Images of Old Hawaiʻi

by Peter T Young Leave a Comment

Curé d’Ars

It was during a Mass celebrated secretly behind barred doors by an anti-Revolution priest in a home near Écully, close to his native parish, that Jean-Baptiste-Marie (John) Vianney received his First Communion (at the age of 13,) which strengthened him in his inmost desire.

“If I were a priest I could win many souls for God,” he said to himself and to his fond mother.

“I will be a priest,” he affirmed.

Vianney, the 4th of 6-children, was born on May 8th, 1786 at Dardilly, eight miles north-west of Lyons, in 1786. Almost as soon as he was able to walk, the child accompanied his parents into the fields where he tended the sheep and the cows. His peasant parents were among those who remained faithful Catholics during the revolution, giving hospitality to visiting priests.

Napoleon was fighting across Europe, but his success was paid for with torrents of French blood. More and yet more drafts had to be levied to fill the gaps made in his regiments by their very victories.

In 1806, young Vianney and others were summoned; two years went by, but in the autumn of 1809 he was summoned to join up, though as a Seminarist he was in reality exempt from conscription.

It would seem that his name was not on the official list of Church students supplied by the diocesan authorities. Someone had blundered. The recruiting officer would listen neither to expostulation nor to entreaty.

Young Vianney was destined for the armies in Spain. His parents tried to find a substitute. For the sum of 3,000 francs and a gratuity, a certain young man agreed to go in his stead but he withdrew at the last moment.

On October 26th Jean Baptiste entered the barracks at Lyons only to fall ill. From Lyons they sent him to a hospital at Roanne where the Nuns in charge nursed him back to a semblance of health. When, on January 6th, 1810, infantryman Vianney left the hospital, he found that his draft had set out long ago.

He was now considered a deserter so that his only care must be not to be discovered; he assumed the name Jerome Vincent.

He opened a school for the village children under that name. For a time, for the sake of greater security, he lived and slept in the shed attached to the farmhouse.

In 1810 an imperial decree granted an amnesty to all deserters of the years 1806 to 1810. Vianney was covered by the decree, so he returned home and to resume his studies. After overcoming his weakness in learning Latin, at the age of 29, on August 13, 1815, Vianney became a priest.

In 1818, Vianney was made Curé d’Ars (Parish Priest of Ars,) a village with a population of 200 not very far from Lyons.

He founded a sort of orphanage for destitute girls. It was called ‘The Providence’ and was the model of similar institutions established later all over France.

But the chief labor of the Vianney was the direction of souls. He had not been long at Ars when people began coming to him from other parishes, then from distant places, then from all parts of France, and finally from other countries.

As early as 1835, his bishop forbade him to attend the annual retreats of the diocesan clergy because of ‘the souls awaiting him yonder.’

During the last ten years of his life, he spent from sixteen to eighteen hours a day in the confessional.

One day he was hearing confessions in the sacristy. All of a sudden he came to the door and told one of the men who acted as ushers to call a lady at the back of the church, telling him how he could identify her. However, the man failed to find her.

‘Run quickly, she is now in front of such a house.’ The man did as he was told and found the lady who was going away, disappointed at not having spoken to Vianney.

At times he came out of the confessional and summoned certain persons from among the crowd and those so selected declared that only a divine instinct could have told him of their peculiar and pressing need.

His advice was sought by bishops, priests, religious, young men and women in doubt as to their vocation, sinners, persons in all sorts of difficulties and the sick.

In 1855, the number of pilgrims had reached twenty thousand a year. The most distinguished persons visited Ars for the purpose of seeing the holy curé and hearing his daily instruction.

Vianney became ill. In the afternoon of August 2, 1859, he received the Last Sacraments: ‘How good God is,’ he said; ‘when we can no longer go to Him, He comes to us.’

At 2 o’clock in the morning of August 4th, 1859, whilst a fearful thunderstorm burst over Ars, and whilst M. Monnin read these words of the “Commendation of a Soul”: ‘May the holy angels of God come to meet him and conduct him into the heavenly Jerusalem,’ the Curé d’Ars gave up his soul to God.

Miracles associated with Vianney are of three classes: first, the obtaining of money for his charities and food for his orphans; secondly, supernatural knowledge of the past and future; thirdly, healing the sick, especially children.

