Missionaries / Churches / Religious Buildings | Page 98

February 20, 2018 by Peter T Young 1 Comment

Island Names

We still pronounce some of the Hawaiian Island names differently.

After western contact and attempts to write about Hawai‘i, early writers tried to spell words based on the sound of the words they heard. People heard words differently, so it was not uncommon for words to be spelled differently, depending on the writer.

However, it may be helpful to look how early writers wrote the respective Island names and see if there is a consistency in representative letters for names and the sounds they represent.

Remember, the writing of the letters in each word is based on the sound they hear, then written in the context of the sound of based on their own English language (and pronounced in the English language).

The first writers were Captain James Cook and his crew. Here are the ways he spelled the Island names (and the words we use for them now).

Cook (1778-1779:)
Oreehoua, or Keehoua (Lehua)
Tahoora (Kaʻula)
Oneeheow or Neeheehow (Niʻihau)
Atooi, Atowi, or Towi, and sometimes Kowi (Kauai)
Woahoo, or Oahoo (Oʻahu)
Morotoi or Morokoi (Molokai)
Ranai, or Oranai (Lanai)
Mowee (Maui)
Morotinnee, or Morokinnee (Molokini)
Kahowrowee, or Tahoorowa (Kaho‘olawe)
Owhyhee (Hawaiʻi)

First off, let’s look at the preceding O or A in some of the names. ‘O, and sometimes ʻA, beginning a word are markers to note proper name subjects (persons, places or certain special things.) They are vocatives (addressing the person or place you are talking about or to) – i.e. Atooi means ‘this is (or, ‘it is’) Tooi’ – so it is a proper word and the Island name is ‘Tooi.’ (Johnson)

Here are some other early writers’ ways of writing the Island names by the sounds each hears:

Portlock (1785-1788)
Tahoora (Ka‘ula)
Oneehow (Ni‘ihau)
Atoui
Woahoo
Morotoi
Ranai
Mowee
Owhyhee

Vancouver (1792-1794)
Attowai (Kauai)
Woahoo
Morotoi
Ranai
Mowee (Maui)
Owhyhee (Hawaiʻi)

Hiram Bingham (1820-1840)
Owhyhee (Hawaiʻi)
Woahoo (Oʻahu)
Attooi (Kauai)

Let’s start with the double vowel sounds to start to break down the sound … double O, ‘oo’, has a sound that rhymes with ‘Too’ or ‘Two’. Double E, ‘ee’, sounds like the way we say the single letter ‘E’ (rhyming with ‘wee’).

Now let’s look at the ‘i’ in the words – it, too, sounds like the way we say the single letter ‘I’ (rhyming with ‘eye’).

So ‘Atooi’ really is ‘Tooi’ – sounding like ‘two – eye’. As Hiram Bingham was working on the alphabet developed for the written Hawaiian, he actually notes that Atooi (Kauai), in his early writing was written as ‘Kau‘ ai’ (with the ‘okina before the second ‘a’, not after it) and sounds like ‘cow-eye’.

Some, today, say Atooi is pronounced as ‘Ah’ ‘two’ ‘ee’; however, they are putting in the Hawaiian sound for ‘I’ (which sounds like ‘ee’), rather than the English sound for ‘I’, which rhymes with ‘eye’.

Another Island name with varied pronunciations today is Molokai.

It seems there are at least two schools of thought; an explanation on the pronunciation/spelling of the island name (Molokai (Moh-loh-kī) versus Molokaʻi (Moh-loh-kah-ee)) is noted in the early portion of “Tales of Molokai The Voice of Harriet Ne” by Harriet Ahiona Ayau Ne with Gloria L. Cronin.

Harriet Ne’s grandson, Edward Halealoha Ayau, noted:

“The reason that the name Molokai (as used in the book) is left without the glottal stop is because my tūtū wahine (grandmother) says that when she was growing up in Pelekunu it was never pronounced Molokaʻi (Moh-loh-kah-ee), but rather Molokai (Moh-loh-kī).”

“Then in about the 1930s, the name changed to Molokaʻi, in part she believes because musicians began pronouncing the name that way. Mary Kawena Pukuʻi, three weeks before her death, called my tūtū and told her that the correct name is Molokai, which means ‘the gathering of the ocean waters.’”

