parents, many of whom, she knew, had lost a child, in the deep question of what a slave parent feels. (Hedrick)

The weekly publications continued to April 1, 1852. Uncle Tom’s Cabin was published in book form on March 20, 1852, by John P Jewett with an initial print run of 5,000 copies. (People liked it; it sold 300,000 copies in the US in the first year of publication.)

While the book is focused on the slavery issue on the continent, she includes some reminders of her past, as well as passages on the Islands.

As noted, her family, birth and betrothed, come religious education backgrounds; she went to a seminary. Recall that her husband graduated from Andover Theological Seminary.

Dedicated September 28, 1808, the purpose of the Founders for the Seminary, according to their constitution, was to increase “the number of learned and able defenders of the Gospel of Christ, as well as of orthodox, pious, and zealous ministers of the New Testament ; being moved, as we hope, by a principle of gratitude to God and benevolence to man.” (Rowe)

In addition to ministers, the seminary also produced hundreds of missionaries. Two notable graduates were part of the Pioneer Company of missionaries to the Sandwich Islands (Hawaiʻi.)

Hiram Bingham and Asa Thurston were classmates at Andover Theological Seminary (completed Seminary courses 1819 – a decade before Stowe’s husband;) they were ordained on September 29, 1819 at Goshen, Connecticut. (Joesting)

Calvin Stowe returned to Andover Theological Seminary in 1852 as professor of sacred literature.

Harriet’s book exposed the brutal reality of slavery in the American South; but it did not leave many of those in the North off the hook.

One character in her writing, Miss Ophelia, “stands as the representative of a numerous class of the very best of Northern people.” (Stowe notes in her ‘Key” to the book.)

“There are in this class of people activity, zeal, unflinching conscientiousness, clear intellectual discriminations between truth and error, and great logical and doctrinal correctness; but there is a want of that spirit of love, without which, in the eye of Christ, the most perfect character is as deficient as a wax flower – wanting in life and perfume.” (Stowe; Key)

“It is, however, but just to our Northern Christians to say that this sin (prejudice) has been committed ignorantly and in unbelief, and that within a few years signs of a much better spirit have begun to manifest themselves.”

Stowe, goes on to note in her Key a link to the American Board of Commissioners for Foreign Missions (ABCFM) and the Islands:

“… many a good Miss Ophelia has opened her eyes in astonishment to find that, while she has been devouring the ‘Missionary Herald,’ and going without butter on her bread and sugar in her tea to send the gospel to the Sandwich Islands, there is a very thriving colony of heathen in her own neighborhood at home …”

(The Missionary Herald, established in 1821 printed reports from the American Board of Commissioners for Foreign Missions (ABCFM.) For many Christians in America, the Missionary Herald became prime information for many Americans about foreign lands.)

“… and, true to her own good and honest heart, she has resolved, not to give up her prayers and efforts for the heathen abroad, but to add thereunto labors for the heathen at home.” (Stowe)

When Calvin retired after the war, another of Harriet’s brothers, Charles Beecher, opened a school in Florida to teach newly emancipated slaves. At his urging, Calvin and Harriet joined him each winter, extending their activist partnership well into their golden years. (Andover-Newton)

July 21, 2026 by Peter T Young Leave a Comment

ʻŌpūkahaʻia Leaves Hawaiʻi

Hostilities of Kamehameha’s conquest on Hawai‘i Island supposedly ended with the death of Keōua at Kawaihae Harbor in early-1792 and the placement of the vanquished chief’s body at Puʻukoholā Heiau at Kawaihae.

The island was under the rule of Kamehameha. However, after a short time, another chief entered into a power dispute with Kamehameha; his name was Nāmakehā.

In 1795, Kamehameha asked Nāmakehā, who lived in Kaʻū, Hawai‘i, for help in fighting Kalanikūpule and his Maui forces on O‘ahu, but Nāmakehā ignored the invitation. Instead, he opted to rebel against Kamehameha by tending to his enemies in Kaʻū, Puna and Hilo on Hawai‘i Island.

Hostilities erupted between the two. The battle took place at Hilo. Kamehameha defeated Nāmakehā; his warriors next turned their rage upon the villages and families of the vanquished. The alarm was given of their approach.

