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October 5, 2017 by Peter T Young Leave a Comment

‘Pine City’

After methodically buying up individual parcels, by 1907, Charles Gay, youngest son of Captain Thomas Gay and Jane Sinclair Gay, acquired the island of Lānaʻi (except for about 100-acres.) He was the first to establish the single-ownership model for Lānaʻi (with roughly 89,000 acres.)

Around 1919, Gay experimented with planting pineapple on a small scale. In November 1922 James Dole’s Hawaiian Pineapple Company, Ltd (HAPCo) acquired nearly the entire island and began the subsequent establishment of its pineapple plantation.

HAPCo was incorporated in 1901 by Dole and began its pineapple operations at Wahiawa on the Island of Oahu. Over the next two decades, the company grew in scale and prospered. Production increased from 1,893 cases of canned pineapple in 1903 to over 1,700,000 cases in 1920.

The acquisition of Lānaʻi “means that (the) pineapple business which has grown so rapidly into large proportions may safely grow much further. The future of canned Hawaiian pineapple looms large.” (HAPCo, 25th Anniversary)

Plans for building Lānaʻi City were drawn up in early 1923, as Dole and his partners set out to make Lānaʻi the world’s largest pineapple plantation.

Dole contracted Hawaiian Dredging Co of Honolulu to ‘establish a small town … with suitable water supply, electric lights, sewerage, etc,’ build a harbor with a breakwater and wharf at Kaumālapaʻu, and a road from there to the site of the new city. (HABS)

Dole had originally proposed that his main town on Lānaʻi be named Pine City. He preferred this name for the town as a shortened version of Pineapple City.

When the US Postal service began to set up postal operations there, it informed HAPCo that it would not allow the use of the name Pine City (apparently that name was already over-used on the US mainland). The main town was instead named Lānaʻi City. (HAPCo, 25th Anniversary)

With Hawaiian Dredging Co. contracted to build much of the infrastructure, it fell to HAPCo engineers to formulate the design of the new city’s layout and its buildings. For this task they turned to HAPCo plantation engineer David E Root and his assistant James T Munro.

Root was plantation engineer for HAPCo on Lānaʻi from 1923 to 1926. HAPCo hired Munro in 1923 to assist Root by taking charge of the ‘development and operation of the water system and other responsibilities.’ In 1926 Munro took over as plantation engineer, a position he held until 1939 when he was transferred to the Honolulu office.

Building construction in Lānaʻi City began in 1923 using Japanese work crews under the direction of Kikuichi Honda, who was a contractor on Maui before coming to Lānaʻi City to work for HAPCo.

Honda and his crew worked on buildings (mostly residences) into 1924. Honda left Lānaʻi in mid-1924 for reasons unknown and did not return to do any more construction work.

In his stead, he appointed a member of his 1923-24 construction crew, Masaru Takaki as the crew leader for building on Lānaʻi. Takaki directed building from 1924-1929. (HABS)

“Lānaʻi is about 60 miles from the cannery. So we needed a harbor. By cutting away the cliffs on one side, running a heavy breakwater into the ocean on the other and then dredging, we got it.”

“Then a road for heavy trucking – seven miles back and 1600 feet up into the island. That was built. Water was brought across the mountain range on the windward side of the island to a reservoir near the town.”

“A city was needed where laboring families and overseers could live happily. Lānaʻi City stands (as) a model community of its kind – population already past 1,000 and complete even to stores, bank, schools, hospital, Buddhist temple, ‘movies’ and ‘Mayor!’”

“The island is completely organized and is in daily touch with the cannery by radio telephone.” (HAPCo, 25th Anniversary) (Lānaʻi City would ultimately house about 3,000 HAPCo employees and their families.)

Under Dole’s tenure, the Lānaʻi plantation and city grew, and at one time the island supported nearly 20,000 acres of cultivated pineapple, making it the world’s largest plantation.

Lānaʻi City blossomed upon the landscape; most of the buildings and streets which we still see today were constructed during this short period.

