Missionaries / Churches / Religious Buildings | Page 113

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.

Follow Peter T Young on Facebook

Follow Peter T Young on Google+

Follow Peter T Young on LinkedIn

Follow Peter T Young on Blogger

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.

Follow Peter T Young on Facebook

Follow Peter T Young on Google+

Follow Peter T Young on LinkedIn

Follow Peter T Young on Blogger

Hapaialii-Keeku-Heiau (Keauhou Resort)

Keauhou_to_Kailua-Aerial

Kailua-Kona with Hualalai, Hulihee Palace and Church, 1852-WLA_haa_James_Gay_Sawkins-WC

kamehameha_at_kamakahonu-(heberkane)

Ahuena_Heiau-Cloris-Sketch-1816

Kailua-Baker-Photo-1908

Pa_o_Umi-LSY

Hulihee_Kailua-WC

Princess Keelikōlani’s hale pili (grass house) in Kailua, Kona, Hawai‘i. ca 1883_Hulihee_Palace-WC

Mokuaikaua_Curch_Kona_1900-WC

Laniakea-LSY

Kamoa_Point,_Kona_Circa_1890-WC

King_Kalakaua_House_Kahaluu-WC

Holua

Kuamo’o_Burials_in_lava_rock-WC

DaughtersOfHawaii-KamIIIBirthday-03-17-11

Alii Drive Interpretive Sign

Royal_Footsteps_Map

June 2, 2017 by Peter T Young Leave a Comment

Hawaiian Food

On October 23, 1819, the Pioneer Company of American Protestant missionaries from the northeast US set sail on the Thaddeus for the Hawaiian Islands. There were seven American couples sent by the ABCFM to convert the Hawaiians to Christianity in this first company.

“(A)s the mission period progressed (the) missionaries developed a close association with ali‘i …The relationships constituted around gift giving and exchange created a necessary favorable link between American missionaries and ali‘i in this period.” (Thigpen)

The missionaries had to adapt to a new diet; for the most part, the missionaries had a very Hawaiian diet. Fish (i‘a), taro (kalo), poi, pigs (pua‘a), chickens (moa), bananas (mai‘a), sweet potatoes (‘uala) were regular parts of the missionary diet. (HMCS)

“Their manner of eating is something singular. They spread a mat on the floor, then, seat themselves on it in a circle & eat with their fingers. They have three kinds of poe, which is made of tarrow.”

“One is about as thick as starch which we use on muslin, and something resembles it. This is eaten with one finger. They get their finger in and turn it round to make it stick to it, then put it in their mouth and suck it off. When one has dipped in his fingers, the dish is passed to the next & so goes round.”

“The second kind which is thinner, is eaten in the same manner except with two fingers. The third which is still thinner with three. With this they eat fish, hogs and dogs.”(Mercy Whitney Journal, April 4, 1820)

“For their breakfast, one of the natives killed a hog by tying a rope around its neck and choking it. They dug a hole in the ground sufficiently large to put in the hog & when they had singed off the hair over a slow fire & took out the intestines, they filled the body with hot stones, putting it into the hole with hot stones both beneath & over it & then covering it with dirt.”

“In almost an hour they took it out & put it on a board to carve it. They had no knife to dress it with except a jackknife which one of the men had in his pocket. One of the natives took a dirty handkerchief off his neck put in some sugar-cane & squeezed it into a little chocolate which they had for drank. This they drank out of a gourd shell.” (Mercy Partridge Whitney Journal, April 8, 1820)

In addition, the missionary diet included: melons, squashes, cabbages, cucumbers, green corn, beans, fresh pork, goat, goat’s milk, bread, rice, mountain apples, bananas, pineapples, butter, wine, plus spices such as cinnamon and allspice, beef, and fish.

The missionaries also ate New England foods shipped to them: dried apple rings, sea biscuits, salted beef and pork, and things made from wheat flour. (Smola)

Some food came from the missionaries buying food with money, from trading or bartering items like cloth and books, and from agricultural land given to the mission.

The items of New England food that they got came by supply shipments from the ABCFM usually brought out in whale ships or merchant ships that were already headed to Hawai‘i or were brought here to be planted once the missionaries landed. (HMCS)

Much of the food came in the form of gifts from the ali‘i. According to the account books, these gifts of food from the ali‘i occurred virtually daily for over 10 years. (HMCS) They also received land in order to grow food.

“On Monday the 2d, Krimakoo (Kalanimōku) and the king’s mother granted to the brethren three small pieces of land cultivated with taro, potatoes, bananas, melons, &c. and containing nineteen bread-fruit trees, from which they may derive no small portion of the fruit and vegetables needed by the family.”

“They proposed also to build, without delay, a thatched dwelling house for each of the two brethren, and a house for public worship.”