A family, who had supported Nāmakehā, the father (Ke‘au) taking his wife (Kamohoʻula) and two children fled to the mountains. There he concealed himself for several days with his family in a cave. (Brumaghim) The warriors found the family and killed the adults.

A survivor, a son, ʻŌpūkahaʻia, was at the age of ten or twelve; both his parents were slain before his eyes. The only surviving member of the family, besides himself, was an infant brother he hoped to save from the fate of his parents, and carried him on his back and fled from the enemy.

But he was pursued, and his little brother, while on his back, was killed by a spear from the enemy. Taken prisoner, because he was not young enough to give them trouble, nor old enough to excite their fears, ʻŌpūkahaʻia was not killed.

He was later turned over to his uncle, Pahua, who took him into his own family and treated him as his child. Pahua was a kahuna at Hikiʻau Heiau in Kealakekua Bay.

When Captain Vancouver visited the islands in the 1790s, he provided the following description of Hikiʻau:
“Adjoining one side of the Square was the great Morai (heiau,) where there stood a kind of steeple (‘anu‘u) that ran up to the height of 60 or 70 feet, it was in square form, narrowing gradually towards the top where it was square and flat; it is built of very slight twigs & laths, placed horizontally and closely, and each lath hung with narrow pieces of white Cloth.”

“… next to this was a House occupied by the Priests, where they performed their religious ceremonies and the whole was enclosed by a high railing on which in many parts were stuck skulls of those people, who had fallen victims to the Wrath of their Deity. …. In the center of the Morai stood a preposterous figure carved out of wood larger than life representing the … supreme deity… .”

John Papa ʻI‘i wrote that in ca. 1812-1813, shortly after Kamehameha’s return to Hawai‘i, the king celebrated the Makahiki and in the course of doing so he rededicated Hikiʻau, “the most important heiau in the district of Kona”.

This is the same place where Captain Cook landed on the Island of Hawaiʻi, across the bay from Hikiʻau Heiau is where Cook was later killed.

ʻŌpūkahaʻia’s uncle, wanting his nephew to follow him as a kahuna, taught ʻŌpūkahaʻia long prayers and trained him to the task of repeating them daily in the temple of the idol. This ceremony he sometimes commenced before sunrise in the morning, and at other times was employed in it during the whole or the greater part of the night.

ʻŌpūkahaʻia was not destined to be a kahuna.

He made a life-changing decision – not only which affected his life, but had a profound effect on the future of the Hawaiian Islands.

“I began to think about leaving that country, to go to some other part of the globe. I did not care where I shall go to. I thought to myself that if I should get away, and go to some other country, probably I may find some comfort, more than to live there, without father and mother.” (ʻŌpūkahaʻia)

In 1807, he boarded an American a ship in Kealakekua Bay, the Triumph, under the command of Captain Brintnal; also on Board was Thomas Hopu. They set sail for New York, stopping first in China (selling seal-skins and loading the ship with Chinese goods.)

Also on Board was Russell Hubbard, a son of Gen. Hubbard of New Haven, Connecticut. “This Mr. Hubbard was a member of Yale College. He was a friend of Christ. Christ was with him when I saw him, but I knew it not. ‘Happy is the man that put his trust in God!’ Mr. Hubbard was very kind to me on our passage, and taught me the letters in English spelling-book.” (ʻŌpūkahaʻia)

In 1809, they landed at New York and remained there until the Captain sold out all the Chinese goods. Then, they made their way to New England.

“In this place I become acquainted with many students belonging to the College. By these pious students I was told more about God than what I had heard before … Many times I wished to hear more about God, but find no body to interpret it to me. I attended many meetings on the sabbath, but find difficulty to understand the minister. I could understand or speak, but very little of the English language. Friend Thomas (Hopu) went to school to one of the students in the College before I thought of going to school.” (ʻŌpūkahaʻia)

ʻŌpūkahaʻia’s life in New England was greatly influenced by many young men with proven sincerity and religious fervor that were active in the Second Great Awakening and the establishment of the missionary movement. These men had a major impact on ʻŌpūkahaʻia’s enlightenment in Christianity and his vision to return to Hawaiʻi as a Christian missionary.

He was taken into the family of the Rev. Dr. Dwight, President of Yale College, for a season; where he was treated with kindness, and taught the first principles of Christianity. At length, Mr. Samuel J. Mills, took him under his particular patronage, and sent him to live with his father, the Rev. Mr. Mills of Torringford.