By March 1924, the general layout of Lānaʻi City was established and some 40 buildings—many of which remain in the present-day Lānaʻi City—were built or were under construction.

In the early years of the plantation, the largest group of immigrant laborers was made up of skilled Japanese carpenters and stone masons. Their initial work was undertaken on an almost barren landscape, overgrazed by years of sheep, goat, and cattle pasturing.

Lānaʻi City was the first planned community in the Territory of Hawaii and today is the last intact plantation town in Maui County.

It was laid out and built using the contemporary principles of the Garden City planning concept developed in the 1890s and adopted in the 1920s by the HSPA.

This was a rejection of the model of worker housing as an industrial slum. It embraced the idea that a well planned and laid out city in the midst of a greenbelt with open spaces and tree-lined streets was more conducive to worker productivity.

For seventy years, from 1922 to 1992 when the last harvest took place, the name “Lānaʻi” was synonymous with pineapple.

Early photographs of Lānaʻi City do not show it to be appreciably superior to other, contemporaneous plantation towns.

However, the wide streets and commodious-looking structures eventually enhanced by thousands of Norfolk pine trees make Lānaʻi City now one of the handsomest small towns in Hawaii. (HABS) (Lots of information here is from Lānaʻi Culture & Heritage Center, HABS and HAPCo 25th Anniversary.)

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Filed Under: Economy, General, Buildings, Place Names, Prominent People Tagged With: James Dole, Lanai City, Pine City, Hawaii, Lanai

October 4, 2017 by Peter T Young 2 Comments

Gertrude Gardinier

“I found out very early that I could be as naughty as I liked with my nurses and I enjoyed that very much, because I was naturally naughty, I suppose.”

“I remember that I envied my friends very much and I envied the children of the servants, who did quite as they pleased, even more. Then I can remember a quite new sensation which came to me when I found out that they also envied me. That was a very delicious feeling.”

“It served to give quite a new taste to life and I was not lonely for a long while after that. It came about in this way. I had a friend, a very jolly, careless little girl, and one day when we had been playing together we went up into my bedroom and she threw herself down on my bed.”

“I remember how my nurse rushed at her across the room, ‘How dare you,’ she said, and she took hold of her roughly and pulled her to the floor. ‘Sit there!’ she said, ‘that is the place for you.’”

“‘The little girl went home and I thought about it a long time. I never had seen my nurse angry and it made a great impression on me. ‘Why is the floor the place for her?’ I asked, and my nurse said, ‘Because.’”

“‘That didn’t seem a very good answer and then I asked, for the first time I think, ‘Why shouldn’t people touch me or use my things or sit on my chair or on my bed?’”

“‘And my nurse said, ‘Because you are a Princess and the others are not.’ ‘Is it very nice to be a Princess?’ I asked, and my nurse said that it was the nicest thing in the world except to be a Queen, and after that, although I was glad I was a Princess, I always wanted to be a Queen.’”

“‘Always?’ ‘Yes always,’ answered Kaiʻulani. ‘Why shouldn’t I tell the truth about it? I was mad with joy when the news of the proclamation declaring me heiress to the kingdom reached me abroad.’”

“‘I said to myself like a little girl, ‘Now some day I shall be a Queen.’ And meantime, after the Queen, I would come first in the kingdom. I thought my heart would break when I heard that the monarchy was overthrown, and I had all a girl’s disappointment, and I think all a Queen’s. I had wanted to be a good Queen some day.” (Kaʻiulani, The Call, August 7, 1898)

First Miss Barnes, then Miss Gertrude Gardinier, and later Miss de Alcald served as governesses to Kaʻiulani.

Kaʻiulani’s governess, Miss Barnes, of whom the family was very fond, died unexpectedly in 1883. Replacements were tired, but the arrival of Gertrude Gardinier from New York changed that.

Kaʻiulani’s mother, Likelike, approved immediately and the ten-year-old Kaʻiulani and Miss Gardinier took to each other immediately.

