Missionaries / Churches / Religious Buildings | Page 79

May 10, 2019 by Peter T Young 8 Comments

Maunaʻolu Seminary

Back in the beginning of the 19th-century, it was believed that women should be educated to understand domestic economy, because they were to play the major role in educating the young, primarily in their homes, and later as school teachers (as the school population grew and there was a shortage of teachers).

Gender segregated schools were established. The seminary’s primary task was professional preparation: the male seminary prepared men for the ministry; the female seminary took as its earnest job the training of women for teaching and motherhood. (Horowitz, Beyer)

Although schools for upper-class women were in existence prior to the 19th-century, the female seminary for middle-class women became the prevailing type of institution from 1820 until after the Civil War.

The most prominent female seminaries on the continent were Troy Seminary (1821,) Hartford Seminary (1823,) Ipswich Seminary (1828,) Mount Holyoke Seminary (1837) and Oxford Seminary (1839.)

In the Islands, the first female seminary students were adult Hawaiian women. Patricia Grimshaw states: “… that (s)oon after their arrival in Hawai’i in 1820, and over the next three decades, New England missionary women embarked on an ambitious plan to transform Hawaiian girls and women to notions of femininity upheld by their culture.”

“The plan and design of the Female Seminary is to take a class of young females into a boarding school—away in a measure from the contaminating influence of heathen society, to train them to habits of industry, neatness, and order …”

“… to instruct them in employments suited to their sex, to cultivate the minds, to improve their manners and to instill the principles of our holy religion – to fit them to be suitable companions for the scholars of the Mission Seminary and examples of propriety among the females of the Sandwich Islands.” (Dibble)

In 1835, at the general meeting of the Mission, a resolution was passed to promote boarding schools for Hawaiians; several male boarding schools and two female boarding schools were begun (Wailuku Female Seminary on the island of Maui and the Hilo Girls Boarding School on the island of Hawai’I; others followed.)

The last of the female seminaries that was begun by the missionaries was initially called the Makawao Family School. Reverend Claudius B. Andrews and his wife, Anne Seward Gilson Andrews, began it in 1861 in a location above Makawao Village on the island of Maui.

Maunaʻolu Seminary is an out-growth of the “East Maui Female Seminary.” It first sprang into existence, through the earnest desire of the Andrews for a school for Hawaiian girls, where they might he educated in the atmosphere of a Christian home, and so be equipped for their future life work.

Mr. Andrews purchased a piece of land called “Maluhia,” selecting a site about 2,000-feet on the slopes of Haleakalā.

It was here that Mr. and Mrs. Andrews with their family first conceived the idea of a “Home School” for Hawaiian girls, as Mr. Andrews said, “Where the girls are to be taught as my own daughters”.

It was not so much the idea of book knowledge as that in the early years of the child-life they would be given the essential elements of true character building, looking to future development of Hawaiian womanhood.

A year after the school began, Mrs. Andrews died.

Throughout the next seven years, Reverend Andrews received help from a variety of people, and attendance grew to 70 students. But then, in 1869, the school building burned; the school was temporarily closed, but reopened in 1871.

Reverend Andrews, along with his second wife, Samantha Andrews, were in charge of operating the school. (The second Mrs. Andrews was a sister of his first wife.)

Miss Helen E. Carpenter was engaged as an assistant teacher. Both Samantha Andrews and Helen Carpenter were graduates of Mount Holyoke Seminary. In 1874, the latter was appointed principal.

Throughout the following years, the curriculum included the usual academic courses in reading, mathematics, literature, history, language (all instruction was in English), geography, spelling, civics and the Bible. The industrial departments included sewing, domestic arts and culinary.

During the last two decades of the 19th century, the school was nicknamed the Mount Holyoke Seminary of the Hawaiian Islands due to the connection of its instructors with that American seminary and the large number of Hawaiian Islands ministers’ daughters in attendance.

Additions to the buildings and aid from both the Government and the American Board of Commissioners for Foreign Missions (ABCFM) led to the enrollment climbing to 100 students.

At the end of the century, all the female seminaries in Hawai‘i began to lose students to the newly-founded Kamehameha School for Girls.

This latter school was established in 1894; it was not technically a seminary or founded by missionaries, but all the girls enrolled were Hawaiian, and its curriculum was very similar to what was used at the missionary-sponsored seminaries.

After a second fire in 1898, Maunaʻolu Seminary moved into temporary quarters in the buildings of the old Haleakala government boy’s school, also above Makawao.

In 1900 Maunaʻolu was rebuilt in a place closer to Pā‘ia on land known as Pu‘u Makani (windy hill). This was brought about by the generosity of the honored trustee, Mr. Henry P. Baldwin.

Maunaʻolu Seminary continued to exist through the 1920s, offering a high school diploma to their graduates. Its last commencement was in June 1942.

