Missionaries / Churches / Religious Buildings | Page 110

June 22, 2017 by Peter T Young Leave a Comment

Morning Star

“The long looked for missionary ship was a thing of life and beauty, adorned with nearly her full complement of snow-white sails, and sitting so daintily upon the water.”

“’Beautiful,’ we exclaimed. ‘Nani,’ said our ninety native passengers, ‘nani loa,’ – ‘very beautiful!’ and so she was. With unmingled admiration we scanned her elegant proportions, her neatly turned stem, her graceful prow, her modest but significant figurehead, her perfect lines, her tall and beautiful tapering masts.” (Bond; Baker)

Many proudly proclaimed, “I owned shares in a ‘Morning Star.’”

Let’s look back …

In less than 30-years after the first missionaries landed in Hawai‘i, as the missionary spirit grew in the Hawaiian churches, the Hawaiian Missionary Society was formed.

This led the missionary fathers to the idea of exploring the islands to the west for the purpose of new mission work in Micronesia in partnership with the American Board.

In 1853, a mission south to the Marquesas Islands had been started. In carrying it on, it had been necessary to charter small and uncomfortable vessels at high prices to take out missionaries with their supplies and to send mail and delegates annually to encourage and look after them.

In Micronesia such a long time elapsed before the first mail arrived after the mission was established, that a missionary’s mother had been dead 2-years before he received the sad news.

At another station, where food was scarce and the variety limited, a missionary came so near starving that when a vessel arrived with supplies, he was so weak that he had to be carried on board the vessel and carefully nursed back to health.

Titus Coan proposed that the ABCFM ask children on the continent to take ten cent shares of joint ownership in such a missionary vessel, to be called ‘Day Star;’ his proposal of such to folks in Boston was approved, but with one change, the name to be ‘Morning Star.’

It was the first of five ‘Morning Stars.’

Those ‘Morning Stars’ were on missions to the South Pacific. The task of those men was outlined in Honolulu in 1870 at the Hawaiian Evangelical Association, where it was said, “Not with powder and balls and swords and cannons, but with the loving word of God and with His spirit do we go forth to conquer the islands for Christ.” (Nimitz; Baker)

On her first voyage to Micronesia (leaving Honolulu August 7, 1857) she had sailed about 10,000-miles, and her practical value for the work had been all that was expected. It was said that the little vessel had already performed a service that would warrant the whole expense of building her. (Baker)

By 1865, she had finally become so worn that they decided to sell her and build another vessel. In 1866 children were again asked to take stock in a new vessel. Enough was raised to build a new ship.

Like the first, the second ‘Morning Star’ was a hermaphrodite brig (square-rigged foremast and fore-and-aft mainmast.) She was built at East Boston, launched September 22, 1866; sailed from Boston under Captain Hiram Bingham, Jr, on November 13, 1866 and reached Honolulu March 15, 1867.

“Two thousand Hawaiian Sunday-school children marched to the wharf to see ‘their ship’; for three or four thousand out of one hundred and fifty thousand of her stockholders were Hawaiians.” (Bingham)

“It was on March 28, 1867, that the Star began her missionary work in the Pacific, still sailing under command of Captain Bingham. The plan for her yearly trip is to go from Honolulu first to the Gilbert Islands, although they are the southernmost group, lying directly under the equator.”

“This is in order to take advantage of prevailing winds and currents. Then she sails northwest nearly a thousand miles to Ponape, taking the other mission islands on the way.” (Bingham)

After only three years of service, unfortunately one evening the ‘Morning Star’ left Kusaie for Honolulu, but drifted dangerously near the island. Boats were lowered to tow, but she had to be anchored and held, when a severe squall struck her.

She tried to sail out of danger, but failed and struck the rocky reef in a heavy surf. The missionaries and all on board, with some of their possessions, were saved in a boat; the ‘Morning Star’ was wrecked. After waiting a month, the missionaries reached Honolulu on February 8, 1870, in a chance vessel which came along.

The children were called upon, and, again, responded and with insurance, a third ‘Morning Star’ (of similar design to the second ‘Morning Star’) was started. “(I)n the summer of 1871, a third ‘Morning Star’ dawned on the waiting isles.” (Bingham)

For the 10th annual trip, the captain noted, “The whole distance sailed during the voyage is 15,783 miles. Number of passengers carried, 243. The number of islands sighted is 48, at 27 of which we stopped one or more times.”

