Missionaries / Churches / Religious Buildings | Page 106

November 12, 2017 by Peter T Young Leave a Comment

Ali‘i Letters Beretane to ABCFM (1852)

Hawaiian Mission Houses Historic Site and Archives (Mission Houses) collaborated with Awaiaulu Foundation to digitize, transcribe, translate and annotate over 200-letters written by 33-Chiefs.

The letters, written between 1823 and 1887, are assembled from three different collections: the ABCFM Collection held by Harvard’s Houghton Library, the HEA Collection of the Hawaii Conference-United Church of Christ and the Hawaiian Mission Children’s Society.

These letters provide insight into what the Ali‘i (Chiefs) were doing and thinking at the time, as well as demonstrate the close working relationship and collaboration between the aliʻi and the missionaries.

In this letter, EP Kamai Beretane writes to the ABCFM regarding the return of Rev. Hitchcock and his wife, their long dedication to the people of Molokai and the strides made in the betterment of the lifestyle there.

Harvey Rexford Hitchcock came with the fifth company of missionaries, founded the first church on Molokai and worked there for many years with his wife, Rebecca Howard.

EP Kamai Beretane – Also spelled Kamaipelekane, this man was a district judge on Molokai and went on to become a member of the house of representatives.

“Nov. 13, 1852”

“Na E.P. Kamai Beretane”

“To the Prudential Committee of the ABCFM”

“Salutations to you.”

“I am inconsiderable brother, living on Molokai declare to you my mind reporting the return of Mr and Mrs Hitchcock to meet with you in their native land. They return on account of their frequent infirmities.”

“They have persevered a long time but have no improvement in health among us. It is therefore thought best that they go there if perchance they may in some degree improve in health and then return.”

“But that is uncertain they may recover and may not, it is with God’s consent.”

“They return greatly beloved by us, very great are Our obligations, to them for their patience in teaching us religion, and teaching our schools.”

“Molokai excels all the islands of the group in peacefulness, docility, activity in every good event, and in the knowledge of the children, and members of the church; as well as in sound comfort – and in constituting [unintelligible] unanimously to all benevolent objects.”

“When they first landed on Molokai it was an ignorant and backward …and – poverty stricken land. seeing our distressed and death like condition.”

“They disregarded their life and devoted it and their strength for ours. From their first arrival 20 years and upward until the present time they have labored hard for our good. Constantly and immeasurably have thy been engaged for the benefit of the people.”

“They have consequently become sick and infirmed. They leave us greatly beloved and with our heartfelt pain, on their account
they also leave us, their children with heartfelt pain.”

“Our Step father father [unintelligible] with us Mr Andrews – Our own father leaves us it my chief – love is to my own father – that to the step father is only a part.”

“They two return greatly beloved by Hawaiians, and and with a name over their hearts which is better than gold or silver. I have done.”

“yours respectfully R. P. Kamai Beretane member of the Hawaiian Parliament & District judge of Molokai.”

Here’s a link to the original letter, its transcription, translation and annotation:

https://hmha.missionhouses.org/files/original/0a0641a281a6b90c6f9f1d32016a9c60.pdf

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

Over the course of a little over 40-years (1820-1863 – the “Missionary Period”,) about 180-men and women in twelve Companies served in Hawaiʻi to carry out the mission of the American Board of Commissioners for Foreign Missions (ABCFM) in the Hawaiian Islands.

One of the earliest efforts of the missionaries, who arrived in 1820, 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.

Hawaiian Mission Houses’ Strategic Plan themes note that the collaboration between Native Hawaiians and American Protestant missionaries resulted in the
• The introduction of Christianity;
• The development of a written Hawaiian language and establishment of schools that resulted in widespread literacy;
• The promulgation of the concept of constitutional government;
• The combination of Hawaiian with Western medicine, and
• The evolution of a new and distinctive musical tradition (with harmony and choral singing).

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November 10, 2017 by Peter T Young Leave a Comment

Bass Viol

The Pioneer Company of American Protestant missionaries landed at Kailua-Kona on April 4, 1820. There were seven American couples sent by the ABCFM to convert the Hawaiians to Christianity in this first company.

(King Kaumuali‘i sent his son Humehume (George Prince) to America to be educated. Humehume, and Thomas Hopu, William Kanui and John Honoliʻi were four Hawaiian students from the Foreign Mission School that came with the missionaries in 1820.)