“It is interesting and worthy of our grateful remembrance, that these overtures were made known to the brethren at the time, when the Christian world were presenting their united supplications before the throne of grace for the blessing of heaven upon the efforts of missionaries.”

“Several brethren went to see the land, in the back part of Witeete (Waikiki), appropriated, some time since, by Krimakoo, to the use of the mission.”

“It contains two or three acres of upland on the side of the hill called Uala-kaa [Rolling potato] and an acre and half of low taro ground in a well watered valley of 600 acres.”

“On one side of this secluded valley they visited an old heiaoo (heiau) or place of worship in Tamahamaha’s time, consisting now simply of a stone wall from three to six feet thick, and from six to twelve feet high, enclosing a small area about twenty feet square.”

“They walked over these deserted grass grown ruins … After giving some directions to the tenants of our land, the brethren ascended, with some difficulty, a mountain, at the head of the valley, supposed to be about 3000 feet high, where they enjoyed an interesting and extensive prospect of the valley …”

“… the village and harbor of Honorooroo, the bay and district of Witeete, the salt lake at Moonarua, Pearl River or WaiEva, with its bays and plantations, the Alpine pass, called the pare (pali), between Honorooroo and Koolou, and the valley and ocean beyond …”

“… the craters of Diamond and Punchbowl Hills, many deep ravines, sharp ridges, and lofty mountains in the island of Woahoo, together with the islands of Ranai, Morokai, Mowee, and, as they believed, the more majestic heights of Maunakea, and Mounaroo on Owhyhee, at the distance of 130, or 140 miles.”

“Their assent to this commanding point occupied three hours, and was attended with some difficulty from the ruggedness of the way, the steep ascent of the rocks in some places, and the denseness of the shrubbery and vegetation in others.” (Journal of the Mission, June 4, 1823)

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.

Collaboration between native Hawaiians and the American Protestant missionaries resulted in, among other things, the introduction of Christianity; the creation of the Hawaiian written language and widespread literacy; the promulgation of the concept of constitutional government; making Western medicine available; and the evolution of a new and distinctive musical tradition (with harmony and choral singing.)

Follow Peter T Young on Facebook

Follow Peter T Young on Google+

Follow Peter T Young on LinkedIn

Follow Peter T Young on Blogger

Manoa_Valley_from_Waikiki,_oil_on_canvas_by_Enoch_Wood_Perry_Jr.-1860s

June 1, 2017 by Peter T Young 2 Comments

Star of the Sea

Belgian Priest Father John Berchmans Velghe came to the Islands in 1899; he served in South Kona and built, and painted, what is known as the ‘Painted Church’ in Honaunau.

Father John’s health deteriorated and he had to return to Belgium in 1904, he was never able to finish the church. Even throughout his last years he continued to paint and teach.

While teaching at the Sacred Hearts’ Apostolic School at Aarschot, Belgium, in around 1924 or 1926, he met the young student Matthias Gielen, who was to become Father Evarist of Hawai‘i.

Father Evarist was born in Vlytingen, Belgium in 1897; was trained at the Sacred Hearts’ Scholasticate in Father John’s birthplace, Courtrai, and was ordained at Liege in 1925.

He next studied at the Catholic University of America in Washington, DC, and consequently sent to Hawai‘i. From 1927 to 1941, he served in the Puna district of the Big Island. He built Catholic churches at Pahoa, Mountain View and Kalapana.

Father Damien Joseph DeVeuster (now Saint Damien) preceded Father John and Father Evarist to the Island of Hawai‘i (he came in 1857.) He is credited with building the first Catholic place of worship for the Puna district.

It was a small ‘house’ of bamboo poles coconut fronds and pili grass probably in Kapa‘ahu, about three miles southwest of Kalapana. Although Damien stayed only one year, it is believed he left behind a plan for the building of a more permanent church, a stone church at Kapa‘ahu called St. Joseph’s.

Sometime in the early 1900s, Father Ulrich Taube, abandoned the stone church and built a wooden church in Kalapana, closer to the villagers and Father Evarist replaced that church, close to the beach and villagers.

The church was blessed on April 19, 1931 and dedicated to the Blessed Virgin Mary under the title of Star of the Sea, the patroness of Catholic missions to sailors and seafarers. Stella Maris is a name for the “North Star,” Polaris, which provided navigational direction in antiquity.

The name was applied to Mary in the early centuries of the Christian Church as a sign of hope, a guiding star for Christians pointing toward her son Jesus. The Marian prayer, Ave Maris Stella, became a popular devotion during the Middle Ages. (Ohana1827)

Father Evarist painted stories of the Bible on the walls, columns and ceiling of the Star of the Sea Church; he painted to instruct his parishioners (many could not read.)