“We entered 16 lagoons, anchored 43 times, and spent 147 hours standing off and on. We laid at anchor 79 days, and boated 568 miles. We had 1,546 miles of adverse currents, and 989 hours of calm.” (Bray; Missionary Herald)

Unfortunately, on February 22, 1884, the third ‘Morning Star’ was wrecked on Kusaie, about 6-miles from where the second ‘Morning Star’ was lost.

Already planned for replacement, a fundraising campaign was already underway for a fourth ‘Morning Star’. As with the others, it was successful and the Board felt justified in building at once, and the contract was made at Bath, Maine. Thus they began to build the same month that the third ‘Morning Star’ was wrecked.

The fourth ‘Morning Star,’ was a barkentine (foremast only being square-rigged, main and mizzenmasts fore-and-aft rigs but carrying no topsails so far as pictures show). She had a hollow iron mainmast for a smokestack, for auxiliary steam-power for use in calms and strong currents and in entering lagoons.

She had comfortable cabins, staterooms, etc., between the main-deck and a hurricane-deck, and three water-tight compartments below, the center compartment having the engine boilers and coal-bunkers. Upon the substantial hurricane-deck all the working of the ship was done, and it provided a promenade of nearly a hundred feet.

She sailed on her first missionary voyage to Micronesia on May 2, 1885, and reached one of the Gilbert Islands in just three weeks. However, on January 26, 1886:

“… late in the afternoon, we ran upon a small coral reef in Ponape lagoon, where we remained upwards of forty hours. I need not say we heartily rejoiced when we were afloat again, damaged only by a small leakage.” (Wetmore; Baker)

The fourth ‘Morning Star’ “served long and well until 1900,” when she was sold for the ‘carrying trade’ between San Francisco and Cape Nome, Alaska. There was a break until 1904, when it was decided to build a fifth ‘Morning Star’.

This fifth and last ‘Morning Star’ (a steamer,) after being inspected at Boston by many shareholders, was dedicated and farewell services held on board on June 4, 1904.

Dr Hiram Bingham (II,) who had sailed to Micronesia on the first ‘Morning Star’ in 1856, and whose father, Hiram Bingham, Sr, had then been present and prayed at the time of departure, was present and offered the prayer of dedication.

However, it became cost prohibitive to maintain the ship and a decision was made in 1905 to sell her. Thus ended a half century of missionary ‘Morning Stars,’ 1856 to 1905. (Lots of information and images here are from Baker and Bingham.)

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Morning Star-launch-1

Morning Star-1

Morning Star_1

Welcome of the Morning Star-1

Morning Star-2

Morning Star-3

Morning Star-4

Morning Star 4

Morning Star-5

Map of Eastern Micronesia-Bingham

Certificate for the Children’s Morning Star

Certificate for the Morning Star

Certificate for the missionary packet, Morning Star

June 17, 2017 by Peter T Young Leave a Comment

‘Ōpūkaha‘ia Enters Foreign Mission School

As Obookiah, at the time of his entrance into the school at Cornwall, had arrived at an age of considerable maturity, it may be proper that a more particular description should now be given of his person and character.

He was considerably above the ordinary size: but little less than six feet in height, and in his limbs and body proportionably large. His form, which at sixteen was awkward and unshapen, had become erect, graceful, and dignified.

His countenance had lost every mark of dulness; and was, in an unusual degree, sprightly, and intelligent. His features were strongly marked. They were expressive of a sound and penetrating mind. He had a piercing eye, a prominent Roman nose, and a projecting chin.

His complexion was olive, varied equally from the blackness of the African, and the redness of the Indian. His hair was black,
worn short, and dressed after the manner of the Americans.

In his disposition he was amiable and affectionate. His temper was mild. Passion was not easily excited, nor long retained Revenge, or resentment, it if presumed, was never known to be cherished in his heart.

He loved his friends, and was grateful for the favours which he received from them. In his journal and letters are found frequent expressions of affection and gratitude to those who had been his benefactors.

To families in which he had lived, or to individuals who had been his particular patrons, he felt an ardent attachment. One of the latter, who had been separated from him for a considerable time, he met with great delight; …

… and after the first customary salutations, said to him, ‘I want to see you great while: you don’t know how you seem to me: you seem like father, mother, brother, all.’