The school was used for the military hospital during World War II. Reopened in 1950 as a coeducational junior college run by the Hawaiian Evangelical Association of Congregational Christian Churches, Maunaʻolu Community College offered the last two years of high school and the first two years of college.

A four-year college curriculum was developed in 1969, but the college had difficulty attracting students.

In 1971, Maunaʻolu College was acquired by United States International University, and later by the County of Maui. The college is no longer in existence.

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May 6, 2019 by Peter T Young Leave a Comment

Head, Heart & Hand

Click HERE for more information on Head, Heart & Hand.

In the early years, after the arrival of the first American Protestant missionaries, the Hawaiian language came to be the universal mode of education.

Common schools (where the 3 Rs were taught) sprang up in villages all over the islands. In these common schools, classes and attendance were quite irregular, but nevertheless basic reading and writing skills (in Hawaiian) and fundamental Christian doctrine were taught to large numbers of people. (Canevali)

It soon was apparent to the missionaries that the future of the Congregational Mission in Hawaii would be largely dependent upon the success of its schools.

Recognizing there were a limited number of missionaries to teach the chiefs and maka‘āinana (common people), the missionaries effectively set up a school in Lāhainā to teach teachers.

With the main facility at Lahainaluna, the Mission then established “feeder schools” that would transmit to their students’ fundamental reading, writing, and arithmetic skills, and religious training, before admission to the Lahainaluna.

In many of the mission schools the focus was educating the head, heart and hand. In addition to the rigorous academic drills (Head), the schools provided religious/moral (Heart) and manual/vocational (Hand) training.

This method of learning started with the training of the missionary ministers. While they had extensive training in academics and religious studies, because missionaries were often in isolated locations without services, the early missionary ministers had training in manual arts, as well – this philosophy continued into the schools the missions formed.

Foreign Mission School

The object of the Foreign Mission School was the education, in the US country, of heathen youth (those that do not know God), so that they might be qualified to become useful missionaries, physicians, surgeons, schoolmasters or interpreters, and to communicate such knowledge in agriculture and the arts, as might prove the means of promoting Christianity and civilization. (ABCFM)

Once enrolled, students spent seven hours a day in study. Students studied penmanship, grammar, arithmetic, Latin, Greek, rhetoric, navigation, surveying, astronomy, theology, chemistry, and ecclesiastical history, among other specialized subjects.

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.

They were also taught special skills like coopering (the making of barrels and other storage casks), blacksmithing, navigation and surveying. When not in class, students attended mandatory church and prayer sessions and also worked on making improvements to the school’s lands. (Cornwall)

Lahainaluna

Under the leadership of Reverend Lorrin Andrews, Lahainaluna was established by the American Board of Commissioners of Foreign Missions “to instruct young men of piety and promising talents”. It is the oldest high school west of the Mississippi River.

The Mission then established “feeder schools” that would transmit to their students’ fundamental reading, writing, and arithmetic skills, and religious training, before admission to the Lahainaluna.

Hilo Boarding School

In 1835, the mission constructed the Hilo Boarding School as part of an overall system of schools (with a girls boarding school in Wailuku and boarding at Lahainaluna.) The school was operated to an extent on a manual labor program and the boys cultivated the land to produce their own food. (The boys’ ages ranged from seven to fourteen.)

More than one-third of the boys who had attended the school eventually became teachers in the common schools of the kingdom. In 1850 the Minister of Public Instruction, Richard Armstrong, reported that Hilo Boarding School “is one of our most important schools. It is the very life and soul of our common school on that large island.”

O‘ahu College – Punahou School

“The founding of Punahou as a school for missionary children not only provided means of instruction for the children of the Mission, but also gave a trend to the education and history of the Islands.” (Report of the Superintendent of Public Education, 1900)

The school was officially named in 1859 and it was initially called the Oʻahu College. It is not until 1934 that the school name was changed to Punahou School, the name we know it as today.

The curriculum at Punahou under Daniel Dole combined the elements of a classical education with a strong emphasis on manual labor in the school’s fields for the boys, and in domestic matters for the girls. The school raised much of its own food. (Burlin)

Kamehameha Schools

The head, heart and hand education continued. On April 1, 1886, Reverend William Brewster Oleson was hired from Hilo Boarding School to become the first principal of the Kamehameha School for Boys.

At Kamehameha, “Each student will be allowed to carry out 12 hours a week of manual labor. For industrial arts, two hours a day, and five days a week. Military drilling and physical education will be a portion of the curriculum everyday.”