The architecture of Star of the Sea is typical of Catholic mission churches throughout the Islands, it’s a simple, rectangular building approximately 22 feet by 36 feet, clapboard sided with a steep corrugated metal gable roof, a small gable extension to the rear of the church, and a square tower to the right side capped by a hipped roof.

But, it is the relationship of the paintings to the building that enhance the architecture that makes Star of the Sea Painted Church an outstanding example.

The artwork expands the interior space, provides architectural detailing (through Corinthian columns and ribbed vaults) while also serving the crucial function of educating the congregation.

“All the windows are double and take the traditional form of the tablets of the Ten Commandments; this form is echoed, somewhat larger, by the six paintings on the barrel-vaulted ceiling.”

“The windows and the door of the confessional are framed with painted vine, leaf and jewel motifs in gold and brown over blue, and this painting likewise finds an echo in the leafy adornment of the broad, black, wooden ribs which divide the ceiling into three large sections.”

“Between each of the double windows stands a pair of Corinthian columns painted flat on the wall and seeming to support the thin moulding from which the barrel vault springs. Running the entire length of the wall is a red painted canopy from which hang five small scallops of drapery over each window and two large puffs behind the capital of each column.”

“Each of the three grand sections of the ceiling is subdivided by a pair of narrow painted ribs which start from their corners and proceed diagonally to cross at the apex of the barrel vault, leaving a large triangular area on each side; within these triangular areas appear the six large pictures”.

“All the pictures on the ceiling were painted on a light blue ground, which shows through the crackle and flake and has much to do with their generally cool tone.”

“Starting at the right near the door, these pictures are: ‘The Death of Ahab,’… ‘St. Cecilia,’… ‘The Mocking of Christ.’ Starting at the door on the left-hand side of the church, the pictures appear in the following order: ‘The Death of a Sinner,’ … ‘The Guardian Angel’… ‘Christ the King.’”

“On the arch over the recess containing the altar are four very lively angels bearing a ribbon inscribed ‘Maria ka koku O ke kai epale oe makou.’ This is translated into English along the lower edge of the arch: ‘Star of the Sea, pray for us.’”

“At the apex of the arch stands Mary holding the infant Jesus,… A large gold star appears behind this figure, and behind that is blue sea…”

“The barrel-vaulted ceiling over the altar is painted with crossed ribs and graceful leaf forms like those used elsewhere in the church, and in its free spaces appear four angels whose large wings, flowing drapery and extended gestures are the very essence of wind-whipped flight.” (Frankenstein)

Father Evarist eventually retired to Maui, and over time other artists contributed to the artwork. In 1964, at the invitation of then pastor Father Joseph McGinn, a hitchhiker artist from Athens, Georgia named George Heidler added koa wood Stations of the Cross and brightly colored paintings to the lower walls of the church.

However, in 1975, when parishioners invited the retired Father Evarist to visit in celebration of his 50th priestly anniversary, the historian Father Louis Yim relates that …

“A shocking incident took place. Without a word to anyone, the old priest went into the church with a can of light blue paint and covered over Heidler’s painted scenes on the church walls.” Father Evarist spent three months repainting and restoring his 45 year-old murals.

In 1978-79, Father Joseph E. Avery commissioned the Hilo artist George Lorch to paint a series of miniaturist murals over Gielen’s light blue paint and blank spaces.

Lorch’s work portrays figures and events of Catholic history and devotion including: Fifteen Mysteries of the Rosary in the Hawaiian language, the Miracle of the Sun at Fatima, and two priests of the Congregation of the Sacred Hearts. (Ohana1827)

On January 3, 1983 the Pu‘u ‘O‘o eruption on the east rift zone of Kilauea Volcano began. It has the distinction of being the longest-lived historical rift zone eruption at Kilauea.

In 1990, the eruption entered its most destructive phase when flows flooded the village of Kalapana. Over 100 homes were destroyed in a 9-month period. Eventually, new lava tubes formed, diverting lava away from Kalapana early in 1991. (SOEST)

Almost lost was Star of the Sea. As the lava approached, church parishioners decided to move the building to safety. The wooden Roman Catholic Church slowly made its way on a trailer down Beach Road, which crews had cleared of utility poles and overhanging tree branches. It was trucked about a mile out of town. (LA Times)

It is now situated on higher ground outside of Kalapana. Star of the Sea is owned today by the Kalapana ʻOhana Association. It was “decommissioned” by the diocese. (Hawai‘i Catholic Herald) It is now typically open to the public during the day.

Follow Peter T Young on Facebook

Follow Peter T Young on Google+

Follow Peter T Young on LinkedIn

Follow Peter T Young on Blogger