He was beatified in 1905, and in the same year on April 12th he was declared patron saint of the priests of France by Pius X. In 1929, four years after his canonization, Pope Pius XI declared him ‘patron saint of the priests of the whole world’.

Pope John Paul II said no less by repeating three times that ‘The Cure of Ars remains an outstanding and unparalleled model for all nations both of the accomplishment of the ministry and the holiness of the minister’.

‘Oh, how great a reality lies in the priest!’ Jean-Marie Vianney would exclaim, for he can give God to men and men to God ; he is the witness of the tenderness of the Father for each person and the artisan of salvation.

The Curé d’Ars, an elder brother in the priesthood, is the saint to whom every priest in the world can come in order to entrust his ministry or his priestly life to the Cure’s intercession. (Lots of information here is from St John Vianney.)

Several schools and parishes were formed and named for St John Vianney. One such is the Parish and school in Enchanted Lake, in Kailua, Oahu, established in 1962.

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Men of the Mission

“It’s a Man’s Man’s Man’s World” (James Brown)

“Coverture is a long-standing legal practice that is part of our colonial heritage. Though Spanish and French versions of coverture existed in the new world, United States coverture is based in English law.”

“Coverture held that no female person had a legal identity. At birth, a female baby was covered by her father’s identity, and then, when she married, by her husband’s.”

“The husband and wife became one–and that one was the husband. As a symbol of this subsuming of identity, women took the last names of their husbands. They were “feme coverts,” covered women.”

“Because they did not legally exist, married women could not make contracts or be sued, so they could not own or work in businesses. Married women owned nothing, not even the clothes on their backs. They had no rights to their children, so that if a wife divorced or left a husband, she would not see her children again.” (Catherine Allgor)

“Coverture was disassembled in the United States through legislation at the state level beginning in Mississippi in 1839 and continuing into the 1880s. The legal status of married women was a major issue in the struggle for woman suffrage.” (Britannica) (US women did not get the right to vote until 1920.)

On October 23, 1819, the Pioneer Company of American Protestant missionaries set sail on the Thaddeus for Hawai‘i. Over the course of a little over 40-years, the American Board of Commissioners for Foreign Missions (ABCFM) sent twelve companies of missionaries, support staff, and teachers – about 184-men and women – to carry out the mission of the ABCFM in the Hawaiian Islands.

During the Missionary Period (1820-1863), 84 missionary men and 100 women were sent to the Islands.  There was no more than a total of 89 missionaries (men and women) in the Islands at any given them – of that, there were no more than 42 missionary men across the Islands at any given time.

The average number of missionaries in the Islands over the years was about 56 missionaries (men and women) per year; of that, an average of only 27 missionary men were in the Islands each year.

The first missionaries to the Islands needed to receive permission to land and stay. Discussions and negotiations (between the missionary men and the King and Chiefs) to allow the missionaries to stay went on for days.

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.

By 1850, eighteen mission stations had been established; six on Hawaiʻi, four on Maui, four on Oʻahu, three on Kauai and one on Molokai. (So, the missionaries (men and women) were spread out across the Islands.)

The Mission Prudential Committee in giving instructions to the pioneers of 1819 said: “Your mission is a mission of mercy, and your work is to be wholly a labor of love. …”

“Your views are not to be limited to a low, narrow scale, but you are to open your hearts wide, and set your marks high. You are to aim at nothing short of covering these islands with fruitful fields, and pleasant dwellings and schools and churches, and of Christian civilization.”  (The Friend)

After the missionaries were serving in the Islands, the King and Chiefs asked for more to come and they sought their counsel. On August 23, 1836, King Kamehameha III and fourteen of the highest chiefs in the Islands wrote …

“We hereby take the liberty to express our views as to what is necessary for the prosperity of these Sandwich Islands.  Will you please send to us additional teachers to those you have already sent, of such character as you employ in your own country in America?”

Shortly after, the American Board of Commissioners for Foreign Missions (ABCFM) sent the largest company of missionaries to the Islands; including a large number of teachers. 

A few of the missionaries left the mission at the request of the King and Chiefs and worked for the Hawaiian Government.  These included William Richards, Gerritt P Judd, Lorrin Andrews, and Richard Armstrong.