“Arithmetic, English Language, Popular Science (Akeakamai,) Elementary Algebra (Anahonua,) Free-hand and Mechanical Drawing (Kakau me Kaha Kii,) Practical Geometry (Moleanahonua,) Bookkeeping (malama Buke Kalepa,) tailoring (tela humu lole,) printing (pai palapala,), masonry (hamo puna,) and other similar things, and blacksmithing.” (Kuokoa, June 28, 1887)

Missionary ‘Head, Heart & Hand’ Model Makes it Back to the Continent

Hilo Boarding School was the model for educating students at Hampton Institute in Virginia and Tuskegee Institute in Alabama. (KSBE)

With the help of the American Missionary Association, Samuel Armstrong, son of missionary Richard Armstrong, established the Hampton Normal and Agricultural Institute – now known as Hampton University – in Hampton, Virginia in 1868.

The Institute was meant to be a place where black students could receive post-secondary education to become teachers, as well as training in useful job skills while paying for their education through manual labor.

Hampton University’s most notable alumni is Booker T. Washington. “I was born a slave on a plantation in Franklin County, Virginia. … As nearly as I have been able to learn, I was born near a cross-roads post-office called Hale’s Ford, and the year was 1858 or 1859.”

After coming to Hampton Institute in 1872, Washington immediately began to adopt Armstrong’s teaching and philosophy. Washington described Armstrong as “the most perfect specimen of man, physically, mentally and spiritually the most Christ-like….” Washington also quickly learned the aim of the Hampton Institute.

Washington rose to become one of the most influential African-American intellectuals of the late 19th century. In 1881, he founded the Tuskegee Institute, a black school in Alabama devoted to training teachers.

Click HERE for more information on Head, Heart & Hand.

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Hilo Boarding School and Mission Houses

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Cornwall’s Foreign Mission School

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Punahou School, Photograph attributed to Charles Burgess-1866-E bldg to left-Old School Hall right

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Kamehameha School for Boys campus-(KSBE)-before 1900

May 3, 2019 by Peter T Young Leave a Comment

Ruggles and Whitney take Humehume Home to Kauai

King Kaumuali‘i of Kauai decided to send his son Humehume (George Prince) to America, at least, in part, to receive a formal education. Kaumuali‘i provided Captain Rowan of the Hazard with, reportedly, about $7,000 to $8,000, an amount the king felt sufficient to cover the cost of his son’s passage and the expenses of his education.

George was about six years old when he boarded the Hazard that ultimately sailed into Providence, Rhode Island on June 30, 1805 after a year-and-a-half at sea. Over the next few years he made his way to Worcester, Massachusetts.

Humehume eventually enlisted in the US Navy and was wounded during the War of 1812. After the war ended, he was again thrown upon the world and without any means of obtaining a livelihood, or any one to care for him, ragged, dirty, and in want, he was again enlisted, and employed as a servant to the purser of the Navy Yard in Charlestown.

Humehume was “discovered” and taken under the wing of the American Board of Commissioners for Foreign Missions (ABCFM). He was sent, along with Henry Ōpūkaha’ia and other Hawaiian youths, to be educated at the Foreign Mission School at Cornwall, Connecticut. (Warne)

On October 23, 1819, the Pioneer Company of the American Protestant missionaries set sail on the Thaddeus for Hawai‘i – (two Ordained Preachers, Hiram & Sybil Bingham and Asa and Lucy Thurston; two Teachers, Samuel & Mercy Whitney and Samuel & Mary Ruggles; a Doctor, Thomas & Lucia Holman; a Printer, Elisha & Maria Loomis; and a Farmer, Daniel Chamberlain (and his family.)

With the missionaries were four Hawaiian students from the Foreign Mission School, Thomas Hopu, William Kanui, John Honoliʻi and Humehume (son of Kauaʻi’s King Kaumuali‘i.) They arrived in Kailua-Kona on April 4, 1820.

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

Ruggles and Whitney take Humehume home to Kauai.

May 2, 1820 – The Thaddeus left the harbor, to touch at Atooi and proceed to the N.W. coast. Agreeably to our united views and the wishes of G.P.T., brothers Whitney and Ruggles sailed with him to introduce him and our business to his father, to interest the chiefs in our object, to survey the island of Atooi, and to return the first favorable opportunity. We made out a considerable present for George, of a variety of useful articles, besides the Bass viol which he took with him, for which he appeared grateful. He expressed a sense of obligation, and a desire to make some return for the kindness he had received. With tears he took an affectionate leave of us, being commended to the grace of an unchangable merciful God. May that grace make him a comfort to his father, a blessing to his country, an honor to his benefactors and an heir of final glory. And may the gracious blessing of him who sent out his disciples two and two rest on these our two brethren, and crown this important enterprize with such success as shall best promote his glory. (Thaddeus Journal)