In his understanding, Obookiah excelled ordinary young men. His mind was not of a common cast. It was such, that, with proper culture, it might have become a mind of the first order.

Its distinguishing traits were sound common sense, keen discernment, and an inquisitiveness or enterprise which disposed him to look as far as his mind could reach into every subject that was presented to his attention.

By his good sense he was accustomed to view subjects of every kind in their proper light; to see things as they are. He seldom misconceived or misjudged.

By his companions his counsel was sought, and regarded as decisive. He had that clear sense of propriety with regard to his own conduct and the conduct of others, which always commands the respect or excites the fear of those who behold it.

Had he been disposed to cultivate a talent for this purpose, he would have become one of the severest of critics upon the manners and conduct of those around him.

Few persons have a deeper insight into the characters of men, or have the power of forming a more just estimate of them, by
their words and actions, than he had.

Few are more capable of perceiving the exact import of language, or are less liable to be deceived as to its real meaning, by a designed ambiguity of terms.

His inquisitiveness existed in relation to all subjects of interest, and disposed him to make himself acquainted with every thing that was known by others, and to discover whatever was within hill reach. The trait was exhibited, especially, in his character as a scholar.

His inquisitive mind was not satisfied with pursuing the usual round of study, but he was disposed to understand critically every
branch of knowledge to which he attended. For this reason, his progress in his studies was not rapid – but as a scholar he was industrious, ingenious and thorough.

His mind was also inventive. After having acquired some slight knowledge of the English language in its grammatical construction, he entered upon the project of reducing to system his own native language.

As it was not a written language, but lay in its chaotic state, every thing was to be done. With some assistance he had made considerable progress towards completing a grammar, a dictionary, and a spelling-book. He had also translated into his native language the whole of the book of Genesis.

These specimens of his industry and ingenuity, when seen, administer severe reproof to the sloth and dulness of most persona of much greater age, and of advantages far superior to his own.

When Obookiah became a member of the Foreign Mission School, he had attended to all the common branches of English education.

In reading, writing, and spelling, he was perhaps as perfect as most young men of our country, of the same age and with common opportunities.

He wrote a legible, manly hand, and acquired the habit of writing with considerable rapidity. He had at this time studied the English Grammar so far as to be able to parse most sentences with readiness. He understood the important rules in common Arithmetic, and had obtained considerable knowledge of Geography.

He had studied also one book of Euclid’s Elements of Geometry, and of his own accord, without a regular instructer, he had acquired such knowledge of the Hebrew, that he had been able to read several chapters for the Hebrew Bible, and had translated a few passages into his native language.

He had a peculiar relish for the Hebrew language, and from its resemblance to his own, acquired it with great facility.

The winter before he came to the school he commenced the study of Latin. This, he pursued principally after he became a member of the Institution.

In his manners, Obookiah was habitually grave and reserved. In the presence of his friends, however, his conversation was often sprightly, and rendered particularly entertaining, by a fondness for humour, for which he was distinguished.

This he oftener exhibited by a quick perception and relish for it in others, than by actually displaying it in himself. Yet he sometimes gave evidence in his own remarks, of possessing no small degree of genuine wit.

When conversing with his companions in their native language, he frequently afforded them much amusement by the pleasant and humorous cast of his conversation.

The customary deportment of Obookiah, however, was serious, and dignity strikingly characterized his manners. Few young men, it is presumed, command so much respect from persons of every age and character.

Notwithstanding the familiarity which he used with his companions, he maintained an influence over them, becoming the relation of an elder brother, or even that of a respected parent.

In his intercourse with them the dignity of hill character was peculiarly visible. A motion of his head often made known to them his will, and obtained the compliance which he desired.

His manners had become in a considerable degree refined. A gentleman of respectability who visited Cornwall, and had a particular interview with him, observed, that he had met with but few persons of any country, more gentlemanly in their manners in intelligent and interesting in their conversation.

Obookiah was a decided and consistent Christian. His conduct was habitually under the influence of principles of piety. He manifested a strong interest in the general prosperity of religion, and expressed in his conversation, as well as his letters and diary …

… ardent desires for the salvation of his fellowmen and especially of his countrymen, for whom he fervently prayed, and in whose behalf he often requested the earnest prayers of his friends. (All text is from Memoirs of Obookiah)

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Opukahaia

June 16, 2017 by Peter T Young Leave a Comment

Steward’s House

In the years following his arrival in New England in the summer of 1809, ‘Ōpūkaha’ia would become integral to the founding of the Foreign Mission School in Cornwall, Connecticut.

