Hawaii | Page 381 | Images of Old Hawaiʻi

December 23, 2017 by Peter T Young 1 Comment

Articles of Arrangement

On December 23, 1826, the US signed a treaty with the Kingdom of Hawaii thus indirectly recognizing Hawaiian independence. (State Department Historian)

It was negotiated by Thomas Ap Catesby Jones; he called it ‘Articles of Arrangement’ (he felt he didn’t have authority to negotiate treaties, however, it is generally referred to as the Treaty of 1826) and it was Hawaiʻi’s first treaty with the US.

It “received the signatures of the Ruling Princes and Chiefs, in testimony of their approbation of them, and as a pledge of their sincere friendship and confidence in the American Nation, and their earnest desire to remain neutral and take no part in any foreign wars.” (Jones Report to Navy Department, 1827)

It effectively was a trade agreement between the US and the Hawaiian Kingdom, which was accepted and signed by Thomas ap Catesby Jones, and Kaʻahumanu as Queen Regent, Kalanimōku as Prime Minister, and the principal chiefs Boki, Hoapili, and Nāmāhāna. (Gapp)

“(A)n ornate ratification and promulgation ceremony occurred on December 23 when all the necessary high chiefs could be assembled.” Terms of the agreement were:

Treaty of Friendship, Commerce, and Navigation, between The United States and the Sandwich Islands, signed at Honolulu, December 23, 1826.

“Articles of agreement made and concluded at Oahu, between Thomas ap Catesby Jones, appointed by the United States, of the one part, and Kauikeaouli, King of the Sandwich Islands and his guardians, on the other part.”

“Article I. The peace and friendship subsisting between the United States and their Majesties, the Queen Regent and Kauikeaouli, King of the Sandwich- Islands, and their subjects and people, are hereby confirmed and declared to be perpetual.”

“II. The ships and vessels of the United States (as well as their consuls and all other citizens), within the territorial jurisdiction of the Sandwich Islands, together with all their property, shall be inviolably protected against all enemies of the United States in time of war.”

“III. The contracting parties, being desirous to avail themselves of the bounties of Divine Providence, by promoting the commercial intercourse and friendship subsisting between the respective nations …”

“… for the better security of these desirable objects, their Majesties bind themselves to receive into their ports and harbours, all ships and vessels of the United States …”

“… and to protect to the utmost of their capacity all such ships and vessels, their cargoes, officers, and crews, so long as they shall behave themselves peacefully, and not infringe the established laws of the land; the citizens of the United States being permitted to trade freely with the people of the Sandwich Islands.”

“IV. Their Majesties do further agree to extend the fullest protection within their control to all ships and vessels of the United States which may be wrecked on their shores, and to render every assistance in their power to save the wreck and her apparel and cargo …”

“… and, as a reward for the assistance and protection which the people of the Sandwich Islands shall afford to all such distressed vessels of the United States, they shall be entitled to a salvage or a portion of the property so saved …”

“… but such salvage shall in no case exceed one-third of the vessel saved, which valuation is to be fixed by a commission of disinterested persons, who shall be chosen equally by the parties.”

“V. Citizens of the United States, whether resident or transit, engaged in commerce or trading to the Sandwich Islands, shall be inviolably protected in their lawful pursuits, and shall be allowed to sue for and recover by judgment all claims against the subjects of His Majesty the King according to strict principles of equity and the acknowledged practice of civilized nations.”

“VI. Their Majesties do further agree and bind themselves to discountenance and use all practicable means to prevent desertion from all American ships which visit the Sandwich Islands …”

“… and to that end it shall be made the duty of all governors, magistrates, chiefs of districts, and all others in authority, to apprehend all deserters and to deliver them over to the master of the vessel from which they have deserted …”

“… and for the apprehension of every such deserter who shall be delivered over as aforesaid, the master, owner, or agent shall pay to the person or persons apprehending such deserter the sum of 6 dollars, if taken on the side of the island near which the vessel is anchored …”

“… but if taken on the opposite side of the island the sum shall be 12 dollars, and if taken on any other island the reward shall be 24 dollars, and shall be a just charge against the wages of every such deserter.”