(T)he brethren resolved, that as the Thaddeus was about to land George Tamoree at his native island, it would be useful for Messrs. Whitney and Ruggles to accompany him thither, with a view to make known to the king and people of Atooi the designs of the missionaries, and to explore that field of labor. Accordingly they sailed from Woahoo on the 2nd. of May, the property belonging to the mission having been first landed, and the various members of the family having obtained houses for their temporary residence. George was received by his father with the utmost joy and tenderness. King Tamoree had believed, for a considerable number of years, that his son was dead, notwithstanding he had received from sea-captains many assurances to the contrary. The strong affection which the return of a long-lost son would excite, may easily be conceived. The father was highly gratified, also, with the attainments, which George had made in useful knowledge, during his residence among a civilized people. These circumstances appeared very favor able to the introduction of missionaries into Atooi. Of this the king was very desirous, and earnestly intreated Messrs. Whitney and Ruggles to settle there; offering to support them entirely at his own expense, and as many others as would join them in their benevolent labors. He appeared very anxious to learn many of the principal facts, which relate to the history of the world, and the introduction of Christianity; and to wish that knowledge might be communicated to his subjects. Beside missionaries and school masters he wished to obtain several mechanics and a farmer, who might set an example of useful labor, and thus teach others. (12th Annual Meeting Report of the ABCFM, 1821)

May 2nd.
Today brother Whitney and I have been called to leave our dear little number at Woahoo (Oahu) to accompany George P. Tamoree to his native Isle and to the bosom of his Father. It was to us trying to part from our dear brethren and sisters, and especially from the- dear companions of our bosom, not knowing when an opportunity would offer for us to return, as vessels rarly sail from Attooi (Kauai); to the windward Isles. But if duty has called, us to the separation, we trust that a gracious God will in his own time return us again to the embraces of our friends and permit us to rejoice together in his goodness. 0 that the Lord will go with us and be our preserver from sin and temptation, and our guide and director in all duty. If we are blessed as instruments of preparing the way for the introduction of the Gospel on that Island, we shall be compensated for all our trial & privation. We have a fine breeze which we expect will take us to Attooi (Kauai) in. 24 hours. – (Samuel Ruggles)

May 2. I have just taken leave of Mr. W who has embarked for Atooi to accompany George P Tamaree to the bosom of his friends. It is uncertain when he will return, as he knows of no conveyance back. It was the expectation of American friends, and the united opinion of the brethren, that George should not return alone to was father; accordingly brother R (Samuel Ruggles) and Mr. W (Whitney) were selected to go with him. Their chief and great object is to explore the island. May god bless them and much make them instruments of good to its wretched inhabitants. (Mercy Partridge Whitney Journal)

May 3, 1820
May. 3 – By one of the Kings schooners, Joseph Banks, Master, an intelligent young native who speaks English and is very friendly, we received a letter from Brother Thurston, informing us that the king had given them the use of a large cooking stove and furnished them with a comfortable supply of fresh provisions; that he had learned to read in words of two syllables; that he and Adams, and the chief women were much pleased, friendly and desirous to learn; that Dr. Holman has considerable to do as a physician in healing the sick … and that he is quite successful; and that Tamooi resides with the king and confines his attention to the instruction of the Regal family; that they were invited on the first day of the feast to dine at the King’s table spread under the shade of green trees; that on both days of the feast Reehoreeho behaved himself with great propriety and did not drink to his injury; that many thousand people collected at the time shouted and sung the great and good deeds performed by the late Ring and expected from his son and successor. Brother T. states also that ‘people come from all parts of Owhyhee to see us. Our house has been surrounded every day by 40 or 50 natives, men, women and children.’ Mrs. Thurston writes, ‘On these heathen shores, even during the great feast days, I have felt as safe as if I had been in any native land; – the natives appear inoffensive and friendly and as far as has fallen under my observation have uniformly conducted themselves with propriety.’ Thus flattering indeed are our prospects but He who loves to try his people knows what unexpected clouds may darken our way, and what thorns may yet infest our path. (Thaddeus Journal)

3rd. Made Attooi at daylight this morning. Like all the other Islands its first appearance was rude and. mountainous, but on approaching nearer, beautiful plains and fruitful vallies presented themselves to view, looking almost like the cultivated fields of America, while large groves of cocoanuts and bananas waved their tops as if to welcome us to their shores. Thought I while passing these pleasant fields, can this be one of the dark places of the earth which is filled with the habitation of cruelty? Has the sun of righteousness never yet shone upon it? Is it a fact that the immortal beings are shrouded in midnight darkness, without one minister of Christ to direct them to the city of refuge, the place of rest and glory? Alas, they are heathens.

Their mean and scanty dwellings and the appearance, of men, women, and children coming off to us naked, plainly bespeak that they are yet savages, ignorant of God and unacquainted with the precepts of the gospel. They have indeed thrown away their idols as worthless things unable to save them, but they have not heard of Jesus, no Christian has yet said to them, there is a God in heaven who made them and the world, nor pointed them to the Saviour, the Lamb of God, who taketh away the sin of the world. 0 thou God of nations, herd make Thyself known; here plant Thy cross, and possess this land.