“While the question of our settlement was pending, we invited and received the royal family on board the brig to dine. They came off in their double canoe, with waving kahilis and a retinue of attendants. His majesty, according to the taste of the time, having a malo or narrow girdle around his waist, a green silken scarf over his shoulder”.

“Happy to show civilities to this company, at our own table, we placed the king at the head of it, and implored the blessing of the King of kings, upon our food, and on the interview. All assembled on the quarter-deck of the Thaddeus; and the mission family with the aid of a bass-viol, played by George P Kaumuali‘i, and of the voices of the captain and officers, sang hymns of praise.”

(The bass viol (sometimes called the ‘church bass’) is similar to the cello, and is played while seated with the stringed instrument is between the legs.) (In what circumstances he acquired this large instrument and learned to play it is not documented. (Spoehr))

“Apparently pleased with this exercise, and with their interview with the strangers, our royal visitors gave us a friendly parting aloha, and returned with favorable impressions of the singular group of newcomers, who were seeking among them an abode in their isolated territories.”

“On the 7th, several of the brethren and sisters visited the king and chiefs, endeavoring to make their acquaintance and secure their confidence. On the 8th, we felt it necessary to ask of the king that a part of our mission might disembark at Kailua, and the rest at Honolulu, believing that it would be far better than for us all to leave the king, and go to Oahu, or for all to remain with him at Kailua, which he was proposing to leave ere long.” (Hiram Bingham)

“On the succeeding Sabbath, a similar opportunity occurred, when the songs of Zion, with the presence of Zion’s King, drew tears from a veteran resident, a self-expatriated American, who had not heard them before for twenty years, and who had a native wife, and a family of sons and daughters around him there, now to be taught the things of the world to come.”

“In these sacred songs, George P Kaumualii assisted both by his voice and the bass-viol. They appeared attractive to native ears, as well as to the naturalized foreigner, who had seen better days.” (Bingham)

“April 23 (1820) Sabbath. To day, for the first time, we have public worship on land. A considerable audience of European and American residents, masters and other officers of vessels, chiefs, sailors, and common natives assembled, in and about the house occupied by Mr. Bingham, to hear the sound of the gospel, for the first time on these long neglected heathen shores.”

“The discourse was from Luke ii. 10. ‘Fear not; fur behold I bring yon good tidings of great joy, which shall be to all people.’ The theme, the scene, the opening prospect, the dawning light of a brighter day, the incipient songs of Zion, conspire to animate out hearts, and to awaken an unusual joy in our soul …”

“… while we listened to the language of the messenger from heaven, and seemed to be favoured with the special presence of Him, who was born in the city of David, a Saviour, even Christ the Lord.”

“Our singing, aided by the bass viol, on which G. P. Tamoree (Prince George Kaumuali‘i) played, was pleasing to the natives, and will probably have a salutary influence in winning them to approve and to engage in Christian worship.” (Journal of the Mission, Missionary Herald, May, 1821)

“This George Tamoree (Kaumuali‘i,) a son of Tamoree (Kaumuali‘i,) king of Atooi (Kauai,) was for some time at the Foreign Mission School at Cornwall, Connecticut (he was one of the founding students, (Chappell,)) and went out with the first missionaries that sailed to the Sandwich Islands.”

“All the religion, however, which he ever appears to have possessed, consisted in his being able to play well on a bass viol.”

“The father of George, we are told by the missionaries, was much pleased with the return of his son, and said “he must know a great deal, in order to play so skilfully.” (The Reformer, January 1, 1826)

After the Thaddeus departed, George remained in Kailua-Kona and took Betty Davis, the half-Hawaiian daughter of Isaac Davis, as his wife, or his “rib” as he described her. In a short time they rejoined the missionary party in Honolulu, having obtained passage on the ship Neo.

George, his “rib,” and his bass viol then embarked on the Thaddeus for Kauai. Samuel Ruggles and Samuel Whitney escorted him home to his father. The Thaddeus anchored at Waimea, Kauai, opposite the fort on May 3, 1820. George kept himself concealed in the cabin until he was sure of his welcome.