“VII. No tonnage dues or impost shall be exacted of any citizen of the United States which is not paid by the citizens or subjects of the nation most favored in commerce with the Sandwich Islands; and the citizens or subjects of the Sandwich Islands shall be allowed to trade with the United States and her territories upon principles of equal advantage with the most favored nation.”

“Done in council at Honolulu, Island of Oahu, this 23rd day of December, in the year of our Lord 1826.” Signed by: Thos. Ap Catesby Jones, Ka‘ahumanu, Kalanimōku, Boki, Hoapili and Nāmāhāna.

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Na Mokupuni O Hawaii Nei-Kalama 1837

December 22, 2017 by Peter T Young Leave a Comment

John MacKey

Merchant ships crossing the Pacific needed to replenish food supplies and water. The maritime fur trade focused on acquiring furs of sea otters, seals and other animals from the Pacific Northwest Coast and Alaska.

The furs were mostly sold in China in exchange for tea, silks, porcelain and other Chinese goods, which were then sold in Europe and the United States.

Needing supplies in their journey, the traders soon realized they could economically barter for provisions in Hawai‘i; for instance any type of iron, a common nail, chisel or knife, could fetch far more fresh fruit meat and water than a large sum of money would in other ports.

Members of the crews of these early visitors were left at the islands either as agents for their ships or their owners, with instructions to learn the language and to collect cargoes of sandalwood, supplies, etc., or as deserters. (Cartwright)

“In the more precise terminology of the anthropologist (a beachcomber) is a regional variety of the world-wide class of individuals called by Hallowell ‘transculturites’…

“… persons who, throughout history, ‘are temporarily or permanently detached from one group, enter the web of social relations that constitute another society, and come under the influence of its customs, ideas and values to a greater or lesser degree’.” (Maude)

John Mackey (or M’Key), the first of the modern Hawai‘i beachcombers, had signed on at Bombay in 1785 as surgeon of the fur-trading vessel Captain Cook.

Left behind at King George’s Sound partly because of ill-health and partly to act as local agent, he soon became Indianized, being described as “equally slovenly and dirty with the filthiest of them all.” He was thus no amateur beachcomber when he landed in Hawai‘i. (Maude)

“John M’Key … was born in Ireland, and went to Bombay in the East India Company’s service. Two vessels (viz. the Captain Cook, Captain Loriè; and the Experiment, Captain Guise) were fitting out in 1785, on an expedition to the North West coast of America; that he engaged on board the Captain Cook as Surgeon.”

“They sailed from Bombay the 28th of November, 1785, and arrived at King George’s Sound the 27th of June, 1786. That being very ill of a purple fever (M’Key) was left behind for the recovery of his health, at the request of Mr. Strange, the Supercargo to both vessels.”

“Mr. Strange desired him to learn the language and to ingratiate himself with the natives, so that if any other vessels should touch there he might prevent them from purchasing any furs, promising at the same time to return for him the ensuing spring.”

“That the two vessels procured 600 prime sea otter skins during their stay here, and left the Sound the 27th of July, intending to sail for Cook’s River.”

“That the Sea Otter, Captain Hanna, from China, arrived at King George’s Sound in August, 1786, and that Captain Hanna offered to take (M’Key) on board, which he refused, alledging, that he began to relish dried fish and whale oil, was satisfied with his way of life, and perfectly contented to stay ’till next year, when he had no doubt of Mr. Strange sending for him …”

“… that Captain Hanna left the Sound in September. That the natives had stripped him of his cloaths, and obliged him to adopt their mode of dress and filthiness of manners; and that he was now a perfect master of their language, and well acquainted with their temper and disposition.”

“He had made frequent incursions into the interior parts of the country about King George’s Sound, and did not think any part of it was the Continent of America, but a chain of detached islands.”

“Mr. Etches assured me that no great dependance could be placed on M’Key’s story, he being a very ignorant young fellow, and frequently contradicting himself …”

“… but that entire credit might be given to that part of it respecting his adopting the manners of the natives, as he was equally slovenly and dirty with the filthiest of them all.”