At 11 o’clock came to anchor at Wimai (Waimea), opposite the fort. A canoe came off to us with several of the King’s men, one of whom could speak English. George had. kept himself concealed in the cabin until we told, him that one of his father’s favorite men was on board, and we thought best that his arrival should be made known to him. We then introduced him to the young prince; He embraced him and kissed him without saying a word and turned around, immediately went on deck, and into his canoe telling his companions, they must go on shore, for their young master had come. A salute of 21 guns was soon fired from the brig and returned from the fort.

Brother W., George, and myself, made preparations and came on shore on account of the surf. We were obliged to land, half a mile west of the King’s house. We were there met by a crowd of natives who would have obstructed our way entirely, had there not been men appointed to clear a passage for us, which they did by beating them off with clubs. When we arrived at the house, Tamoree and his Queen were reclining on a sofa; as soon as George entered the door, his father arose clasped him in his arms and pressed his nose to his son’s after the manner of the country, both were unable to speak for some time. The scene was truly affecting. I know not when I have wept more freely.

When they had become a little composed, Tamoree spoke and said his heart was so joyful that he could not talk much till to-morrow, but discovering brother W. and myself, who had till then remained, unnoticed, he enquired who we were. George then introduced us to him as his friends who had come from America to accompany him home. The old gentleman then embraces us in the same manner as he had done his son, frequently putting his nose to ours and calling us his hicahne (aikane) or friends.

A supper was soon provided for us consisting of a couple of hogs baked, whole after the American manner, several fowls and a dog cooked after the style of the Island, together with potatoes, tarro, bananas, cocoanuts, and watermelons, brandy, gin, wines, &c. The table was set in good style; our supper was indeed excellent. A new house was assigned for brother W. and myself during our stay on the Island, a few rods from the King’s and several men to attend upon us. We shall now retire to rest after Rooking up to God with thanksgiving for mercies already received and humbly praying that a blessing may attend our visit to these heathens. Perhaps it will be the first Christian prayer that was ever offered to God on this Island. (Samuel Ruggles)

May 3, Yesterday brethren R and myself left Oʻahu in the brig Thaddeus to accompany George, Tamoree to his father king of Atooi. At 12 o’clock today we anchored in the Whyma-ah bay opposite the king’s house. It appeared that one of our signals, with which they were unacquainted had excited some alarm, four of the king’s men were sent off to enquire and the object of our ceremony.

One of those who could speak a little English was introduced to George; immediately they all jumped into the canoe and paddle off in the utmost hast saying we must go and tell his father. A salute of twenty one guns was fired from brig and answered by as many from the fort. Soon after Capt brother R & myself a company George to his father’s house.

The king and queen were sitting on a sofa by the door, surrounded by a large company of the principal man. The introduction was truly affecting. With an anxious heart and trembling arms the aged father rose to embrace his long lost son. Both were too much affected to speak. Silence for a few moments persuaded the whole, whilst the tears trickling down their sable cheeks spoke the feelings of nature.

After the agitation had a little subsided we were introduced to Tameree, as persons who had left our native country and had come to reside at the Islands for the purpose of instructing the natives. He then joined noses with us (the fashion of the country) and said it is good. I am glad to see you. A table was soon set in very grand stile and we were invited to sit down to dinner. In the eve a house was prepared for brethren R and myself, and we retired much pleasure with this present of usefulness. … the subject of having his people taught the word of God – come and live with us, says he, and I will build you a large church. My subjects shall keep the Sabbath, and we will learn to pray and saying to God. (Samuel Whitney Journal)

“May 4. This morning early, I went to the king’s house, and was met at the door by himself and the queen, who took me by each arm, led me in and seated me between them upon the sofa; and after having several times put their noses, to mine, the king inquired if it was true that I had lived with Hoomehoome (the real name of George) in America …”

“… and eat with him, and slept with him, saying his son had told him many things that he could not fully understand, and that I had been his friend a long time, and would stay here and instruct his people to read. “

“told him it was true, and that the good people of America who loved his son, and loved him and his people, had sent several men and women to instruct his people to read and work as they do in America.”

“When I told him this, he, with his wife, broke out in one voice, ‘miti, miti, nove loah aloha America;’ that is, ‘good, good, very great love for America;’ and then burst into tears. After a short time, he asked me how long I would be willing to stay and teach his island.”

“I told him I wished to spend my life here, and die here. He then embraced me again, and said, ‘kacke vo’u oe, mahkooah oe o-ou wihena o ou mahkooah oe,’ that is, ‘you my son, I you father, my wife you mother.’ I endeavoured to tell him something about God, but the subject was entirely new to him, and he could understand but little.”

“10th. This morning Tamoree sent for me — said his interpreter was going away to be gone several days, and he wished to say a few things to me before he went.”