‘Ōpūkaha‘ia became legendary for his earnest pursuit of an American education. He captured the hearts and Christian spirits of the New Haven community, where he first resided.

‘Ōpūkaha‘ia’s situation encouraged his hosts and community members to explore the possibility of creating a formal school in the US for students like him: “heathens” who were stranded in the US but who were interested in being “civilized” and “saved” nonetheless.

The Foreign Mission School was instituted in the autumn of 1816, and opened in the beginning of May, 1817. “There belong to it a commodious edifice for the school, a good mansion house, with a barn, and other out-buildings, and a garden, for the Principal; a house, barn, &c with a few acres of good tillage land for the Steward and Commons …”

“… all situated sufficiently near to each other and to the Congregational meeting-house, in the south parish of Cornwall, Connecticut, and eighty acres of excellent wood land, about a mile and a half distant.” (American Missionary Register, 1821)

The Foreign Mission School was a religious experiment. Instead of sending missionaries to foreign lands, it brought students to America.

It was believed that a mission school in religiously pious New England would be more efficient and effective than traditional mission schools established within ‘heathen’ settings because it removed these young students from the pagan influences of their native communities.

At the beginning of the school’s tenure, ‘Ōpūkaha‘ia was considered a leader of the student body, excelling in his studies, expressing his fondness for and understanding of the importance of the agricultural labor, and qualifying for a full church membership due to his devotion to his new faith.

Between 1819 and 1826, there were altogether ninety-seven students on the official record. The ages of these ninety-seven students ranged from ten to thirty.

Among them there were forty-three Indians, nineteen Hawaiians, thirteen Americans, five Chinese, three Marquesans, two Greeks, two Jews, two Malays, two Tahitians, one Bengalese, one Hindu, one Javanese, one New Zealander, one Portuguese, and one Scotch.

The year 1819 saw increased diversification of the student body as several Cherokee students arrived in Cornwall. Over the span of its operational years, the FMS taught Native Americans from fourteen tribes: one Abenaquis, eleven Cherokees, five Choctaws, five Delawares, one Mexican, one Mohegan, one Narragansett, two Ojibwas, two Omahas, three Oneidas, three Osages, two Senecas, four Stockbridges, and two Tuscaroras.

Due to the variety in national background, the students’ prior experiences were also enormously diverse. The majority came from seafaring careers; however, others were military personnel, farmers, barbers, coopers, servants and students from other schools.

The object of the School as set forth in the Constitution, is – “The education in our own country of Heathen Youths, in such manner, as, with subsequent professional instruction will qualify them to become useful Missionaries, Physicians, Surgeons, School Masters, or Interpreters …”

“… and to communicate to the Heathen Nations such knowledge in agriculture and the arts, as may prove the means of promoting Christianity and civilization.” (Missionary Herald, January 1821)

Students studied penmanship, grammar, arithmetic, Latin, Greek, rhetoric, navigation, surveying, astronomy, theology, chemistry, and ecclesiastical history, among other specialized subjects.

Students rose around 5 or 6 am and ate breakfast together at 7 am in the dining room of the steward’s house. Daily classes ran from 9 am to noon, and again from 2 to 5 pm, with all sessions taking place on the first floor of the main school building just across the street from the steward’s house.

Curricula operated at various levels, as some of the pupils were more advanced in their studies while others where just learning basic literacy – the more advanced students helped teach the others.

Academics were balanced with mandatory outdoor labor. Students were tasked with the maintenance of the school’s agricultural plots and assigned to labor in the fields “two (and a half) days” a week and “two at a time.” Additionally, the school enforced strict rules for students’ social lives and study times.

The months of May and September included scheduled vacation times for the school’s boarded students; however, only certain pupils were authorized by the administration to “go abroad.”

Much of the Foreign Mission School’s campus buildings were acquired through donations. The citizenry of Cornwall donated fourteen acres of land as well as the building that would become the main educational site, which had been built in 1797 as a school house.

The ground floor of the school building housed one large classroom, while the second floor was refurbished for students’ quarters. Located near this school building was the Principal’s house. Purchased in 1815, the Principal’s house was acquired before the establishment of the school was complete.