In 1885, Gardinier wrote to her parents noting, “She is the fragile, spirituelle type, but very vivacious with beautiful large, expressive dark eyes. She proves affectionate; highly spirited, and at times quite willful, though usually reasonable and very impulsive and generous.” (Zambucka)

“Miss Grandinier’s lessons were always so lively. We would awaken early, and then take breakfast out on the lanai – veranda – to enjoy the bright morning sunshine.”

“I always like a cup of rich, hot coffee, by Miss Gardinier insisted that I also drink fresh milk each day. At times, I know she thought me frail, and she was sure the milk would make me more robust.”

“Then we would read and write, and she would teach me about history. Names and dates and places that I would try very hardtop imagine. The music lessons were my favorite. Our family was fond of music.” (Kaʻiulani; White)

“Miss Gardinier said it was important for me to concentrate on my studies, because one day I will be called upon to rule our people, and I must be a wise and learned Queen.”

“In the afternoons, after my rest, we would often attend social engagements. These are many skills I need to learn, so that I will be able to receive and greet people properly, and be a gracious hostess.”

“Miss Gardinier and I used to discuss God a great deal. Then we would read the Bible. I have so many questions, but the Reverend says that all of the answers in the world as in the Good Book.”

“Mama once told me that when the missionaries first came to Hawaii, our people called the Bible ‘God in a little Black Box.’ You see, it was the only book they had ever seen.” (Kaʻiulani; White)

Gardinier remained at ʻĀinahau as Kaʻiulani’s governess until the day of her wedding to Mr Albert Heydtmann in May 1887. (Zambucka)

On a later visit to, now, Mrs Heytmann, Kaiʻulani noted, “I wish everything was the way it used to be.” Gertrude Heytmann responded, “I know, but you are very strong, Kaʻiulani. You will not only survive these changes, but you will thrive.” (White)

“Miss Gardinier – oh how I miss her! – always told me my moods changed like the tropical winds. I confess that I was often very willful with her, and I am sorry now, but such fun we had!” (Kaʻiulani; White)

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Filed Under: Ali'i / Chiefs / Governance, Prominent People Tagged With: Hawaii, Kaiulani, Ainahau, Miriam Likelike Cleghorn, Gertrude Gardinier

October 3, 2017 by Peter T Young 1 Comment

Ahole Hōlua

“A fair road leads across a barren a-a flow to Miloli‘i, the largest and best specimen of an exclusively Hawaiian village on the Island, which is seldom visited.”

“It is splendidly situated by a sand beach, the sea coming right up to the yard walls, and is inhabited by a rather large population of Hawaiians, who prosper through the fishing which is almost phenomenally good.”

“A fair trail leads south to Honomalino, where there are no houses, but a splendid sand beach, where turtle abound. The trail leads south, along the beach, to the Okoe landing, where there is only one house, and to Kapu‘a, used as a cattle shipping point, where there are two houses.”

“Just south of this is Ahole, where there is a perfect papa hōlua, about 400 to 500 feet long, appearing as if it had been built but yesterday.” (Kinney, 1913)

Hōlua are massively constructed ramps, made of stacked stone, that were used as tracks for wooden sleds by the ancient Hawaiians.

The flat slope was covered with grasses to make the narrow fragile sleds able to reach high rates of speed on their downward runs. It starts with a running platform along which the sledder raced before flopping down on the sled at the beginning of the slope down. (NPS)

Hōlua sledding was restricted to the chiefs. A track of rock, layered with earth and made slippery with grass, was made for tobogganing on a narrow sled.

Hōlua sledding was the most dangerous sport practiced in Hawai‘i. The rider lies prone on a sled the width of a ski and slides down a chute made of lava rock.

The sled or papa consisted of two narrow and highly polished runners (three inches apart,) from 7- to 18-feet in length, and from two to three inches deep. The papa hōlua (canoe sled) is a reflection of the double-hulled canoe.

The two runners were fastened together by a number of short pieces of woods varying in length from two to five inches, laid horizontally across the runners.

“Coasting down slopes… Sliding on specially constructed sleds was practiced only in Hawaii and New Zealand,” wrote historian Kenneth Emory. “The Maori sled, however, was quite different from the Hawaiian… One of the Hawaiian sleds, to be seen in [the] Bishop Museum, is the only complete ancient sled in existence.”