“On the rugged north coast of the island, the ocean slams hard into the pali. On the south and east shores, the ocean glides gently to shore due to location of reefs at least a quarter of a mile offshore. Hence the name, Molokai, ‘Gathering of the Ocean Waters.’”

In a follow-up exchange with Halealoha, he resolved the matter saying that the “best answer is both pronunciations are correct and the most correct depends on which family you are speaking to. So for our ʻohana, it would be Molokai. For others, Molokaʻi.”

Bingham writes, “Aiming to avoid an ambiguous, erroneous, and inconvenient orthography, to assign to every character one certain sound, and thus represent with ease and exactness the true pronunciation of the Hawaiian language, the following five vowels and seven consonants have been adopted: a, e, i, o, u, h, k, I, m, n, p, w.”

“The power of the vowels may be thus represented: ‘a’, as ‘a’ in the English words art, father; ‘e’, as ‘a’ in pale, or ‘ey’ in they; ‘I’, as ‘ee’ or, in machine; ‘o’, as ‘o’ in no; ‘u’, as ‘oo’ in too. They are called so as to express their power by their names ‘ Ah, A, Ee, O, Oo.” (Bingham)

“The convenience of such an alphabet for the Hawaiian language, undisturbed by foreign words, is very obvious, because we can express with simplicity, ease, and certainty, those names and phrases with the sound of which former voyagers were utterly unable to make us acquainted by English orthography.”

“Though it were possible to spell them with our English alphabet it would still be inconvenient. A few names may illustrate the reasons for our new orthography.” (Bingham)

The Old. Corrected in English. The New, or Hawaiian.
Tamaahmaah Kah-mā‘-hau-mā-hah Ka me‘ ha-me‘ ha
Terreioboo Kah-lah‘-nȳ-ō-poo‘-oo Ka la’ ni o pu‘ u
Tamoree Kah-oo‘-moo ah lee‘-ee Ka u‘ rnu a Ii‘ i
Owhyhee Hah-wȳe‘-ee Ha wai‘ i
Woahoo, O-ah‘-hoo O a‘ hu
Attooi Cow‘-eye‘ Kau‘ ai‘
Hanaroorah Hō-nō-loo‘-loo Ho no lu‘ lu

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February 17, 2018 by Peter T Young Leave a Comment

“Alloah o‘e”

About the commencement of the year 1818, Obookiah became seriously indisposed, and was obliged wholly to abandon his studies. A physician was called, and speedy attention paid to his complaints.

It was soon found that his disease was the typhus fever; and a thorough course of medicine was commenced, which after one or two weeks appeared to check the progress of the disorder, and confident expectations were entertained of his recovery.

Hope continued to be cherished until it became evident that his strength was wasting, and that his constitution, naturally strong, was giving way to the violence of the disease, which had taken fast hold of him, and had not been essentially removed.

Notwithstanding the unremitted care and the skill of his attending physician, and the counsel of others called to consult with him, the kindest and most judicious attentions of the family into which he had fallen, and the universal solicitude of his surrounding friends, he continued to decline …

In this last lingering sickness, the christian character of Obookiah was advantageously exhibited. His patience, cheerfulness, resignation to the will of God, gratitude for the kindness of his friends, and benevolence, were particular subjects of notice and conversation to those who attended him during this interesting period.

His physician said of him that ‘he was the first patient whom he had ever attended through a long course of fever, that had not in some instances manifested a greater or less degree of peevishness and impatience.’

Mrs. S. in whose family he was confined, and who devoted her attention exclusively to the care of him, observed, that ‘this had been one of the happiest and most profitable periods of her life …

… that she had been more than rewarded for her cares and watchings by day and night, in being permitted to witness his excellent example, and to hear his godly conversation.’

By this friend a part of his observations and answers, particularly within a few of the last days of his sickness, were committed to writing; and are as follows:

To one of his countrymen, as he entered the room in the morning, after he had passed a night of suffering, he said, ‘I almost died last night. It is a good thing to be sick, S , we must all die—and ‘tis no matter where we are.’

Being asked by another ‘Are you afraid to die?’ he answered, ‘No, I am not.’ A friend said to him, ‘I am sorry to find you so very sick’ – he replied, ‘Let God do as he pleases.’

He appeared very affectionate to all, especially his countrymen. He insisted on some one of them being with him continually; would call very earnestly for them if they were out of his sight; and would be satisfied only with this, that they were gone to eat or to rest. To one of them he said, ‘W- I thank you for all you have done for me; you have done a great deal; but you will not have to wait on me much more, I shall not live.’