By 1817, a dozen students, six of them Hawaiians, were training at the Foreign Mission School to become missionaries to teach the Christian faith to people around the world.

ʻŌpūkahaʻia improved his English by writing; the story of his life was later assembled into a book called “Memoirs of Henry Obookiah” (the spelling of his name based on its sound, prior to establishment of the formal Hawaiian alphabet.) ʻŌpūkahaʻia, inspired by many young men with proven sincerity and religious fervor of the missionary movement, had wanted to spread the word of Christianity back home in Hawaiʻi; his book inspired 14-missionaries to volunteer to carry his message to the Sandwich Islands (now known as Hawaiʻi.)

On October 23, 1819, the Pioneer Company of missionaries from the American Board of Commissioners for Foreign Missions (ABCFM) from the northeast United States, set sail on the Thaddeus for the Sandwich Islands (now known as Hawai‘i.)

There were seven couples sent to convert the Hawaiians to Christianity. These included two Ordained Preachers, Hiram Bingham and his wife Sybil and Asa Thurston and his wife Lucy; two Teachers, Mr. Samuel Whitney and his wife Mercy and Samuel Ruggles and his wife Mary; a Doctor, Thomas Holman and his wife Lucia; a Printer, Elisha Loomis and his wife Maria; a Farmer, Daniel Chamberlain, his wife and five children.

Along with them were four Hawaiian youths who had been students at the Foreign Mission School at Cornwall Connecticut, Thomas Hopu (his friend on board the ship when he first left the Islands,) William Kanui, John Honoliʻi and Prince Humehume (son of Kauaiʻi’s King Kaumuali‘i and also known as Prince George Kaumuali‘i.)

Unfortunately, ʻŌpūkahaʻia died suddenly of typhus fever in 1818 and did not fulfill his dream of returning to the islands to preach the gospel. (The bulk of the information here is from ʻŌpūkahaʻia’s “Memoirs of Henry Obookiah” and Papaʻula, 1867 in Brumaghim)

July 18, 2026 by Peter T Young Leave a Comment

German Town

The growing sugar production in the Islands needed workers. Starting in the 1850s, when the Hawaiian Legislature passed “An Act for the Governance of Masters and Servants,” labor shortages were eased by bringing in contract workers from Asia, Europe and North America.

There were three big waves of workforce immigration: Chinese (1850,) Japanese (1885) and Filipinos (1905.) Several smaller, but substantial, migrations also occurred: Portuguese (1877,) Norwegians (1880,) Germans (1881,) Puerto Ricans (1900,) Koreans (1902) and Spanish (1907.)

In 1849, Henry A Peirce & Co, a partnership between Charles Reed Bishop, Judge William L Lee, and Henry A Pierce established the Lihue Plantation Company (on the site Kaikioʻewa chose for it on the Nawiliwili stream (water power was used to drive the mill rollers.)) (HSPA)

On September 26, 1849, sea captain Heinrich (Henry) Hackfeld arrived in Honolulu with his wife, Marie, her 16-year-old brother Johann Carl Pflueger and a nephew BF Ehlers.

Having purchased an assorted cargo at Hamburg, Germany, Hackfeld opened a general merchandise business (dry goods, crockery, hardware and stationery,) wholesale, as well as retail store on Queen Street.

In 1850 he moved to a larger location on Fort Street. This store was so popular, it became known as “Hale Kilika” – the House of Silk (because it sold the finest goods available.) As business grew, the nephew took over management of the store while Hackfeld traveled the world for merchandise. The company took BF Ehlers’ name in 1862.

Hackfeld developed a business of importing machinery and supplies for the spreading sugar plantations and exported raw sugar. H Hackfeld & Co became a prominent factor – business agent and shipper – for the plantations.

The German bark, “Cedar” arrived in Hawaii on July 18, 1881, primarily with Germans hired to work in the plantations of Hawaii, although there were ten Norwegians and four Swedes on the ship as well. One child was also born during the voyage.

“The impetus for the importation of German laborers was Hawaii’s Reciprocity Treaty with the United States (1876). Isenberg, then in Bremen, acted as an agent for the Hawaii Board of Immigration, and often signed as an immigrant’s employer.”