“I want to know, says he, if you love Hoomehoome, if you love me, if you like to stay here and learn my people, I assured him that I loved his son and him and I wished to spend my life in doing them good, and not only I but Mr. Whitney, and all who came with us wished the same.”

“Hoomehoome tell me so, says he; he then shed tears freely and said, I love Hoomehoome; I love him very much more than my other children. I thought he was dead; I cry many times because I think he was dead.”

“Some Captains tell me he live in America, but I not believe; I say no, he dead, he no come back. But he live, he come again; my heart very glad. I want my son to help me; he speaks English, and can do my business.”

“But he is young; young men are sometimes wild they want advice. I want you stay here and help Hoomehoome, and when vessels come, you and Hoomehoome go on board and trade, so I make you chief.”

“I told him I wished not to be a chief, neither could I do any of his public business, but was willing to advise his son and assist him in every thing consistent with the object for which we came to his Island. He expressed some surprise when I told him I wished not to be a chief, but when I explained to him what we wished to do ; he appeared satisfied and pleased.”

“This afternoon the king sent to me and requested that I would come and read to him in his bible. I read the first chapter of Genesis and explained to him what I read as well as I could.”

“He listened with strict attention, frequently asking pertinent questions, and said I can’t understand it all; I want to know it ; you must learn my language fast, and then tell me all – No white man before, ever read to me and talk like you.” (Ruggles Journal)

Kapule, King Kaumuali‘i’s wife, dictated a letter to Nancy Ruggles’ mother – it was written down verbatim, and copied by herself in a plain legible manner.

“Dear Friend, Atooi, July 28, 1820”

“I am glad your daughter come here, I shall be her mother now, and she be my daughter. I be good to her; give her tappa; give her mat; give her plenty eat.”

“By and by your daughter speak Owhyhee; then she learn me how to read, and write, and sew; and talk of that Great Akooah, which the good people in America love.”

“I begin spell little: read come very hard, like stone. You very good, send your daughter great way to teach the heathen. I am very glad I can write you a short letter, and tell you that I be good to your daughter.”

“I send you my aloha, and tell you I am Your Friend, Charlotte Tapoolee, Queen of Atooi”

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April 28, 2019 by Peter T Young Leave a Comment

London Missionaries to Tahiti Aided by Bounty Mutineers

Captain James Cook made three Pacific voyages, which covered a continuous period of British exploration in the south Pacific from 1764 to 1780. Cook’s first expedition (1768-1771) was under the auspices of the British Admiralty and the Royal Society, primarily to observe the transit of Venus from the newly found island of Tahiti.

On this trip, Cook and Joseph Banks, botanist aboard the ship, discovered breadfruit. Banks saw breadfruit as a potential source of cheap and nutritious food for slaves on the sugar plantations of the British West Indies.

He pitched the idea to King George III, who authorized William Bligh (who had been on Cook’s crew on his 3rd voyage to Hawai‘i) to spearhead the breadfruit-gathering expedition. (Rupp, National Geographic)

The Bounty set sail on December 23, 1787, bound for Tahiti; they reached there on October 26, 1788, and spent five months there gathering and potting 1,015 breadfruit saplings they had grown from seed. On April 4, 1789, the Bounty left Tahiti.

In the early hours of April 28, 1789, Master’s Mate Fletcher Christian and 25 petty officers and seamen mutinied and seized the ship.

Bligh and 18 of his trusted crew were given a small boat which Bligh piloted 3,618 miles to Timor aided only by a quadrant and pocket watch, and his memory of charts he had seen. On his return to England, he was promoted to captain and in 1791, returned to Tahiti on the Providence for more fruit. (Mayne)

The Pacific made a particular impression on the British imagination, with the revelation of the Polynesian culture, entirely cut off from any exterior force of civilization.

Cook’s Pacific finds later led to questions for the Evangelicals. Why did British Christianity, with the means at hand, lack a missionary history? When had there last been a serious missionary movement among Christians anywhere?

“(The London Missionary Society) was in consequence formed in England, and zealously seconded by our brethren in North Britain. On notifying our intentions to the public, we met a spirit of zeal and liberality highly encouraging; applications manifold were poured in of candidates for the mission, with subscriptions adequate to the undertaking.”

“Thirty men, six women, and three children, were approved, and presented to the directors for the commencement of the mission.”

“August the 10th, 1796, at six in the morning, we weighed anchor, and hoisted our missionary flag at the mizen top-gallant-mast head: three doves argent, on a purple field, bearing olive-branches in their bills.” (They headed to Tahiti.)