“His knowledge of the language was greatly short of what he boasted; neither was he very contented in his situation, for he gladly embraced Captain Berkley’s offer of taking him on board, and seemed delighted to think he was going to leave so uncomfortable a place …”

“… however, admitting him to be possessed of but an ordinary capacity, he certainly must be better acquainted with the people here, from more than a year’s residence amongst them, than any occasional visitor could possibly be ; and there can be no doubt but that Captain Berkley found him extremely useful in managing his traffic with the natives.” (Dixon)

“In 1787, or less than ten years after the death of Cook, the Irish ship’s surgeon John Mackey, formerly in the East India Company’s service, was landed in Hawaii from the Imperial Eagle, en route to China, at his own request.” He may be considered the first foreigner to live in the Islands.

“Within a year he had been joined by three deserters – Ridler, carpenter’s mate of the Columbia; Thomas; and a youth named Samuel Hitchcock”

“Most of the early Europeans congregated on Hawaii itself, around the chief Kamehameha, who was quick to realise their importance to his plan for conquering the other islands; there were at least 11 with him in 1794.” (Maude)

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Imperial Eagle

December 21, 2017 by Peter T Young 1 Comment

Haili Church Choir

The Haili Church Choir began in 1902 under Harry K Naope, Sr, at the Kalepolepo Chapel, one of the seven branches of the Haili Church.

Naope was a music teacher in the public schools, and received his training in music at Lahainaluna Seminary on the island of Maui. He and Albert Nahale-a, Sr., Minister of Music, helped to create a viable, exciting, and rich choral agenda, in demand for community events.

Until the advent of church choirs, Hawaiian children learned to sing and play instruments from their parents and grandparents at home. Music was an essential part of family devotions, common in Old Hawai‘i.

At that time, the church was the foremost educational facility for most Hawaiians, and congregational singing was their first music “school.” (Haili Church)

The most musically talented adults and young people moved into the choir when it was formed. The majority of them could neither read nor write music, but they had excellent memorization abilities, learned from the intensive person-to-person training received at home.

The result of professional choir training under Naope was the development of not only many famous singers, but conductors and composers, as well. Helen Desha Beamer was, for many early years, Haili church organist.

Since the beginning of the 1900s, it has been the ‘training school’ for some of Hawai`i’s foremost names in traditional Hawaiian music, both sacred and secular.

In the 19th and early 20th centuries, church choirs were instrumental in the development of Hawaiian music. While they are not the oldest, nor was the choir officially named until 1909, the Haili Choir, because of its performance outreach, became the most prominent.

Unlike the choirs of today, Harry K Naope, Sr (grandfather of George Naope) had only one sheet of music from which to teach his choir members. He copied the music onto large sheets of butcher-type paper, and tacked these sheets to the walls of the Sunday school rooms. Choir members were required to memorize the songs from these sheets.

Also, because of the unreliability of the church’s pump organ and the lack of trained organists (most of whom were pianists), Naope wrote out and taught both sacred and secular compositions, and his translations of English songs into the Hawaiian language.

Thus, the Haili Choir learned, and became known for their A Capella singing, (without instrumental accompaniment) in the Hawaiian language.

Among the early Haili Choir notables to gain professional reputations were Joseph Kalima, Sr. and his sons (“The Hilo Kalimas”), Enoch “Bunny” Brown and His Hilo Hawaiians, Kihei Brown and his trio, the Nathaniel Sisters, the Brown Sisters, and falsetto star George Kainapau.

Generations of family musical groups also grew up in the Haili Choir, and their descendants today are well known: the Beamer family, the Browns, the Deshas, Punohus, Nahale-as.

Today’s Haili Church Choir is most often accompanied by piano, organ or other stringed instruments, although they still sometimes sing A Capella. (Lots of information here is from Haili Church and Hawaiian Music Hall of Fame.)