“Isenberg (‘EE-zen-berg’ – most in Hawai‘i pronounce it incorrectly) is a distinguished old name, not only in the San Francisco Bay Area but in Western United States, including Hawaii. The family founder was Paul Isenberg, born in Dransfeld, Germany in 1837, to a Lutheran clergyman father.” (Wagner-Seavey)

“Paul was well-educated, but had to work hard on a local estate where he learned farming and bookkeeping. About 1860 he was sent by one Herr Hoffschlaeger of Hanover, possibly a family friend, to Kauai, Hawaii, to work a farm property. He moved on to manage an unprofitable sugar plantation in Lihue which he made profitable.”

Paul Isenberg found his way to Līhu‘e, Kauai (and, later, worked with Hackfeld). “Before the plantation’s owner Mr. Rice died, Paul had married his oldest daughter Hannah Maria. They had two children, but Hannah died in 1867. Paul returned to Germany, remarried a Miss Beta Glade, and returned with her to Lihue in 1869.” (Los Altos Hills Historical Society)

Of the German immigrants, “Applicants were screened to determine their agricultural experience, and most came from the area around Hamburg-Bremen with which the Hackfeld firm was most familiar. The first group of German immigrants arrived on July 18, 1881, aboard the Cedar; the last group arrived in 1884.” (Wagner-Seavey)

“About 560 German men came to work on the plantations, many bringing their families (286 women; 491 children). The approximate distribution of the new laborers was as follows: Kauai, 922; Oahu, 50; Maui, 102; Big Island, 139.”

“The majority of married Germans were assigned to either Lihue Plantation, Grove Farm, or Koloa Sugar Mill, all on Kauai. These plantations had close ties with the Isenbergs, who developed a paternalistic attitude toward their countrymen which, in turn, led to the establishment of a strong German community on Kauai.” (Wagner-Seavey)

“The focal point for the German community on Kauai was the church and school at Lihue. As the immigrants began recreating their homeland, they wanted their children to be taught in the German language.” (Wagner-Seavey)

The long experience on board ship was reflected in the architecture of the church, as they carried out the symbolism of a ship as descriptive of the church. The floor slants like the deck of a ship; the balcony is the captain’s bridge; the ceiling is like the hull; the lights are ship lanterns; and the pulpit the forecastle. Paul Isenberg, called the father of Lutheranism in Hawaii. (Lihue Lutheran Church)

The German families formed a strong community. Fredrich Richter, a theology student who came on the first boatload, was not only the teacher but also the minister for the Lutheran congregation. The German language was spoken and taught for many years in both the school and the church. (Next1000)

Paul arranged for his younger brother, Hans, who was an ordained Lutheran pastor, to serve this congregation from 1887 until his death in 1918. At his death his wife, Dora Rice Isenberg, took much of the responsibility of the ministry as well as serving the island. (Lihue Lutheran Church)

Molokoa, the home of Rev. Hans Isenberg and his wife, was located in Lihue above the Lutheran Church on German Hill, approximately 400 yards north of the end of today’s hardtop road. (Soboleski)

“In speaking of the Germans on Kauai, Dr. [Bernhard L] Hormann states that Hawaii became ‘a real home to them’ as much as possible ‘like the one they had left in the fatherland,’ but one in which they improved their economic position.”

“Hormann determined that it was the active encouragement of their employers which built this insulated community on Kauai and noted that it brought tangible benefits to both the workers and their patrons. Not only was Kauai relatively untroubled by strikes, but Lihue Plantation was able to keep two to three generations of workers on the plantation.” (Wagner-Seavey)

“The western half of Lihue is covered with dense vegetation and wooded sections surrounding landscaped residential neighborhoods. German hill borders the western part of Lihue and used to be a residential neighborhood for skilled workers, primarily of German ancestry coming to Lihue Plantation to work.” (Kauanoe o Koloa)

The Isenberg’s German heritage is best remembered at Lihue’s German Hill, just west of the sugar mill. This area recalls a time when Līhu‘e was known as ‘German Town’. (Cook) The present Lutheran church is a faithful replica of the original edifice built in 1885 and destroyed by Hurricane “Iwa” in 1982. (LihueLutheranChruch)

July 12, 2026 by Peter T Young Leave a Comment

Gerrit P Judd

In 1828, the American Board of Commissioners for Foreign Mission (ABCFM) sent 20-people in the Third Company of missionaries to Hawaiʻi, including four ministers and their wives.