The affecting, tender reunion with his father has been amply recorded. Kaumualii rewarded the missionaries and Captain Blanchard well. He supplied the Thaddeus with 50 large hogs and generous amounts of yams, coconuts, sugar cane, and other items. To the mission in Honolulu he sent mats, oranges, pineapples, and one pig to Bingham and one to Chamberlain. For George’s passage, he gave Captain Blanchard sandalwood.

In late July, Ruggles and Whitney with their wives and young Nathan Chamberlain returned to Kauai to establish the mission. (Spoehr)

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November 8, 2017 by Peter T Young Leave a Comment

Punahou Dairy

“Here you may be fanned by the breeze from the highlands – here you may look off upon the plains and the harbor of Honolulu and gaze with admiration upon the waves as they break over the coral reefs and upon the floating ship as she approaches …”

“… especially when she spreads the banner of your nation. Having refreshed yourself here a day or two you may return to your field invigorated.” (Lorenzo Lyons, speaking of Punahou)

The gift of land to Hiram Bingham, that later became Punahou School, had additional property beyond the large lot with the spring and kalo patches where the school is situated (Ka Punahou) – the land was an ʻili lele.

Punahou included a lot on the beach near the Kakaʻako Salt Works (‘Ili of Kukuluāeʻo;) the large lot with the spring and kalo patches where the school is situated (Kapunahou) and apparently a forest patch on the side of Mānoa Valley (ʻIli of Kolowalu, now known commonly referred to as Woodlawn.) (Congressional Record, 1893-94)

“The school was opened at Punahou, July 11th, 1842, with fifteen scholars in attendance that day. During the first year there were thirty-four pupils, of whom fifteen were boarders, their ages varying from seven to twelve.” (Punahou Jubilee, 1891)

“In the summer of 1844 the faculty was increased by Mr and Mrs (William Harrison) Rice, who were transferred from Hana Maui, to assist the school, where they remained till 1854, Mr Rice having special charge of financial matters and of the out-of-door work.” (Punahou Jubilee, 1891)

Mānoa was first a supplier of wetland taro and then, as the population in its vicinity grew, became a major dairy and vegetable growing center for urban Honolulu.

O‘ahu College (later known as Punahou School,) was the site of the first recorded dairy in the valley (and possibly the first in the Islands,) started in 1844 by William Harrison Rice. (DeLeon)

Back then, there were two pastures – Upper Pasture (above Rocky Hill) and Lower Pasture, makai of the school. “Mr. Rice built the wall around the upper pasture, surrounding Rocky Hill, and Mr. Spooner the wall enclosing the lower pasture.” (Punahou Catalogue, 1866)

“All cattle belonging to Punahou and the various missionaries were pastured in Mānoa. Each missionary had a herd and a milking pen and every morning and afternoon the cows were driven to their respective pens.” (Wm Hyde Rice; The Friend, March 1924)

“We had a dairy, the Punahou dairy, over on the other side of Rocky Hill. That was all pasture. We had beautiful, delicious milk, all the milk you wanted. The cows roamed from there clear over to the stone wall on Mānoa hill.”

“There were a few gates and those gates caused me trouble because the bulls wanted to get out or some boys would leave a bar down and I would get off the streetcar at the top of the hill and have to walk along the gravel road, 500 miles it seemed to me, to get to the house. …”

“Occasionally, just often enough to keep me alert, there would be a bull wandering around across the road and down the hill onto Alexander Field or just where I wanted to go.” (Eleanor Griffiths ’25 Shaw, the first child raised in the President’s House (Punahou))

All was not always good … “RA Duncan, Food Commissioner and Analyst, in his report for May to the Board of Health says one hundred and twenty milk samples were examined … The list of those supplying milk of inferior quality, other than samples submitted by private parties, (included) Punahou Dairy”. (Pacific Commercial Advertiser, June 9, 1904)

The ‘Punahou Pasture’ was not only for cattle or horses, over the years the National Guard fought ‘sham battle’ training exercises and drills (as did the local Police,) as well as the football and baseball games – even golf.

“In 1880 the ‘lower pasture,’ containing 31.3 acres, was divided into building lots, and streets laid out in it. The sale of these lots has added twenty-one thousand four hundred ($21,400.00) to the endowment.” (Alexander, 1907)

“(A)cross Punahou Street in the Punahou lower pasture, Dole, Beckwith, Alexander, and Bingham streets were laid out in 1880 by the Punahou School trustees.”