In addition, King Kamehameha III and Chiefs Hoapili Kane and Kekāuluohi sent a letter, “We ask Mr. [Amos] Cooke to be teacher for our royal children. He is the teacher of our royal children and Dr. Judd is the one to take care of the royal children …” when forming the Chiefs’ Children’s School (Royal School).

The missionaries, “Though in many cases married to hastily found mates shortly before sailing, lived marital lives that were exemplary in their fill of love and devotion; their families parents and children were models for affection and mutual helpfulness …”

“… with mere pittances of salaries or rations, often unable to obtain suitable food, living at first for years in cramped, leaky, floorless thatched houses, with little privacy, often ill or child-bearing with no doctor available, and no end of calls for self-sacrificing services, they were marvels of patience and faithfulness.”

“They had to be all-round mechanics and farmers, building houses and churches of stone, adobe or wood and thatch, making furniture, and raising fruits, vegetables, flowers, and dairy and poultry products, not to mention surveying, doctoring, and peace-making …”

“… in their ministering they had the courage of their convictions, not hesitating to discipline chiefs especially when the latter oppressed the common people, for they were very democratic champions of the rights of man.”

“Realizing that religion alone was not sufficient, they introduced the school and the press, as well as the church, established manual training schools, the first of their kind, taught new industries, mechanical and agricultural …”

“… incessantly inculcated the rights of the common people with the result that in approximately a quarter of a century this handful of zealous, intelligent, practical workers, with their sympathizers, largely Christianized the nation …”

“… and made it one of the least illiterate, transformed the government from absolutism to constitutionalism, secured to the masses personal and property rights and enabled them to acquire homes of their own, preserved the independence of the nation against great odds …”

“… and, what perhaps may prove to be the crowning feature, planted the seeds which have fruited in the world’s best object lesson of interracial brotherliness.”  (Frear, 1920)

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Adventures of a University Lecturer

Hiram Bingham III was born in Honolulu, on November 19, 1875, to Hiram Bingham II, an early Protestant missionary to the Kingdom of Hawaiʻi.

He was the grandson of Hiram Bingham I, who in 1820 was the leader of the Pioneer Company of missionaries to Hawaiʻi.

He attended Punahou School and ultimately earned degrees from Yale University, University of California-Berkeley and Harvard University.

In 1900 at the age of 25, Hiram III married Alfreda Mitchell, heiress of the Tiffany and Co fortune through her maternal grandfather Charles L Tiffany. With this financial stability he was able to focus on his future explorations.

He taught history and politics at Harvard and then was a lecturer and subsequently professor in South American history at Yale University.

In 1908, he served as delegate to the First Pan American Scientific Congress at Santiago, Chile. On his way home via Peru, a local prefect convinced him to visit the pre-Columbian city of Choquequirao.

Hiram III was not a trained archaeologist, but was thrilled by the prospect of unexplored cities. He returned to the Andes with the Yale Peruvian Expedition of 1911.

“The first day out from Cuzco saw us in Urubamba, the capital of a province, a modern town charmingly located a few miles below Yucay, which was famous for being the most highly prized winter resort of the Cuzco Incas.”

“Its ancient fortress, perched on a rocky eminence that commands a magnificent view up and down the valley, is still one of the most attractive ancient monuments in America.”

Continuing on down the valley over a newly constructed government trail, we found ourselves in a wonderful cañon. So lofty are the peaks on either side that although the trail was frequently shadowed by dense tropical jungle, many of the mountains were capped with snow, and some of them had glaciers. There is no valley in South America that has such varied beauties and so many charms.” (Bingham; National Geographic)

“We camped a few rods away from the owner’s grass-thatched hut, and it was not long before he came to visit us and to inquire our business. He turned out to be an Indian rather better than the average, but overfond of ‘fire-water.’”

“His occupation consisted in selling grass and pasturage to passing travelers and in occasionally providing them with ardent spirits. He said that on top of the magnificent precipices nearby there were some ruins at a place called Machu Picchu”.

“He offered to show me the ruins, which he had once visited, if I would pay him well for his services. His idea of proper payment was 50 cents for his day’s labor. This did not seem unreasonable, although it was two and one-half times his usual day’s wage.” (Bingham; National Geographic)

On July 24, 1911, Hiram Bingham III rediscovered the ‘Lost City’ of Machu Picchu (which had been largely forgotten by everybody except the small number of people living in the immediate valley.)