To another, ‘My dear friend S-, you have been very kind to me; I think of you often; I thank you; but I must die, G- , and so must you. Think of God, G- , never fail.’

To another, ‘You must stay; perhaps I finish off this forenoon. How much God has done for me and for you!’

The day before he died, ‘after a distressing night, and a bewildered state of mind, he appeared to have his reason perfectly, and requested that his countrymen might be called.’

After they came in he inquired several times for one of them who was absent, and for whom he had no hope; and said, ‘I have not seen him much – I shan’t see him – I want to talk to him.’

When the rest had seated themselves around his bed, he addressed them most feelingly in his native language, as long as his strength would permit.

As much of the address as could be recollected, was afterwards written in English by one of his countrymen, and was essentially as follows : –

‘My dear countrymen, I wish to say something to you all – you have been very kind to me – I feel my obligation to you – I thank you. And now, my dear friends, I must beseech you to remember that you have got to follow me.

Above all things, make your peace with God – you must make Christ your friend – you are in a strange land – you have no father – no mother to take care of you when you are sick – but God will be your friend if you put your trust in him.

He has raised up friends here, for you and for me – I have strong faith in God – I am willing to die when the voice of my Saviour call me hence – I am willing, if God design to take me.

But I cannot leave you without calling upon the mercy of God to sanctify your souls and fit you for Heaven. When we meet there we shall part no more.

Remember, my friends, that you are poor – it is by the mercy of God that you have comfortable clothes, and that you are so kindly supported. You must love God – I want to have you make your peace with God.

Can’t you see how good God is to you? God has done great deal for you and for me. Remember that you have got to love God, or else you perish for ever.

God has given his Son to die for you—I want to have you love God very much. I want to talk with you by and by—my strength fails – I can’t now – I want to say more’.

As death seemed to approach, Mrs. S. said to him, ‘Henry, do you think you are dying?’ He answered, ‘Yes, ma’am’ – and then said. ‘Mrs. S. I thank you for your kindness.’

She said, ‘I wish we might meet hereafter.’ He replied, ‘I hope we shall’ – and taking her hand, affectionately bid her farewell.
Another friend taking his hand, told him that he ‘must die soon.’ He heard it without emotion, and with a heavenly smile bade him his last adieu.

He shook hands with all his companions present, and with perfect composure addressed to them the parting salutation of his native language, ‘Alloah o‘e.’ – My love be with you.

But a few minutes before he breathed his last, his physician said to him, ‘How do you feel now, Henry?’ He answered. ‘Very well – I am not sick – I have no pain – I feel well.’

The expression of his countenance was that of perfect peace. He now seemed a little revived, and lay in a composed and quiet state for several minutes.

Most of those who were present, not apprehending an immediate change, had seated themselves by the fire.

No alarm was given, until one of his countrymen who was standing by his bed-side, exclaimed, ‘Obookiah’s gone.’ (ʻŌpūkahaʻia died February 17, 1818 – 200-years ago.)

All sprang to the bed. The spirit had departed – but a smile, such as none present had ever beheld – an expression of the final triumph of his soul, remained upon his countenance. (All above is directly from Memoirs of Obookiah)

“A few months after his death a book appeared in New England – a thin, brown-covered volume of a hundred small pages. It told, in his own words and the words of those who had known him the story of the boy’s life and death.”

“The printer who set the type, struck off the sheets and bound them together did not know it, but that book was to launch a ship and a movement that was to transform Hawai‘i.” (Albertine Loomis’ Introduction in Memoirs of Obookiah)

“Memoirs of Henry Obookiah by Edwin W Dwight is the story of a young Hawaiian man from 19th century Hawai’i who lived for only 26 years, and yet whose brief existence changed the course of a nation and the people of Hawai‘i.” (Lyon)

Ōpūkaha’ia, inspired by many young men with proven sincerity and religious fervor of the missionary movement, had wanted to spread the word of Christianity back home in Hawaiʻi; his book inspired missionaries to volunteer to carry his message to the Hawaiian Islands.

On October 23, 1819, the Pioneer Company of missionaries from the American Board of Commissioners for Foreign Missions (ABCFM) from the northeast United States, set sail on the Thaddeus for the Hawaiian Islands.