Haili Church Choir sing E Kuu Lei Lehua https://www.youtube.com/watch?v=xas-ZD3o3xM

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Haili Church Choir-Winner Singing Contest 1929

Haili Choir-2011

Haili Church – interior

Haili Award-Hawaiian Music Hall of Fame

Haili_Church,_Hilo

December 20, 2017 by Peter T Young 2 Comments

Seeds to the Hawaiian Mission

American Board of Commissioners for Foreign Missions (ABCFM) had its origin in the desire of several young men in the Andover Theological Seminary to preach the gospel in the heathen world. (The term ‘heathen’ (without the knowledge of Jesus Christ and God) was a term in use at the time (200-years ago.))

“The Board has established missions, in the order of time in which they are now named at Bombay, and Ceylon; among the Cherokees, Choctaws, and the Cherokees of the Arkansaw ….” (Missionary Herald)

The following are portions of a December 20, 1809 letter written by Samuel J Mills to the Rev. Gordon Hall, then a student in the Theological Seminary at Andover (he was later a Missionary in the island of Bombay.)

It speaks of ‘Ōpūkaha’ia and his influence in establishing the Hawaiian Islands Mission.

“Very Dear Brother, I received your kind letter, and feel much indebted to you. I have been in this place about two months. When I came, I found my worthy friend E. Dwight here …”

“… I roomed with him about two weeks, and then removed my quarters to the Rev. Mr. Stewart’s, with whom I have lived to the present time. As every day is not so singularly spent by me as this has been, I will notice something not a little extraordinary.”

“To make my narrative understood, you must go back with me to my first arrival in this place. Mr. Dwight, I then found, was instructing a native Owhyean boy. Two natives of this island arrived here five or six months ago, and this was one of them.”

“As I was in the room with Mr. Dwight, I heard the youth recite occasionally, and soon became considerably attached to him. His manners are simple; he does not appear to be vicious in any respect, and he has a great thirst for knowledge.”

“In his simple manner of expressing himself, he says, ‘The people in Owhyhee very bad – they pray to gods made of wood. Poor Indians don’t know nothing.’”

“He says, ‘Me want to learn to read this Bible, and go back then, and tell them to pray to God up in heaven.’ (Not having a place to stay,) I told him he need not be concerned; I would find a place for him. …”

“I told him he might go home with me, and live at my father’s, and have whatever he wanted. He then came with me to my room. I heard him read his lesson, and attempted to instruct him in some of the first principles of Christianity, of which he was almost entirely ignorant. …”

“I told him further, that as my father was one of the Missionary Trustees, he would no doubt obtain for him a support, if it was thought best to educate him, which is my intention to attempt so far as that he may be able to instruct his countrymen, and, by God’s blessing, convert them to Christianity. To this he could hardly object. …”

“He had been talking with the President of the College, and I told him I would see him on the subject … (and I) related to him a part of my plan, which was that Obookiah should go with me to my father’s, and live with him this winter …”

“… and be instructed in the first principles of reading and writing, as well as of Christianity, where he would be abundantly furnished with the means of acquiring both. …”

“The President came fully into the opinion that this was the most eligible course which could be pursued, if Obookiah was willing to go. Obookiah is his Indian name, and he is seventeen years old, I told him he would be glad to go; he was without a home – without a place to eat, or sleep.”

“The poor and almost friendless Owhyean would sit down disconsolate, and the honest tears would flow freely down his sunburn face; but since this plan has been fixed upon, he has appeared cheerful, and feels quite at ease.”

“I propose to leave town in two weeks, with this native of the South to accompany me to Torringford, where I intend to place him under the care of those whose benevolence is without a bond to check, or a limit to confine it. Here I intend he shall stay until next spring, if he is contented. Thus, you see, he is likely to be firmly fixed by my side.”

“What does this mean? Brother Hall, do you understand it? Shall he be sent back unsupported, to attempt to reclaim his countrymen?”

“Shall we not rather consider these southern islands a proper place for the establishment of a mission?”

“Not that I would give up the heathen tribes of the west. I trust we shall be able to establish more than one mission in a short time, at least in a few years; and that God will enable us to extend our views and labours further than we have before contemplated.”

“We ought not to look merely to the heathen on our own continent, but to direct our attention where we may, to human appearance, do the most good, and where the difficulties are the least. We are to look to the climate – established prejudices – the acquisition of language – the means of subsistence, &c. &c.”