“(W)e found ourselves in the midst of a tropical forest, beneath the shade of whose trees we could make out a maze of ancient walls, the ruins of buildings made of blocks of granite, some of which were beautifully fitted together in the most refined style of Inca architecture.”

“A few rods farther along we came to a little open space, on which were two splendid temples or palaces. The superior character of the stone work, the presence of these splendid edifices, and of what appeared to be an unusually large number of finely constructed stone dwellings, led me to believe that Machu Picchu might prove to be the largest and most important ruin discovered in South America since the days of the Spanish conquest.” (Bingham; National Geographic)

His book “Lost City of the Incas” became a bestseller upon its publication in 1948; he also wrote “Across South America” (an account of his journey from Buenos Aires to Lima, with notes on Brazil, Argentina, Bolivia, Chile and Peru.)

After his return to the United States, he attained the rank of Captain in the Connecticut National Guard.

He eventually became an aviator and organized the United States Schools of Military Aeronautics to provide ground school training for aviation cadets, as well as commanded an aviator school in France.

Hiram III was elected governor of Connecticut in 1924; he was also a US Senator.

‘Lost City of the Incas’ and Hiram III have been noted as a source of inspiration for the story and ‘Indiana Jones’ character.

Hiram Bingham I (reportedly a basis for James Michener’s Abner Hale character in ‘Hawaii’) is my great-great-great grandfather and Hiram III is my great-great uncle.

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by Peter T Young Leave a Comment

Bahá’í

“If the learned and worldly-wise men of this age were to allow mankind to inhale the fragrance of fellowship and love, every understanding heart would apprehend the meaning of true liberty, and discover the secret of undisturbed peace and absolute composure.” (Bahá’u’lláh)

Bahá’í’s believe God has sent to humanity a series of divine Educators – known as Manifestations of God – whose teachings have provided the basis for the advancement of civilization.

These Manifestations have included Abraham, Krishna, Zoroaster, Moses, Buddha, Jesus and Muhammad.

The Bahá’í Faith is an independent religion founded in Persia by Mirzá Husayn Alí (1817‐1892,) known as Bahá’u’lláh. It has its own sacred literature, religious and social tenets, as well as practices.

Bahá’u’lláh, the latest of these Messengers, explained that the religions of the world come from the same Source and are in essence successive chapters of one religion from God.

Bahá’í’s believe the crucial need facing humanity is to find a unifying vision of the future of society and of the nature and purpose of life. Such a vision unfolds in the writings of Bahá’u’lláh.

The Bahá’í commemorate May 23, 1844, when the Bab, the herald of the Bahá’í Faith, announced in Shiraz, Persia (now Iran,) that he was the herald of a new messenger of God. It is one of the nine holy days of the year when work is suspended.

Dr. Augur, Disciple of ’Abdu’l-Baha was born in New Haven, Connecticut and educated at Yale University. In 1898 Dr. Augur and his wife Ruth and their son Morris moved to Hawaii. Sometime in 1909 the Augur’s became Bahá’ís.

On December 26, 1901 Agnes Baldwin Alexander, a native of Hawaii, returned to Honolulu from a trip to Rome where she discovered the Bahá’í Revelation, and Hawaiʻi’s first Bahá’í.

She rejoiced that she was continuing work begun by her distinguished grandparents (Rev. Dr Dwight and Charlotte Baldwin and Rev. William Patterson and Mary Ann Alexander) who were in the fourth and fifth companies to bring Christianity to the Hawaiian Islands.

Miss Martha Louise Root, was born in Richwood, Ohio in 1872 encountered the Bahá’í Faith and became confirmed shortly thereafter. For the next twenty years she roamed the globe interviewing the famous and powerful while spreading the teachings of Baha’u’llah.

She was the first to travel and teach in South America. When Martha Root passed away in Honolulu on September 28, 1939, it was noted that, “unnumbered admirers throughout Bahá’í world lament … the earthly extinction of her heroic life.”

Two American Bahá’í, Mr Howard Struven and Mr CM (Charles Mason) Remey, were making a world trip in 1909 proclaiming the Faith; they first stopped in Honolulu. A local paper noted the following invitation for readers to learn about Bahá’í:

“The Bahá’í of Honolulu extend to all a cordial invitation to attend a lecture to be given at the Young Hotel on Monday night, at eight o’clock, by Prof CM Remey of the architectural department of the George Washington University, of Washington DC upon the history, teachings and reforms of the Bahá’í movement.”