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Henry_Opukahaia,_ca. 1810s

February 12, 2018 by Peter T Young Leave a Comment

Opukahaia – The Inspiration for the Hawaiian Mission

In about 1807, a young Hawaiian man, ʻŌpūkahaʻia, swam out to the ‘Triumph’, a China-bound seal skin trading ship anchored in Kealakekua Bay. Both of ʻŌpūkahaʻia’s parents and his younger brother had been slain during the battles on the island.

Also on board was Hopu, another young Hawaiian. They set sail for New York, stopping first in China. Russell Hubbard was also on board. “This Mr. Hubbard was a member of Yale College. He was a friend of Christ. … Mr. Hubbard was very kind to me on our passage, and taught me the letters in English spelling-book.” (ʻŌpūkahaʻia)

They landed at New York and remained there until the Captain sold out all the Chinese goods. Then, they made their way to New England.

ʻŌpūkahaʻia was eager to study and learn. He “was sitting on the steps of a Yale building, weeping. A solicitous student stopped to inquire what was wrong, and Obookiah (the spelling of his name, based on its sound) said, ‘No one will give me learning.’”

The student was Edwin Dwight. “(W)hen the question was put him, ‘Do you wish to learn?’ his countenance began to brighten. And when the proposal was made that he should come the next day to the college for that purpose, he served it with great eagerness.” (Dwight)

Later, the American Board of Commissioners for Foreign Missions (ABCFM) formed the Foreign Mission School; ʻŌpūkahaʻia was one of its first students. He yearned “with great earnestness that he would (return to Hawaiʻi) and preach the Gospel to his poor countrymen.” Unfortunately, ʻŌpūkahaʻia died on February 17, 1818.

Dwight put together a book, ‘Memoirs of Henry Obookiah’ (the spelling of the name based on its pronunciation). It was an edited collection of ʻŌpūkahaʻia’s letters and journals/diaries. The book about his life was printed and circulated after his death.

ʻŌpūkahaʻia, inspired by many young men and women with proven sincerity and religious fervor of the missionary movement, had wanted to spread the word of Christianity back home in Hawaiʻi; his book inspired missionaries to volunteer to carry his message to the Hawaiian Islands.

In giving instructions to the first missionaries, the ABCFM, noted: “You will never forget ʻŌpūkahaʻia. You will never forget his fervent love, his affectionate counsels, his many prayers and tears for you, and for his and your nation.”

“You saw him die; saw how the Christian could triumph over death and the grave; saw the radient glory in which he left this world for heaven. You will remember it always, and you will tell it to your kindred and countrymen who are dying without hope.”

Click HERE to view/download Background on ʻŌpūkahaʻia & the Mission

Missionary Period

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 American Protestant missionaries resulted in, among other things, the

Introduction of Christianity;
Development of a written Hawaiian language and establishment of schools that resulted in widespread literacy;
Promulgation of the concept of constitutional government;
Combination of Hawaiian with Western medicine; and
Evolution of a new and distinctive musical tradition (with harmony and choral singing)

On August 15, 1993, ʻŌpūkahaʻia’s remains were returned to Hawai‘i from Cornwall and laid in a vault facing the ocean at Kahikolu Church.

Saturday, February 17, 2018 marks the Bicentennial of ʻŌpūkahaʻia’s death.

Hawaiian Mission Houses will be hosting a Free Open House that afternoon.

10 am (HST), February 17, 2018 State-wide bell ringing;
10 am, Feb 17, Haili Church, Kawaiaha’o Church & Hawaiian Mission Houses;
10:15 am, Feb 17, Mokuaikaua Church, Henry ‘Ōpūkaha’ia Memorial Concert;
3 pm (Eastern) Feb 17, Remembrance at original ʻŌpūkahaʻia’s gravesite at Cornwall, CT;
9:30 am, February 18, 2018, commemoration services at Kahikolu Church;
9 am & 11 am, Feb 18, Mokuaikaua Church Services, Speaker to discuss Life of ‘Ōpūkaha’ia;
10 am, Feb 18, service at Henry ‘Ōpūkaha’ia Memorial Chapel/Hokuloa Church, Punalu‘u;
10 am (Eastern), February 18, 2018 Services at UCC Cornwall;
6 pm, February 17, 18, 24, 25 at Kalihi Union Church, a musical drama on life of ʻŌpūkahaʻia.