The third of the main campus buildings, and certainly the most social and vibrant, was the Steward’s house. This building was constructed in 1814 by architect Eber Maxfield and was sold to the school. The exchange of property included 18-more acres that were used for agriculture by the students and staff.

As a site for regular and informal interactions between students and Cornwall residents, the Federal-style farmhouse (built 1814) served as the steward’s family home, the school dining hall, a boarding house and a nurse room for sick students. (Connecticut Trust for Historic Preservation)

According to the school ‘constitution,’ the role of the Steward was to “superintend the agricultural interests of the school,” though the actual responsibilities necessitated far more involvement with both the school’s operations and the students’ daily lives.

Over time, the Steward’s role expanded to include counseling and skills training. The Steward was expected to reside in the Steward’s House on the school campus. Thus, because of the consistent level of daily activity that mixed different communities within this house, the Steward remained abreast of the major events and social issues happening within the student body.

Steward’s duties were broadened to include supervising the school’s landed properties, training the scholars in the art of agriculture, bookkeeping and managing the FMS accounts, assuring a steady supply of firewood, buying and selling livestock, arranging travel for staff and students, providing the students with clothing, and hosting visitors, among others tasks.

Over time, there was an increased the level of care given to the students outside of their academic activities and instituted greater involvement between the steward’s family and the student body. For example, the steward’s wife was in charge of the kitchen and cooking.

Daily, she prepared bread and meals for all of the students. She also outfitted the students with new clothes and tended to the laundry and repair of these items. And, she was also primarily in charge of the students’ medical care.

Whenever one of the students fell ill, “he was moved into the Steward’s house” to live with the family for as long as was necessary for recovery. These duties also fell to daughters of the steward, who were effectively housewives in training.

The year the school opened, it housed twelve students. Enrollment doubled to twenty-four by the second year. Four students left as seven others joined in the school’s third year, bringing the enrollment to twenty-seven.

In the fourth and fifth years, enrollment rose to twenty-nine and thirty-five students, respectively. By the seventh year, however, the student body dropped to twenty-four. The school experienced another spike in enrollment in its eighth year with thirty-six pupils from seventeen different nations.

In its ninth year, the school’s population once again decreased, this time to twenty-five. By the time the school closed in 1826, only fourteen students remained.

Operated from 1817 to 1827, the Foreign Mission School remains the first and last experiment in a domestically located “foreign” mission and represents educational and social politics concerning racial tolerance, Asian and Native American migration, and American identity in the early 19th century.

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Steward’s_House

Steward’s house (far right)-School house (to left) (yellow)-1836

Cornwall Valley Map Sketch-1825-26

Cornwall Map-1854

Henry_Opukahaia,_ca. 1810s

Four_Owyhean_Youths-Thomas Hoopoo, George Tamoree, William Tenooe and John Honoree

June 13, 2017 by Peter T Young Leave a Comment

Three Events that Prepared the Way

“The fiftieth anniversary of the introduction Christianity into these Islands will be celebrated this year as a jubilee”. (Pacific Commercial Advertiser, June 4, 1870) “(T)he king (Kamehameha V) proclaimed Wednesday, June 15th, a national holiday …”

“… as it was to be observed in commemoration of ‘the introduction of Christianity into this kingdom, under the auspices and direction of the American Board of Commissioners for Foreign Missions.’” (Christian Work, September 1, 1870)

“The present week having been designated for the observance of the fiftieth anniversary of the landing of the first American Missionaries on Hawaii, in April 1820, the exercises have partaken of a character designed to celebrate the event.”

“The very idea of such a festival stirred up great enthusiasm among the native population, who have been eager to manifest their appreciation of the efforts of the missionaries, and their joy at the improved state …”

“… and nearly five hundred dollars were contributed by them during April to aid in the celebration. The exercises opened on Sunday morning, when both the native congregations in this city united at Kawaiahaʻo Church to hear.” (Pacific Commercial Advertiser, June 18, 1870)

Later, a “collation was spread for six or seven thousand people, such as had never before been seen on those Islands. His Majesty the King (Kamehameha V), and Queen Emma, honored the feast by their presence for a brief space. The king had previously contributed two thousand pounds of poi, with meat and fish, and afterwards he gave a hundred dollars towards expenses.” (Anderson)

“On Sabbath morning June 12th, the two native congregations in Honolulu united, in the Kawaiaha‘o or great Stone Church, to hear the Rev. Mr. Kuaea, the distinguished native pastor, preach the Jubilee sermon.” (Anderson)

“It was of course in the Hawaiian language. Every seat in the church was occupied, and benches were brought in till all available space was filled. As many as twenty-five hundred persons were seated.”