A physician and his wife accompanied the ministers, Dr. Gerrit Parmele Judd and Laura Fish Judd. Dr. Judd was sent to replace Dr. Abraham Blatchely, who, because of poor health, had left Hawaiʻi the previous year.

Judd, a medical missionary, had originally come to the islands to serve as the missionary physician, intending to treat native Hawaiians for the growing number of diseases introduced by foreigners. He immersed himself in the Hawaiian community, becoming a fluent speaker of Hawaiian. Judd soon became an adviser to and supporter of King Kamehameha III.

In May 1842, Judd was asked to leave the Mission and accept an appointment as “translator and recorder for the government,” and as a member of the “treasury board,” with instructions to aid Oʻahu’s Governor Kekūanāoʻa in the transaction of business with foreigners.

Up to that time there was no real financial system. The public revenues were received by the King and no distinction was made between his private income and that which belonged to the government or public. Judd, as chairman of the treasury board, was responsible to organize a public accounting system. (Hawaiian Mission Centennial Book)

As chairman of the treasury board he not only organized a system, he also helped to pay off a large public indebtedness and placed the government on a firm financial footing. (Hawaiian Mission Centennial Book)

In early-1843, Lord George Paulet, purportedly representing the British Crown, overstepped his bounds, landed sailors and marines, seized the government buildings in Honolulu and forced King Kamehameha III to cede the Hawaiian kingdom to Great Britain.

Paulet raised the British flag and issued a proclamation formally annexing Hawaii to the British Crown. This event became known as the Paulet Affair.

Judd secretly removed public papers to the Pohukaina mausoleum on the grounds of what is now ʻIolani Palace to prevent British naval officers from taking them. He used the mausoleum as his office; by candlelight, and using the coffin of Kaʻahumanu as a writing desk, Judd wrote appeals to London and Washington to free Hawaiʻi from the rule of Paulet.

His plea, heard in Britain and the US, was successful, and after five-months of occupation, the Hawaiian Kingdom was restored and Adm. Thomas ordered the Union Jack removed and replaced with the Hawaiian kingdom flag.

Judd stood beside the King on the steps of Kawaiahaʻo Church to announce the news, translating Admiral Thomas’ declaration into Hawaiian for the crowd.

In November 1843, Judd was appointed secretary of state for foreign affairs, with the full responsibility of dealing with the foreign representatives. He was succeeded by Mr. RC Wyllie, in March 1845, and was then appointed minister of the interior.

By that time, the King had become convinced that the ancient system of land tenure was not compatible with the progress of the nation, and he resolved to provide for a division of the lands which would terminate the feudal nature of land tenure (eventually, the Great Māhele was held, dividing the land between the King, Government, Chiefs and common people.

As part of the Māhele, on Judd’s recommendation, a law was passed that provided for the appointment of a commission to hear and adjudicate claims for land. Such claims were based on prior use or possession by the chiefs and others; successful claims were issued Awards from the Land Commission.

In 1846, Judd was transferred from the post of minister of the interior to that of minister of finance (which he held until 1853, when by resignation, he terminated his service with the government.)

In 1850, King Kamehameha III sold approximately 600-acres of land on the windward side of Oʻahu to Judd. In 1864, Judd and his son-in-law, Samuel Wilder, formed a sugar plantation and built a major sugar mill there; a few remains of this sugar mill still exist next to the Kamehameha Highway.

Later, additional acreage in the Hakipuʻu and Kaʻaʻawa valleys were added to the holdings (it’s now called Kualoa Ranch.)

In 1852, Judd served with Chief Justice Lee and Judge John Ii on a commission to draft a new constitution, which subsequently was submitted to and passed by the legislature and duly proclaimed

It was much more complete in detail than the constitution of 1840, and separated the three coordinate branches of the government in accordance with modern ideas.

Judd wrote the first medical book in the Hawaiian language. Later, Judd formed the first Medical School in the Islands. Ten students were accepted when it opened in 1870, all native Hawaiians (the school had a Hawaiians-only admissions policy.)

Judd participated in a pivotal role in Medicine, Finance, Law, Sovereignty, Land Tenure and Governance in the Islands. Gerrit P Judd died in Honolulu on July 12, 1873.