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Henry_Opukahaia,_ca. 1810s

February 8, 2018 by Peter T Young Leave a Comment

‘Friend of the Mission from the First’

“He had been the friend of the Mission from the first – had forsaken his vices, embraced the Gospel, joined the Church of Christ, and maintained a consistent life.”

“When he found that he must die, he resolved to retire to the island, and to that spot in that island, which had been familiar in his early days.”

“As he stood upon the shore of O‘ahu ready to depart, with the Missionaries near him, and multitudes of natives about him weeping because they should see his face no more …”

“… he declared, in the presence of all, his confidence in the Missionaries, and his joy in the religion which they had brought to the Islands and to himself …”

“… and then desired that all might be quiet, while, on the beach and under the open heavens, one of the Missionaries should commend him and them to the protection and guardianship of Almighty God.”

“Having retired to the home of his fathers, he a few days after died; and as he died, this venerable warrior and chieftain said, ‘I am happy – I am happy’ – a speech, which, we venture to say, no dying Islander ever uttered before the Missionaries arrived and preached the Gospel.”

“Some months before his death, he had his parting advice to his people committed to paper. Just before he left O‘ahu, it was read to him.”

“‘These are my sentiments still,’ said he; ‘and, on the day that I am taken away, I wish the people to be assembled, and these words to be read to them as mine.’”

“This document, like his other compositions, since his professed obedience to the Gospel, is described as breathing a spirit of piety, and exhibiting evidence of the Christian hope.”

“The evidences of his Christian character are thus enumerated by Mr. Bingham – ‘The consistency of his life with what he knew of the requirements of the Word of God – his steady adherence to Christian principles, which he professed to follow since his contest, preservation, and victory at Tauai …’”

“‘… his steady, warm, and operative friendship for the Missionaries; and his constant, earnest, and efficient endeavours, while his health would allow it, to promote the cause of instruction and religious improvement among the people …’”

“‘… his constancy in attending the worship of God – his firmness in resisting temptation – his faithfulness in reproving sin – his patience in suffering – his calm and steady hope of heaven, through the atonement of Christ …’”

“‘… whom he regarded as the only Saviour, to whom he had, as he said, given up himself, heart, soul, and body, to be his servant for ever —all combine to give him a happy claim to that most honourable title of Rulers on earth, a Nursing Father in Zion, and to the name of ‘Christian, the highest style of man.’’”

“‘This world,’ he said, ‘is full of sorrow: but, in heaven, there is no sorrow nor pain – It is good! – It is light! – It is happy!’”

“It is a subject of gratitude, that the life of so important a man was preserved during the troubles of last year, when his sudden removal might have been followed by most disastrous consequences.”

“Thanks should be rendered, also, for the gracious support which was afforded him, during his long illness, as death gradually advanced.”

“The power of religion was strikingly manifest in the victory, which, in this instance, faith gained over inveterate habits, pride, the love of sin, and the love of the world: nothing but Christian truth ever obtained such a conquest.”

“Such a man as Karaimoku would be a blessing to any nation.”

“He only wanted an early education, to have made him an accomplished statesman. The nation must long lament his loss, for there is no one who can fill his place.” (Missionary Register, 1828)

“Kalanimōku, whom the natives called (“kaula hao, iron cable, of the country, a compliment higher than the discharge of twenty-one guns from the fort would have been” (Bingham)), died in 1827.”

“Anticipating the approach of his dissolution from the progress of dropsy (edema – a condition characterized by an excess of watery fluid collecting in the cavities or tissues of the body), the old chief sailed from Honolulu for Kailua (Kona), where he wished to die.”

“Here, under an unsuccessful operation for his disease, he fainted, and after a few hours expired, on the 8th of February. In him the heathen warrior was seen transformed into the peaceful, joyous Christian.” (Anderson)

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William Pitt Kalanimoku (c. 1768–1827) was a military and civil leader of the Kingdom of Hawaii-Pellion

February 7, 2018 by Peter T Young 1 Comment

Oregon Mission

Early missions of the American Board of Commissioners for Foreign Missions (ABCFM) on the continent were to the Cherokee and Choctaw Indians of the southeast.

“Other Indian missions were begun shortly after this; in fact the next two decades saw the most widespread efforts of the Board upon the American continent. Many of these missions to Indian tribes were short lived and not very productive but there are three which stand out as of special interest: the mission to the Cherokees, the Oregon mission and the mission to the Dakotas.”