“An ingenious clergyman of Portsmouth kindly furnished Dr. Haweis and Mr. Greatheed (founding members of the London Missionary Society) with a manuscript vocabulary of the Otaheitean language, and an account of the country …”

“… which providentially he had preserved from the mutineers who were seized by the Pandora, and brought to Portsmouth for their trials which was of unspeakable service to the missionaries …”

“… both for the help which it afforded them to learn before their arrival much of this unknown tongue, and also as giving the most inviting and encouraging description of the natives, and the cordial reception which they might expect.” (Wilson)

The vocabulary and island background were originally prepared by Peter Heywood and James Morrison, both were convicted mutineers on the Bounty.

“Indeed so perfectly calm was (Peter Heywood) under his dreadful calamity, that in a very few days after condemnation his brother says …”

“‘While I write this, Peter is sitting by me making an Otaheitan vocabulary, and so happy and intent upon it, that I have scarcely an opportunity of saying a word to him; he is in excellent spirits, and I am convinced they are better and better every day.’”

“This vocabulary is a very extraordinary performance; it consists of one hundred full-written folio pages, the words alphabetically arranged, and all the syllables accented. It appears, from a passage in the Voyage of the Duff, that a copy of this vocabulary was of great use to the missionaries who were first sent to Otaheite in this ship.” (Barrow)

“The petty officer, James Morrison, had employed the three months of his captivity on board the Hector in writing out from notes which he had kept of daily occurrences from the period of the departure of the Bounty from England to his return as a prisoner.”

“This note-book he preserved in the wreck of the Pandora, and to these notices added minute descriptions of the places at which the Bounty had touched, especially the Society Islands …”

“… his long residence at Tahiti enabling him to describe minutely the manners and customs of the inhabitants, as well as the general productions of the islands. The manuscript of this journal, consisting of 300 pages folio, he presented to Peter Heywood when they parted.” (Belcher)

“During his imprisonment and trial, Morrison wrote what was essentially a first draft of his Journal, entitled Memorandum and Particulars respecting the Bounty and her crew. … Following his release, Morrison finished the journal, filling it with vivid observations and descriptions of Tahitian life and culture.”

“Although Heywood’s Tahitian-English vocabulary eventually disappeared, and Morrison’s journal remained unpublished until 1935, the London Missionary Society (LMS) put these documents to use at a much earlier date. The society’s first evangelical mission to the South Seas on the Duff began on August 10, 1796.”

“The ship was delayed for some time at Portsmouth, which gave Reverend Howell the opportunity to share both manuscripts with LMS director Dr Thomas Haweis, who eagerly made copies for the missionaries.” (Morrison Introduction) (Heywood and Morrison were pardoned on October 24, 1792.)

Later, the Tahitians helped American Protestant missionaries in Hawai‘i. Toketa, a Tahitian, arrived in Hawaiʻi in 1818. A convert to Christianity (he likely received missionary instruction in his homeland;) he became a teacher to Hawaiian chiefs, made a visit to Honolulu with Kuakini in January-February of 1822. (Barrere)

On February 4, 1822, “Adams (Kuakini) sent a young Tahitian to us (Toketa,) to obtain for him that part of the spelling book which is printed, with a view to commence learning to read his own language. … This young Tahitian is one of the three, whom we have found here from the Society Isles, able to read and write their native language.”

“He, with one hour’s instruction, is able to read the Hawaiian (Owhyhean) also, and to assist the chief to whom he is attached.” (Missionary Herald, 1823) Toketa then began to teach Kuakini to read and write.

Shortly after (February 8, 1822,) “Adams (Kuakini) sent a letter to Mr B (Bingham) written by the hand of Toketa the Tahitian, which Mr. B answered in the Hawaiian language. – ‘This may be considered as the commencement of epistolary correspondence in this language.’” (Missionary Herald, 1823)

William Ellis was with the London Missionary Society in Tahiti; the London Mission sent Ellis and some others to Hawai‘i. “The deputation, the two native Missionaries and their wives, five other natives and myself, now embarked, and the Mermaid stood out to sea.” (Ellis)

Ellis and the others who joined him from the London Missionary Society (including Tahitians who came with them) worked well with the American Protestant missionaries who arrived in Hawaii in 1820.

The American Mission immediately saw benefit in working with Ellis and The Tahitians … “of bringing the influence of the Tahitian mission to bear with more direct and operative force upon this nation …”

“… trembling under the too great responsibility of the spiritual concerns of the whole nation, & looking with hesitating awe at the great and difficult work of translating the bible & continually casting about for help …”

“… we feel the need of just such talents and services as Brother (Ellis) is able to bring to the work, whose general views of Christian faith practice, & of missionary duty, which accord so well with ours, whose thorough acquaintance with the Tahitian tongue so nearly allied to this …”

“… & which it cost the mission almost a 20 years’ labor fully to acquire, & whose missionary experience, among the South Sea Islands’ kindred tribes, enable him to cooperate with us, with mutual satisfaction, and greatly to facilitate our acquisition of this kindred language …”

“… & the early translation of the sacred scriptures, & thus promote the usefulness, rather than supersede the labors, of all who may come to our aid from America.” (Journal of the Sandwich Island Mission, May 9, 1822)

Ellis remained in the Islands for eighteen months, but returned to England, due to illness of Mary (she died in 1835.) Ellis later remarried and continued mission work in the Madagascar. Ellis died in 1872.)