“All these things, I apprehend, are to be considered. The field is almost boundless; in every part of which, there ought to be Missionaries.”

“In the language of an animated writer, but I must say, ‘he is of another country – O that we could enter at a thousand gates, that every limb were a tongue, and every tongue a trumpet to spread the Gospel sound!’”

“The men of Macedonia; cry, Come over and help us. This voice is heard from the north and from the south, and from the east, and from the west.”

“O that we might glow with desire to preach the Gospel to the heathen, that is altogether irresistible! The spirit of burning hath gone forth. The camp is in motion. The Levites, we trust, are about to bear the vessels, and the great command is, Go Forward.”

“Let us, my dear brother, rely with the most implicit confidence, on those great, eternal, precious promises contained in the word of God: …”

“‘And Jesus answered and said, verily I say unto you, There is no man that hath left house, or brethren, or sisters, or father, or mother, or wife, or children, or lands, for my sake and the Gospel’s, but he shall receive an hundred fold now in this time, houses, and brethren, and sisters, and mothers, and children, and lands, with persecutions; and in the world to come, eternal life.’”

“Be strong, therefore, and let not your hands be weak, for your work shall be rewarded. ‘Gird thy sword upon thy thigh, O most mighty, with thy glory and thy majesty; and in thy majesty ride prosperously, because of truth, and meekness, and righteousness; and thy right hand “shall teach thee terrible things.’” Let us exclaim with the poet:

Come then, and added to thy many crowns,
Receive yet one, the crown of all the earth.
Thou who alone art worthy! It was thine
By ancient cov’nant, e’er nature’s birth,
And thou hast made it thine by purchase since,
And overpaid its value with thy blood.”

By 1816, contributions to the ABCFM had declined. There were several reasons including post-War of 1812 recession and the fact that India and Ceylon (Sri Lanka) were too remote to hold public interest. (Wagner)

Folks saw a couple options: bring Indian and foreign youth into white communities and teach them there, or go out to them and teach them in their own communities. They chose the former. They formed the Foreign Mission School in Cornwall CT.

The school’s first student was Henry ʻŌpūkahaʻia (Obookiah,) a native Hawaiian from the Island of Hawaiʻi who in 1808-1809 (after his parents had been killed) boarded a sailing ship anchored in Kealakekua Bay and sailed to the continent. In its first year, the Foreign Mission School had 12 students, more than half of whom were Hawaiian.

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

ʻŌpūkahaʻia was being groomed to be a key figure in a mission to Hawai‘i, to be joined by Samuel Mills Jr. Unfortunately, ʻŌpūkahaʻia died at Cornwall on February 17, 1818, and several months later Mills died at sea off West Africa after surveying lands that became Liberia.

ʻŌpūkahaʻia, 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, a group of northeast missionaries, led by Hiram Bingham, set sail on the Thaddeus for the Sandwich Islands (now known as Hawai‘i.) With the missionaries were four Hawaiian students from the Foreign Mission School, Thomas Hopu, William Kanui, John Honoliʻi and Prince Humehume (son of Kauaʻi’s King Kaumuali‘i.)

Over the course of a little over 40-years (1820-1863 – the “Missionary Period”), about 184-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.

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Henry_Opukahaia,_ca. 1810s

December 19, 2017 by Peter T Young Leave a Comment

Ka Lāʻau Wī

He kapu ka Lāʻau Wī
Kanu kūikawā ia no ka ‘iewe

Ka Tamarind Tree, kapa ia Lāʻau Wī
Ka Lāʻau Wī, he Tamarind Tree
Noho ilalo ka ʻiewe
Ka ‘iewe o ka lani

He mana nui kēia lāʻau haole
Ka Lāʻau Wī kau ma wahi Kou

Ua hoʻolako ka malu
No ka Lani me kona mau poʻe

Aloha na poʻe i kēia lāʻau
A like me ko lākou aloha i ke aliʻi

Haʻina mai ana kapuana
O ka Lāʻau kaulana ma Kou

Kapu was the Tamarind Tree
Planted for the storing of the umbilical cord

Tamarind Tree called the Lāʻau Wī
The Lāʻau Wī is the Tamarind Tree
Below is the cord
The cord of Pauahi