“In the evening, members of the royal family, government officials, and foreign ministers, assembled to hear an interesting historical discourse by the Rev. Dr. Damon.”

“The speaker noticed the occurrences which led to the coming of missionaries to the Islands, the remarkable results achieved, and expressed the opinion that the Chinese in time would take the place of the present people, who seem to be declining.” (Christian Work, September 1, 1870)

Damon spoke, in part, about three events that formed the foundation for the success of the Hawaiian Islands Mission – and the reason for celebration of the Jubilee.

He noted, “During the forty-two years after the Islands were discovered by Cook, or during a longer period than one whole generation, the inhabitants of these Islands lived and died unvisited by Gospel Missionaries, or unblessed with the light of Divine Revelation. …”

“The introduction of Christianity among the in habitants of any nation, savage, semi-civilized, or civilized, is a great event. The case of the Hawaiians forms no exception to this remark. It has appeared becoming to commemorate this event by a Jubilee gathering, and other anniversary meetings and exercises …”

“In a careful review of the history of the Hawaiian nation previous to 1820, I think there are three great and leading events which prepared the way for the new order of things, viz.:….”

“… The conquest of the Islands by Kamehameha I, and the consolidation of the government under one ruler; the visit to the United States of Obookiah (‘Ōpūkaha’ia) and his Hawaiian associates, Thomas Hopu and others; the abolition of idolatry, and the utter renunciation of the old tabu system.”

“These three events, I deem of vast moment, if a person, would take a clear, calm, and philosophical view of the great event, which we are gathered to commemorate. The Hawaiians were led through a period of forty years’ wanderings, even after their existence was known to the civilized world, before they were permitted to enter the Land of Promise.”

“(F)or seventy years (the Kamehameha Dynasty) has stood as firmly, and exercised its functions as efficiently for the welfare of the people of these Islands, as that of any other government on earth. A glance at other nations would disclose the existence of wars, turmoils and revolutions, far more disastrous than have existed here during the past seventy years.”

“I do not hesitate to regard the establishment of a regularly ordered and firmly administered government, although despotic, by Kamehameha I, as a very necessary and important step towards the successful spread of the Christian religion, when the time came for the arrival of the American Mission.”

“It has been reported by some, that Vancouver was instructed by Kamehameha I to send Missionaries from England to these Islands, but the project failed from causes now unknown.”

“The visit of that great English navigator has ever been regarded as among the memorable events in the early history of these Islands, but that was of trifling moment compared with the influence which Obookiah and Lis associates exerted in behalf of this Kingdom and people.”

“He was educated for a priest, to an idol temple, but the Great Ruler of nations led him to forsake his home, embark on board an American ship, by which he reached the United States, in 1809. … “

“The arrival or Obookiah led the Rev. SJ Mills Jr, thus to write to his friend, Gordon Hall ‘What does this mean? brother Hall, do you understand it? Shall he be sent back unsupported to reclaim his countrymen? …”

“… Shall we not rather consider these Southern Islands a proper place for the establishment of a mission?’ This is the first allusion to the subject or a christian mission to the Islands, which I have met with in any American publication.”

“His subsequent career for ten years was identified with the Cornwall Foreign Mission school, in Connecticut, and with efforts to awaken an interest In behalf of the Hawaiian Islands as a mission field.”

“Persons who have not carefully reviewed the rise of the Foreign Missionary enterprise In New England, from 1810 to 1820, can with difficulty realize how prominently Obookiah stood before the religious community in America”

“He travelled through the New England States addressing large assemblies. His name became as familiarly known among the churches as that of the most prominent minister of the Gospel.”

“(D)estruction of Idolatry and the abolition of the Tabu system … is one of the most remarkable events not only in the history of the Hawaiian but of the world. It is without a parallel, either in ancient or modern times.”

“It was altogether an unheard of event in the history of idolatrous nation, for any one to cast aside its Idols, unless others were adopted in their place, or their idols were cast aside for the people to embrace Christianity.”