“He was a man of energy, courage and sincerity of purpose. He was an able physician, and he developed great aptitude for the administration of public affairs. The benefit of his talents was freely and liberally given to a people who he knew needed and deserved assistance.” (Hawaiian Mission Centennial Book)

June 5, 2026 by Peter T Young 1 Comment

Ka‘ahumanu’s Death

Almost 200 years ago, the American Protestant missionaries arrived in the Islands. Their leader was Reverend Hiram Bingham – Sybil … his wife of 2-weeks … joined him. They are my great-great-great grandparents.

They were preachers and teachers. It was important to them that Hawaiians had a personal experience reading the written “Word of the God of Heaven;” but back then, Hawaiian was only spoken, not written. That meant that each needed to learn to read.

So, Hiram and others developed an alphabet and formulated a written language, taught Hawaiians to be literate in their own language and translated the Bible for them to read. The missionaries learned the language, and were soon teaching their lessons in Hawaiian, rather than English.

As teaching expanded, the missionaries’ focus was on the Head, Heart and Hand. In addition to the rigorous academic drills (Head,) the schools provided religious and moral guidance (Heart,) and manual and vocational training (Hand.)

In collaboration with the aliʻi, Hiram and the other missionaries:
• Introduced Christianity to the Islands
• Created the written Hawaiian language and brought about widespread literacy
• Helped formulate a constitutional government
• Made Western medicine available, and
• Introduced a distinctive musical tradition with harmony and choral singing

About a year after Hiram arrived, Kaʻahumanu visited the mission and gave them supplies; it was the first time she showed interest in the teachings of the missionaries, and her first request for prayer. From that point on, Kaʻahumanu came into constant contact with the mission.

Hiram found a friend in Kaʻahumanu – she and other ali‘i visited often. In the wood frame house at Missions Houses, you can correctly say, “Kaʻahumanu slept here.”

A little side story on Hiram and Kaʻahumanu … shortly after arriving in the Islands, with a piece of driftwood, Hiram made a rocking chair for his wife – in describing it, Sybil said, “A box or trunk has been our only seat. My husband, I believe, was never a chair-maker before, but happy for me and the Mission family, that he is everything.”

On Sundays, the rocker was taken to the thatched Kawaiahaʻo church as a seat for Sybil, the pastor’s wife. Her wish was that when she died, she might be found in that chair … her wish was granted when she died in her rocker on February 27, 1848.

The rocker had its admirers, including Kaʻahumanu. She asked Hiram to make her one just like it – he did, it is one of the earliest known pieces of koa furniture in Hawaiʻi.

That was not the only gift Hiram gave Kaʻahumanu.

In 1825, Kaʻahumanu was baptized. Lucy Thurston noted, “She became distinguished for her humility, kindness and the affability of her deportment, regarded the missionaries as her own children, and treated them with the tenderness of maternal love.”

Lucy continued, “Her influence and authority had long been paramount and undisputed with the natives, and was now discreetly used for the benefit of the nation.”

In mid-1832, Kaʻahumanu became ill and was taken to her home in Mānoa. Hiram came to her bedside. “Her strength failed daily.”

Hiram noted, “About the last words she used were: ‘Here, here am I, O Jesus, … Grant me a gracious smile.’”

“A little after this she called (Hiram) to her and as (he) took her hand, she asked. ‘Is this Bingham?’ (He) replied, ‘It is I.’”

She finished, “‘I am going now.’” Hiram replied: “‘May Jesus go with you, go in peace.’”

Hiram noted, “The slow and solemn tolling of the bell struck on the pained ear as it had never done before in the Sandwich Islands.”

“In other bereavements, after the Gospel took effect, we had not only had the care and promise of our heavenly Father, but a queen-mother remaining, whose force, integrity, and kindness, could be relied on still.”

“But words can but feebly express the emotions that struggled in the bosoms of some who counted themselves mourners in those solemn hours; while memory glanced back through her most singular history, and faith followed her course onward far into the future.”

Her death took place at ten minutes past 3 o’clock on the morning of June 5, 1832, “after an illness of about 3 weeks in which she exhibited her unabated attachment to the Christian teachers and reliance on Christ, her Saviour.” (Hiram Bingham)

Hiram’s gift to Kaʻahumanu … and one that he shared with all Hawaiians across the Islands … was love … and hope … and guidance to the way of the Lord, salvation and eternal life.

Kaahumanu,_retouched_image_by_J._J._Williams_after_Louis_Choris