“The object of the Bahá’í movement is the unification of all religions. Having had its birth in Persia over half a century ago, its truths have been taught the world over.”

“Mr. Remey and Mr. Struven, the Bahá’í workers, are now spending three weeks here, on a tour of the world which they are making in the interests of the Bahá’í cause.” (Pacific Commercial Advertiser, November 28, 1909)

Later (March 1915,) Remey returned to the Islands, with him were George O Latimer, a Portland attorney, and Miss Corrine True of Chicago.

While in the Islands, in addition to community gatherings to discuss the Bahá’í faith, Remey, Latimer and True met with former Queen Liliʻuokalani.

Today the Bahá’í communities can be found in over 200-nations. The voluminous Sacred Scriptures of the Bahá’í Revelation have been translated into more than 800-languages.

The spiritual heart of the American Bahá’í community is the Bahá’í House of Worship for North America, located in Wilmette, IL, just north of Chicago.

The Bahá’ís of Hawaiʻi are found on every inhabited island of the Hawaiian chain. Every race and ethnic group found in the islands is reflected in the Bahá’í community, as Baha’u’llah stated, we are all ‘fruits of one tree’ and ‘flowers of one garden’.

The Hawaiian Bahá’í community is a separate administrative community from the US Bahá’í community in the worldwide Bahá’í Faith. The National Spiritual Assembly of the Bahá’ís of the Hawaiian Islands was established in 1964.

Its administrative association is Australasia and the Mother Temple of the Pacific is in Samoa. All temples are dedicated to humanity and open to all for prayer and meditation. (Rice) (Lots of information here is from Bahá’í and Hawaiʻi Bahá’í.)

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Ka‘anapali Out Station

The American Protestant mission to the Islands had 19 Mission Stations with a mother mission station church (located in a larger population centers); in addition, ‘āpana (out station or branch) churches, each under the missionaries’ mother church.

As an example, by 1846, downtown Honolulu’s Kawaiaha‘o Church had established a series of at least 12 branch churches or ‘āpana, from Kalihi to Waikiki and well up into the valleys …

At Waikiki (sometimes called the Kalawina Church (or Calvinist or Congregational Church) – site was just mauka of the Moana Hotel), Kalihi, ‘A‘ala, Palama, Nuʻuanu, Mānoa (in the vicinity of the Manoa Valley Theatre), Kakaʻako (Puaikalani), Pauoa, Makiki, Pālolo, Kaimuki, and Moʻiliʻili (called Kamo‘ili‘ili, which is now the present site of the Mother Rice Preschool on King Street).

‘Āpana churches and Out Stations were in other areas; in 1841, Ephraim Clark reported, “An out station at Kaanapali has been maintained for 8 or 10 years. Since my residence at Lahainaluna, the principal care of this station has devolved on me. [Ephraim Clark].” (Ephraim Clark, Report of the Out Station at Kaanapali, May 1841)

“Ka‘anapali [also called Pōhaku-Kāʻana-pali and Kāʻanapali-pōhaku – lit. Kāʻana cliff] is the name of an ancient kalana [place name for sections of the island] that was obliterated by the Hawaiian Legislature in 1859 by combining its lands in a new Lahaina district.” [In 1859, Lāhaina and Kā‘anapali were merged to form the current Lahaina district. (Hawaiian Place Names)]

“The [Kā‘anapali] name was preserved by American Factors, Ltd, the developer of the Ka‘anapali resort complex. The outstanding geographical feature in the resort area is Pu’u Keka‘a, “the rumbling hill,” a volcanic cinder and spatter cone. Pu’u Keka‘a is most commonly known to local residents as Black Rock, a reference to the color of the cone.” (Clark)

“A good meeting house has been finished & dedicated during [1837]. It is 78 feet by 30 inside, built of dobies [adobe – mud bricks], with a good ti leaf roof, glass windows, pulpit, &c. The expenses defrayed by the people themselves.” (1837, Annual Report from Lahaina-1832-1847, Dwight Baldwin)

They built “a dobie house for the teacher with a room for the temporary accommodations of the missionary who supplies the pulpit. These have all been built by the people with the exception of the doors & windows of the dwelling house.”  (Ephraim Clark, Report of the Out Station at Kaanapali, May 1841)

“Preaching has been maintained by Mr. Clark at Kaanapali during the year. He has also conducted a Bible class at the same place. A Sab. school has been taught by a graduate from the High School. The usual congregation has been about 500.”