“Hawaiians cast aside theirs, and did not take others In their place, nor were Influenced thereto by the messengers of gospel truth, for as yet the missionaries had not landed on these shores, and it was not known that they were on voyage hither.”

“‘Hath a nation changed their gods, which are as yet no gods?’ asks the prophet Jeremiah. He did not ask, ‘Hath a nation cast aside their gods?’”

“We have now arrived at a point in our historical review, when it is fitting we should carefully consider, the special event which gives significance to this Jubilee Day. The Anniversary of the landing of the Pioneer Missionaries”.

“Soon after the landing of the pioneer band of Missionaries, stations were taken on Hawaii, Oahu, and Kauai. The King and Chiefs were led to adopt a most liberal and enlightened policy in regard to grants of land and other privileges.”

“The history of no Christian Mission, in ancient or modern times, reveals a more cordial welcome to the messengers of the Gospel. For the most part, that policy has been uniformly continued through the entire half-century which has since elapsed.”

“Fully to appreciate those labors, the observer must review the nation’s history prior to the arrival of those judicial and legal gentlemen who have labored in conducting this people from their Feudal state and system, to the adoption of a Constitutional Monarchy.”

“The whole time allotted for this discourse might be fully employed in repeating the narrative of American, French and English aggressions.”

“The only wonder is, that the nation now remains free and independent, when we reflect upon the strong tide of revolution which has raged, and which has swept away the native governments of the Society Islands, New Zealand, Fiji, and other Polynesian groups.”

“While I acknowledge the jealousies of rival Great Powers has had something to do in this matter, I will not ignore the fact, that from 1820 to 1870, the American Missionaries on these Islands have uniformly combined to form a strong conservative element to uphold the throne.”

“Democratic or Republican by birth and education, they have rallied for the support of the Hawaiian Government, represented by the Kamehameha Dynasty.”

“The fact is patent, that from the landing of the Missionaries to the present time, they have exerted a greater or less influence upon the general policy and administration of the government. I make no attempt to ignore or conceal this fact …”

“… but I challenge the world, to show that this influence, direct or indirect, has not been good, salutary, and conservative. I can point to the Bill of Rights … as embodying those principles which the Missionaries had taught the Rulers of these Islands, and you will find them in harmony with the Magna Chart of England, and the Declaration of American Independence. …”

“We do not thus assemble because the results of Missionaries and philanthropic labor reflect so much honor upon man or any human agency, as upon God the Great Head of Church. The work has been God’s work. As we have seen, He prepared the way, for the introduction of the Christian religion. God’s mighty power has ever been recognized and acknowledged.”

Samuel-Chenery-Damon

June 4, 2017 by Peter T Young Leave a Comment

Along Ali‘i Drive

Current archaeological research indicates that from ca. AD 1000 to 1200 permanent settlement was in the windward areas of Hawai‘i Island, where rainfall was sufficient for successful growing of crops near the shore, population gradually spread throughout these windward areas during these centuries.

By the A.D. 1200s-1300s, it seems likely that Kona or parts of Kona had formed into a small settlement(s) with a ruler, local chiefs and commoners. Oral histories indicate that other settlements existed on the island, with Hilo and Hamakua (the later controlled by Waipi‘o) and several in Kohala of note. Small national heiau were present at this time.

Most historians estimate that Pa‘ao came to Hawai‘i (reportedly from Tahiti) around AD 1300. He arrived with his warriors, priests (kahunas) and new rulers (ali‘i). Pa‘ao is credited as initiating and/or expanding the kapu system of social structure, religion and order in Hawai‘i.

In the A.D. 1400s-1500s, the island became unified under the Pili line of rulers; based in Waipi‘o on the Hāmākua coast. In the time of the ruler ‘Umi-a-Liloa, ca. A.D. 1490-1525, the Royal Center was moved from Waipi‘o and Royal Centers in Kona became of importance.

From Kailua-Kona to Keauhou covers the entire length of Ali‘i Drive, seven miles of roadway and over seven centuries of Hawaiian Royalty archaeological, historic and cultural traditions that have shaped Hawai‘i into what it is today.

The focal point of Hawaiian social order and kapu was the ali‘i, or royal class. From this highborn group came the ruler-caretakers of the islands. The Ali‘i of Hawai‘i achieved such envied status primarily through strong genealogical connections.