Much power in the tree
The Tamarind Tree plant at Kou

The tree provided much shade
For the sacred one and her people

Her people loved the tree
Like they loved their chiefess

Thus is the Tamarind Tree story
Of the famous tree at Kou

(Ka Lāʻau Wī, Keliʻi Tauʻā & David Kauahikaua

“On the mauka Waikiki corner of King street and Fort were some native buildings which afterwards gave place to a wooden building … The next premises were the large property, well walled in, of the high chiefs, Paki and Konia, parents of Mrs. Pauahi Bishop.”

“There was a fine large straw house with wide veranda, ample grounds, and a long row of servant’s house. One of the beautiful ornaments of the place was a fine large tamarind tree …” (Streets of Honolulu in the Early Forties, Gilman)

“When Pauahi was born, her father, Abner Paki planted a Tamarind tree in the yard, but placed Pauahi’s ʻiewe (afterbirth) in the ground first to supply nourishment to that tree. This was located in the center of downtown Honolulu at (what is now) the corner of King St. and Bishop St.”

“This is where the family home was located, and when the city wanted to build the road into downtown, they asked Mr. Bishop for part of his yard, and named the street after them – Bishop St.”

“Across the street is Tamarind Park (all the trees in the park) and across the street is First Hawaiian Bank, the bank that Charles Reed Bishop founded.” (KSBE)

Born to Paki and Konia, “Bernice lived with Kīna‘u until she was eight years old, when she was sent to the Royal School. Paki and Konia were very desirous of retaining her as their own.”

“After the death of Kīna‘u, Governor Kekūanāoʻa yielded reluctantly to this wish, for he and the other chiefs had become very proud of the promising child.”

“At the urgent request of Konia and Paki, regular, official, and legal papers were made out, and, much to their satisfaction, the child was restored to them.”

“I doubt if she ever made any lengthened stay with her parents; probably nothing more than a call, and then with her old kahu [attendant] returning at once to the school.” (Gilman; Krout)

“At the birth of the much desired daughter, Victoria, who was born November 1, 1838, Bernice Pauahi was returned to her parents.”

“She was then eight years of age, and was one of the first pupils to enter the Family School for Young Chiefs, or the Royal School as it was more commonly known. It is not believed by those who knew Paki well, that he ever meant to surrender Bernice permanently to her foster mother.” (Krout)

“(in school, she) loved music, painting, gardening, horseback riding, reading, history and was an excellent writer, too. On Sundays they would attend Kawaiahaʻo church, which eventually became the home church of Princess Pauahi.”

“Not only did she sing in the choir, she also led it for a while. She was not only a student in the Sunday School, but she was a teacher as well. … She was a true servant of God.”

“The Will of Princess Pauahi is very important to the school. It gives us our marching orders and gives us direction. Pauahi actually named the school as printed in the Will, ‘to erect and maintain in the Hawaiian Islands two schools, each for boarding and day scholars, one for boys and one for girls, to be known as, and called the Kamehameha Schools.’”

“‘I desire my trustees to provide first and chiefly a good education in the common English branches, and also instruction in morals and in such useful knowledge as may tend to make good and industrious men and women; and I desire instruction in the higher branches to be subsidiary to the foregoing objects.’”

“‘I also direct that the teachers of said schools shall forever be persons of the Protestant religion, but I do not intend that the choice should be restricted to persons of any particular sect of Protestants.’”

“The first headmaster of the Schools was an ordained minister, the Reverend William B. Oleson (he had previously run the Hilo Boarding School – Protestant mission feeder school to Lahainaluna.)” (KSBE)

“I was always interested to see her out under a large tamarind tree surrounded by her people, many of whom had come in from the country to advise with her. She would sit for hours with the utmost patience listening to them.” (Krout)

The tamarind tree grew to ‘noble proportions,’ but was finally cut down to make way for modern buildings.” (Krout) A remnant of the tree is in the Kamehameha Schools Bishop Memorial Chapel. Today is ‘Founder’s Day’, birthday (December 19, 1831) of Pauahi.

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