“There has been no special attention to religion during the year. There are 14 chh [church] members at this station connected with the chh at Lahaina. One chh member has been under discipline with manifest [benefit] to himself & others.”

“A good school of children has been kept here by the graduate from the High School. He has also several other schools under his superintendance. His influence has been highly salutary in various ways. He has recently united with the chh at Lahainaluna.”

Kā’anapali was not the only Lahaina out station, “A native member of the chh has gone once each fortnight, during most of the year, on the Sab., to [Olowalu], 6 miles distant, where a congregation has met of about 200, & where a good meeting house of dobies has been finished & dedicated during the past year.”

“A dobie school house has since been built [at Kaanapali], & a dobie house for the teacher with a room for the temporary accommodations of the missionary who supplies the pulpit. These have all been built by the people with the exception of the doors & windows of the dwelling house.” (Ephraim Clark, Report of the Out Station at Kaanapali, May 1841)

“Until [1841] most of the church members residing at Kaanapali have been connected with the church at Lahaina. During the past year, it has been thought best to form a church in this place … There were also obvious advantages in having a church connected with the station.”

“A church was formed consisting of 16 members, 15 from the Lahaina church & 1 from Lahainaluna.” (Ephraim Clark, Report of the Out Station at Kaanapali, May 1841)

“The people have contributed something on the first [M]onday of the month, principally in work, which has been turned towards the support of the teacher, building dwelling houses &c. Children baptised 42. Marriages, since June 1st, 26.”

“Kaanapali embraces 10 or 12 miles of coast & containing 1341 inhabitants by the last census. In this district, there are 6 schools. These have been examined 3 times during the year. At the last examination there were 274 children present. A few were reported as absent.”

“Some impulse has been given to the schools by the new laws, but there is still much room for improvement. A small grant is needed from the Mission in aid of schools.” (Ephraim Clark, Report of the Out Station at Kaanapali, May 1841)

“This out Station is on the North West part of Maui, about 8 miles from Lahaina. It contains about 1500 inhabitants. The district is not well supplied with water except in the rainy season. Kalo, therefore, is not abundant, & the people are generally poor.”

“A church was organized here [in 1841] of 16 members which has since been increased to 88. Preaching, a Bible class & sabbath schools, church meetings &c have been sustained here during the year. Catholics have as yet made no inroads upon the district.”

“There are six schools in this district, the oversight of which has involved considerable time & care. Most of the children attend school. The schools have been examined three times during the year. “ (Ephraim Clark, report of labors at Kaanapali 1842)

“My labors among that people have been confined almost entirely to the sabbath owing to my duties in this Sem’y [Lahainaluna] during the week. I have, however, occasionally visited the different villages, & during this period have conversed several times with about 300 inquires.”

“During the first 10 months of this period, a theological student of this sem’y labored on Saturday in the different settlements & on the Sabbath preached at Honokohau, the last but one of the largest villages in the district.”

“The schools in the district are not flourishing. The cause is in the want of well qualified teachers. The inadequate pay, & even the failure of that for the portions of the year, have contributed to make even the poor teachers more inefficient & delinquent.”

“On the whole the year has been a prosperous one for the church. The attendance on pubic worship has been good, while the cases of discipline have been few.”

“They have rethatched their meeting house, while the church members at Honolulu have built & furnished a thatched house for my accommodations when I go among them & are now getting timbers for a roof to the stone meeting house whose walls have been up for 4 or 5 yrs past.”

“Perhaps the whole district of Kaanapali numbers 1200 people, stretched along the coast 8 miles in length & 2 or 3 in breadth. … We have reason to bless God & take courage.” (Timothy Hunt to Chamberlain, Sep 9, 1847)

“There are six schools in this district, the oversight of which has involved considerable time & care. Most of the children attend school. The schools have been examined three times during the year.”  (Ephraim Clark, report of labors at Kaanapali 1842)

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