Because of the positive role of the London Missionary Society in assisting the Hawaiian mission, any descendant of a person sent by the London Missionary Society who served the Sandwich Island Mission in Hawaii is eligible to be an Enrolled Member in the Hawaiian Mission Children’s Society.

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Mutiny on the Bounty

April 26, 2019 by Peter T Young 1 Comment

Bond Historic District

The Bond Historic District is in the rural, agricultural area south of the town of Kapaʻau, North Kohala, on the Island of Hawaiʻi.

The buildings are grouped in three sections – The Bond Homestead (established in 1841 by Boston missionary Reverend Elias Bond,) Kalāhikiola Church (completed in 1855) and Kohala Seminary (Kohala Girl’s School – complex founded in 1872.)

The Reverend and Mrs. Bond sailed with the Ninth Company of Missionaries from Boston and settled at Kohala, Hawai‘i. Bond arrived in Honolulu in May of 1841. They were then assigned to Kohala.

Reverend Isaac Bliss, an elderly missionary in Kohala, had already completed the main house of what is known as the Bond Homestead compound when Bond arrived in Kohala in June 1841.

To provide employment to the people in the region and support his church and schools, Reverend Bond founded Kohala Sugar Company, known as “The Missionary Plantation,” in 1862.

Reportedly, by 1885, Bond, who gave all his dividends and profits beyond his living expenses to the Board of Missions, was their largest single contributor. The plantation was shut down in 1973.

The heart of the Bond District is the Bond Homestead located in makai portion of the property. The Homestead consists of two residential buildings, one doctor’s office and several out buildings. The buildings contain many historic furnishings and artifacts dating from 1844.

The area is described in an 1849 account (in ‘The Island World of the Pacific’) as follows: “It stands in the center of an area of some five or six acres, enclose with a neat stone wall, and having a part of it cultivated as a garden, adorned with flowering shrubs and trees, as the pineapple, guava, acacia, mimosa, tamarind, kukui, mulberry, geranium, banana, Pride of China, sugar cane, etc.”

“The house is thatched with long leaves of the hala-tree (Pandanus), and has a very pretty, neat appearance, in connection with that tasteful keeping of the walks and grounds, like the pictures we have of thatched cottages and rural scenes of Old England.”

Kalāhikiola Church is located on a gently sloping site in the middle section of the property. The structure was a rectangular building made of lava rock walls.

Kalāhikiola (“the life-bringing sun” or “the day bringing salvation”) is the name of a small hill on the side of the Kohala Mountain; the name goes back to the time of the arrival of the first Christian missionaries. ‘Ōhi‘a timbers from forests on the hill were used in building the church; so when the church was consecrated on October 11, 1855 it was appropriately given the name Kalāhikiola.

In 2006, an earthquake severely damaged the building. In the restoration, the congregation decided to remove the stone walls entirely, shore and brace the building, and erect new walls of reinforced concrete, which was then plastered and scored with mortar lines to resemble the church’s original exterior.

The Kohala Girl’s School was Reverend Bond’s last major undertaking. For 30-years prior to the 1874 founding of the Kohala Girl’s School, Reverend Bond ran a boarding school for boys. His decision to build a separate facility to educate native Hawaiian women in Christian living and housekeeping was made in 1872.

The Kohala Seminary (Kohala Girl’s School) is located mauka of Kalāhikiola Church; it consists of six wood frame buildings scattered over approximately 3 acres.

The main residence building is a generally rectangular two-and-one-half story structure; the building was constructed in 1874 and was used as dormitory and classroom space. In 1955, the school stopped functioning.

In addition to the missionary work and founding and operating the school, the Bonds had 11-children born in Hawai‘i.

The District is listed on both the State of Hawai’i and the National Registers of Historic Places.

Many years ago, I had the good fortune to have been able to tour the Bond Homestead with Lyman Bond, great grandson of Reverend Elias Bond. It was a wonderful experience to have a descendent relate stories of the people and the place.

My brother-in-law, Paul Morgan, while studying architecture, did extensive review of the Kohala Girls School structures; he gave me a tour of the Girls School.

New Moon Foundation acquired acreage in and around the Bond Historic District. The purchase agreement included covenants specifying that real property located in the Bond Homestead is of historic significance and should be preserved and protected.

The buildings have been restored and put into education adaptive reuse; the site is now known as the Grace Center of the Kohala Institute at ‘Iole. Kohala Institute’s effort in restoring Grace Center was recognized by the Historic Hawai‘i Foundation with a 2017 Historic Preservation Honor Award.

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