“The Oregon mission is famous for the part in it of Dr. Marcus Whitman and for its connection with the settlement of the northwest and the final inclusion of what are now the states of Washington and Oregon within the Union.”

“There are two controversies connected with this enterprise which have enhanced the interest it would have on other grounds.”

“One has to do with a very human feud between two families growing out of the fact that a certain young lady. Narcissa Prentiss, turned down one suitor and accepted another.”

“The rejected suitor was Rev. H. H. Spaulding who carried on a very successful work among the Nez Perce Indians in Idaho and the successful one was Dr. Marcus Whitman.”

“After Dr. Whitman had been commissioned by the Board to go on an exploratory expedition among the western Indians he was strongly advised to find him a wife to take with him. That didn’t seem hard to do for. in fact, he had already met Miss Prentiss and things were ripe for a proposal.”

“But he found it very difficult to find another couple who had the proper qualifications and who were willing and able to undertake the long and dangerous journey over the Oregon trail. It finally became apparent that the only such couple were Spaulding and his bride.”

“Now quite understandably Mr. Spaulding never liked Narcissa Whitman and eventually bad feeling developed between him and the doctor although there never seemed to be any between Mrs. Whitman and Mrs. Spaulding.”

“It is greatly to the credit of all concerned that the quarrel was finally settled and settled for good by frank and prayerful conferences and the help of other members of the mission.”

“Both the Spauldings and the Whitmans were completely devoted Christian missionaries; had they not been it is not likely that they could have worked together so long and finally disposed of their quarrel.”

“The other controversy has to do with the historic ride of Dr. Whitman back to the east in the winter of 1842-43. The question in dispute is whether he went east primarily to counsel with the Prudential Committee of the Board about the continuance of the mission …”

“… or to intercede at Washington in the interest of emigration into Oregon and the claiming of the northwest as United States territory. Did he ride as a patriot or as a missionary?”

“As a matter of fact it seems that Marcus Whitman went east with both objectives in mind. The Mission Station at Waiilatpu which was the Whitman’s place of work, a few miles from the present city of Walla Walla, was on the main trail then travelled to the Willamette Valley.”

“Every year larger and larger parties of immigrants passed the station. They started from Missouri in the spring and arrived at Waiilatpu late in the autumn sadly in need of supplies and human help generally. Dr. Whitman had become increasingly interested in this flow of immigration.”

“He was forever pleading with Secretary Greene of the Board to send out pious and industrious families to settle in that part of the territory.”

“While the Board didn’t do anything to help him hundreds and finally thousands came, some pious hut more who were not of any particular help to the cause of the Indian mission.”

“That part of the mission about Waiilatpu was never so prosperous as the one among the Nez Perces. The Indians were the Cayuses, a small and restless tribe number numbering not more than three hundred. “

“There were some among them who were faithful Christians and who worked at the farms which they cultivated under the instruction of Dr. Whitman and his helpers.”

“They had learned something of the Christian gospel before the Whitman party arrived and were accustomed to having daily devotions. Some children came to the school which was conducted when conditions permitted.”

“But the Indians finally came to feel, probably with some justification, that Dr. Whitman’s main interest was in the white settlement of the country. It seemed to them that he was a friend of the whites and they looked upon the white immigrants as threatening their own possession of rights to the land. They certainly had sufficient grounds for that fear.”

“Another and rather curious cause for antagonism toward Dr. Whitman contributed to the eventual tragedy. It was quite customary among the Indians to kill the ‘te wat’ or medicine man if the patient that he treated died.”

“Inevitably some of those whom Dr. Whitman treated died and he was held to blame for it. When there was an epidemic of measles the Indians suffered more than the whites …”

“… and many died as they had developed no immunity to the white man’s disease and also because they treated it by first sweating the patient and then having him plunge into cold water. So the sickness and deaths were blamed on the white men.”

“After a period of increasing tension and irritation, one day a general massacre was carried out and both Dr. and Mrs. Whitman along with a dozen others were killed.”

“The inevitable result was the pursuit and punishment of the Indians and this part of the mission was ended. The Cayuse tribe eventually lost its identity.”

“But the Nez Perces continued to make progress as a Christian community. The beginnings of the Church for the white population had been made in Oregon and Washington. Whitman College also constitutes a permanent memorial and fruit of the short and troubled career of Dr. Marcus and Narcissa Whitman.” (All from Hugh Vernon White, Secretary, The Congregational Church)

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