In the centuries prior to 1778, several large and densely populated Royal Centers were located along the shoreline between Kailua and Hōnaunau.

According to archaeological reports and cultural traditions, there were seven Royal Centers in use in Kona and four that existed along what is now Ali‘i Drive on the Kona Coast, circa A.D. 1600-1800:

Kamakahonu, Kailua – Occupied by Kamehameha I between 1813 and 1819.
Hōlualoa – Area with numerous heiau and good surf. Associated with Keolonahihi in the ca. 1300, Keakamahana and Keakealaniwahine in ca. 1600 and Kamehameha I in the 18th Century.
Kahalu‘u – Complex of multiple heiau surrounding Kahalu‘u Bay.
Keauhou – This area is noted for the largest hōlua slide in Hawai‘i called Kaneaka, the surfing area called Kaulu, and numerous heiau.

The Royal Centers were areas selected by the ali‘i for their residences and ali‘i often moved between several residences throughout the year. The Royal Centers were selected for their abundance of resources and recreation opportunities, with good surfing and canoe-landing sites being favored.

With Kamehameha’s death in 1819, Liholiho (his son) and Ka‘ahumanu (his widow) assumed control of the kingdom. Shortly thereafter, the capital of the kingdom was moved from Hawai‘i Island, never to return.

In the absence of the king, high chief Kuakini (brother of Ka‘ahumanu) was eventually appointed governor of Hawai‘i Island and became an extremely powerful figure on the island. Kuakini resided primarily in Kailua Village. Here, the missionaries arrived in 1820, establishing a station where Kuakini and his many subjects lived.

On July 18, 1823, Ellis and his missionary companions traveled via the ala loa or ancient foot trail near the coast. There are a number of documentary resources (i.e. Māhele records, journal accounts, and survey documentation) that place the ancient ala loa in the vicinity of the “Government Road”, now known as Ali‘i Drive.

Along the seven-mile stretch of land between Kailua to Keauhou, Ellis counted 610 houses and 19 heiau, and estimated the uplands contained another 100 houses.

Allowing five persons to a house, Ellis and his companions estimated that there were 3,550 persons in the area. Ellis` narratives provide readers with further descriptions of the communities through which the group passed; he notes (segments of text relating to the coastal area:)

“Leaving Kairua (Kailua), we passed on through the villages thickly scattered along the shore to the southward.. The country around looked unusually green and cheerful, owing to the frequent rains, which, for some months past, have fallen on this side of the island. Even the barren lava, over which we travelled, seemed to veil its sterility beneath frequent tufts of tall waving grass, or spreading shrubs and flowers.”

In 1882, Queen Kapi‘olani brought four trees to Kona. Two were reportedly cuttings from a banyan tree at ‘Iolani Palace where they had been presented by royals from India. One banyan was planted at Hulihee Palace and later, in 1906, the Maguire family transplanted one that now stands near the entrance to Kailua Pier.

The other two trees were Moreton Bay Figs. One was planted at Holualoa Bay to mark the site where canoes were blessed and launched and it recently met its demise. The second was a gift from the Queen to Alexander Burgess and he planted it fronting his beach house – the present site of the Banyan Court Mall.

Today, Ali‘i Drive is a perfect setting for walking, running or biking, for the casual to competitive. Mile markers pace individual performance and guide exercisers along its level, picturesque course.

Historic Kailua Village also hosts renowned international sporting events (Hawaiian International Billfish Tournament, Ironman Triathlon Championship and Queen Lili‘uokalani Long Distance Canoe Races.)

Beautiful views and sweeping vistas make for pleasant drives; turn a corner and you move quickly from a strong lava flow shoreline to crystal clear white sand beaches, then quickly back again.

Historic sites once covered much of the Kailua to Keauhou section of the Kona Coast. It is important for us to honor the Ali‘i by maintaining, enhancing and interpreting the remaining ancestral inheritance.

By whatever means (vehicle, transit, bicycle or on foot,) following the footsteps of ancient royalty and embracing the scenic beauty, natural and archaeological features, historic sites, associated cultural traditions and recreational opportunities will give the traveler a greater appreciation and understanding of Hawai‘i’s past and sense of place in the world.

Click HERE to view/download for more information on Along Ali‘i Drive.

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