“All were named for prominent men: the first three were, in order, (principals and) presidents of the school (Daniel Dole, Edward G Beckwith and William DeWitt Alexander;) it was to the fourth, Hiram Bingham, that Governor Boki made the original Punahou land grant in behalf of the mission.” (Clark, 1939)

“During the year 1900, the ‘upper pasture, now known as ‘College Hills,’ was divided into building lots, (most of which have since been sold), and has now become the most attractive suburb of Honolulu.” (Alexander 1907)

Then, in January 1925, Punahou School bought the Honolulu Military Academy property – it had about 90-acres of land and a half-dozen buildings on the back side of Diamond Head.

It served as the “Punahou Farm” to carry on the school’s work and courses in agriculture. “We were picked up and taken to the Punahou Farm School, which was also the boarding school for boys. The girls boarded at Castle Hall on campus.” (Kneubuhl, Punahou) The farm school was in Kaimukī between 18th and 22nd Avenues.

In addition to offices and living quarters, the Farm School supplied Punahou with most of its food supplies. The compound included a big pasture for milk cows, a large vegetable garden, pigs, chickens, beehives, and sorghum and alfalfa fields that provided feed for the cows. Hired hands who tended the farm pasteurized the milk in a small dairy, bottled the honey and crated the eggs. (Kneubuhl, Punahou)

The Punahou dairy herd was cared for by the students as part of their course of studies – the boys boarded there. However, disciplinary troubles, enrollment concerns (not enough boys signing up for agricultural classes) and financial deficits led to its closure in 1929.

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Punahou School, Photograph attributed to Charles Burgess-1866

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November 2, 2017 by Peter T Young Leave a Comment

Overboard

“On our way towards China my poor friend Thomas fell overboard. He was so careless, not knowing what he was about, he went outside of the ship and drew salt- water to wash plates with (for he was a cabin’s boy.) When the ship rolled he got in the water.” (‘Ōpūkaha‘ia)

“It was early in the morning, while my Captain was fast asleep in the cabin. But while I was in the water, longside of the ship, I called to one of my shipmates, who stood on the helm, ‘Mix, Mix’.”

“He heard me. Then he cried out, ‘Thomas is overboard.’ (Hopu)

“The Captain calls all hands upon the deck, and ordered to have all the sails pull down in order to let about-While we were working upon our sails, my friend Thomas was out of sight.” (‘Ōpūkaha’ia)

“At this time, the wind blew very high, so that the waves roared, and the ship was going at about nine knots an hour. It was a considerable time before the necessary orders could be given, to put the ship about for my rescue. In the mean time, I lost sight of the ship, after which I was swimming in the water.”

“In this situation, though I was an expert swimmer, I gave myself up for lost.” (Hopu)

“While he was in the water he pulls all off his clothes in order to be lighter. We turned our ship and went back after him.” (‘Ōpūkaha’ia)

“Then I cried to my god, Akooah, for help, and made my vow to him, in the hour of trouble, that if he would save me out of the great and mighty waters, and I might reach the ship, I would devote to my god, Akooah, a fine jacket, which I had received from my Captain, as a present.”

“And I also made several short prayers to the great Spirit, while I was swimming in the water, before that I could see the ship. I considered myself in the greatest danger of being swallowed up in the mighty ocean.”

“I expected to die before the ship would reach me. While the waves of the sea were breaking over my head, every moment, I then thought that it must be a very hard thing for me to die, in the full strength of this mortal body.”

“While I was thinking in this situation, I saw a bird come from God, as I thought, out of the clouds, down to me, on the water. I was very glad to behold him flying over my head, and I was greatly rejoiced to see such a messenger sent down to me from the great Spirit.”

“I then talked to him in these words, ‘If you are a bird of God, please to go back to your master, and tell him that I have already given a jacket to your master and come quickly and save me, that I perish not in this deep water, where is no bottom.’”

“Then the ship again reached me …” (Hopu)

We found him almost dead. He was in the water during the space of two and a half hours. O how glad was I then to see him for he was already gone.” (‘Ōpūkaha’ia)

“ … and I was taken on board: but I could not speak a word to any one of my shipmates, because I was almost dead when I got on board the ship.”

“Immediately after I got on board, a great shark came alongside of the ship. I suppose the shark followed my track.”

“O! What a wonderful mercy of God is this, that God who is infinite in kindness to so unworthy a creature as I am; and whose hand is not shortened, that it cannot save, neither his ear heavy, that it cannot hear.”

“When the poor cry for help, in their troubles, he is always near to save them.” (Hopu)

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October 30, 2017 by Peter T Young 2 Comments

How did the missionaries feel about Hula?

“Hula is the language of the heart, and therefore the heartbeat of the Hawaiian people.” (attributed to Kalākaua)

“Their dances … are prefaced with a slow, solemn song, in which all the party join, moving their legs, and gently striking their breasts, in a manner, and with attitudes, that are perfectly easy and graceful … .” (Captain Cook Journal, 1779)

“Hula is not just a dance, but a way of life, an ancient art that tells of Hawaiʻi’s rich history and spirituality.” (attributed to many)

Did the Missionaries really stop Hula in Hawaiʻi, as we are most often led to believe?

In taking a closer look into the matter, most would likely come to a different conclusion.

First of all, the missionaries were guests in the Hawaiian Kingdom; they didn’t have the power to ban or abolish anything – that was the right of the King and Chiefs.

Most will agree the missionaries despised the fact that hula dancers were typically topless; they also didn’t like the commingling between the sexes.

So, before we go on, we need to agree, the issue at hand is hula – not nudity and interactions between the sexes. In keeping this discussion on the actual activity and not sexuality, let’s see what the missionaries had to say about hula.

As hula is the dance that accompanies Hawaiian mele, the function of hula is therefore an extension of the function of mele in Hawaiian society. While it was the mele that was the essential part of the story, hula served to animate the words, giving physical life to the moʻolelo (stories.) (Bishop Museum)

Hula combines dance and chant or song to tell stories, recount past events and provide entertainment for its audience. With a clear link between dancer’s actions and the chant or song, the dancer uses rhythmic lower body movements, mimetic or depictive hand gestures and facial expression, as part of this performance. (ksbe-edu)

So what did the missionaries really think?

As Hiram Bingham once noted, they “were wasting their time in learning, practising, or witnessing the hula, or heathen song and dance.” (Remember, heathen simply means ‘without religion, as in without God.’)

Others were more supportive.

“The hula was a religious service, in which poetry, music, pantomime, and the dance lent themselves, under the forms of dramatic art, to the refreshment of men’s minds. Its view of life was idyllic, and it gave itself to the celebration of those mythical times when gods and goddesses moved on the earth as men and women and when men and women were as gods.” (Emerson, son of missionaries)

“(W)hen it comes to the hula and the whole train of feelings and sentiments that made their entrances and exits in the halau (the hall of the hula) one perceives that in this he has found the door to the heart of the people.” (Emerson, son of Missionaries)

In describing a hula danced before Keōpūolani and her daughter Nāhiʻenaʻena, in Lāhainā in 1823, Missionary CS Stewart wrote:

“The motions of the dance were slow and graceful, and, in this instance, free from indelicacy of action; and the song, or rather recitative, accompanied by much gesticulation, was dignified and harmonious in its numbers. The theme of the whole, was the character and praises of the queen and princess, who were compared to everything sublime in nature, exalted as gods.” (Missionary Stewart)

And how did Hiram Bingham feel (again, the one most often accused of a Hula ban?)

“This was intended, in part at least, as an honor and gratification to the king, especially at Honolulu, at his expected reception there, on his removal from Kailua. Apparently, not all hula was viewed as bad or indecent.” (Missionary Hiram Bingham)

“In the hula, the dancers are often fantastically decorated with figured or colored kapa, green leaves, fresh flowers, braided hair, and sometimes with a gaiter on the ancle, set with hundreds of dog’s teeth, so as to be considerably heavy, and to rattle against each other in the motion of the feet.” (Hiram Bingham)

“They had been interwoven too with their superstitions, and made subservient to the honor of their gods, and their rulers, either living or departed and deified.” (Hiram Bingham)

The missionaries most often opposed nudity, drinking and ‘wasting’ time. Even today, laws forbid nudity in public; frown on excessive drinking and, likewise, we tend to encourage people to be productive members of their community (kind of like the concerns expressed by the early missionaries.)

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