“The narrowness and the convergence of the runners toward the front should be noticed. Coasting on these sleds was a pastime confined to the chiefs and chieftesses.”

The Reverend Hiram Bingham provides a descriptive account of this sport: “In the presence of the multitude, the player takes in both hands, his long, very narrow and light built sled, made for this purpose alone, the curved ends of the runners being upward and forward, as he holds it, to begin the race.”

“Standing erect, at first, a little back from the head of the prepared slippery path, he runs a few rods to it, to acquire the greatest momentum, carrying his sled, then pitches himself, head foremost, down the declivity, dexterously throwing his body, full length, upon his vehicle, as on a surf board.”

“The sled, keeping its rail or grassway, courses with velocity down the steep, and passes off into the plain, bearing its proud, but prone and headlong rider, who scarcely values his neck more than the prize at stake.” (Bingham)

The Ahole Hōlua consists of a steeply sloping sliding ramp (about 200-feet long) and runway (75-feet long – high on the eastern or top end of the slide.)

An alignment of water-worn stones and a rise in height of approximately 1-foot marks the beginning of the slide itself. Aside from these water-worn stones, the rest of the slide surface and facing is constructed with aa stones of varying size.

The height of the slide varies to make a smooth steep slope. The first meter or so from the top is fairly flat; the next 100-feet are steeply sloping, at least 1:3. The next 50-feet form a very steep slope 5′:11′. The last 65-feet are again flat and the surfaces change to ‘ili‘ili and coral with only in small amounts of aa strewn about.

On the aa bluff to the north of the hōlua are large numbers of what appear to be the gallery terraces and platforms, walls, stepping stone trails, shelters and walled enclosures.

These are situated in such a manner as to present a good view of the slide and it is not improbable that these features were used for just that function.

The surface of the entire area between these features is covered with the ‘popcorn and peanuts’ of the day – opihi, cowrie, pipipi and conus together with kukui nut shells, animal bone and coconut fragments. (NPS)

This is one of the best preserved hōlua on Hawai‘i Island, arid within the entire state. Interesting and significant here is the presence of a number of platforms constructed of stone that are located alongside the hōlua. These were undoubtedly for the spectators who watched the sport.

A hōlua of this magnitude and elegance indicates the complexity of ancient Hawaiian culture wherein large labor forces could be marshalled to produce a luxury structure dedicated to a recreational use by the higher ranking Hawaiians.

The creation of a proper slide, with its required slope (much like that of a western ski jump), flatness of top, and proper length to ensure both sled speed and a deacceleration area, are indicative of the highly developed skills of the ancient Hawaiians in stonework engineering. (NPS)

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Filed Under: Ali'i / Chiefs / Governance, Hawaiian Traditions Tagged With: Hawaii, Holua, Kona Coast, Ahole Holua

September 30, 2017 by Peter T Young 1 Comment

Date Line

The date line is the logical consequence of the so-called Circumnavigator’s Paradox, which was known to scientists before it was witnessed for the first time by Antonio Pigafetta in the early 16th century.

One of only 18 crew members out of 237 to survive Ferdinand Magellan’s first circumnavigation of the globe, Pigafetta kept a diary throughout the voyage. When the ship Victoria made landfall at the Cape Verde islands after almost three years’ absence from lands accustomed to Western timekeeping, he noted: (Jacobs, NY Times)

“On Wednesday, 9th July (1522,) we … sent the boat ashore to obtain provisions … And we charged our men (that) they should ask what day it was.”

“They were answered that … it was Thursday, at which they were much amazed, for to us it was Wednesday, and we knew not how we had fallen into error. For every day I, being always in health, had written down each day without any intermission.”

Pigafetta then concluded, “As we were told since, there had been no mistake, for we had always made our voyage westward and had returned to the same place of departure as the sun, wherefore the long voyage had brought the gain of twenty-four hours, as is clearly seen.” (Magellan’s Voyage, Pigafetta)

“(T)he Europeans in the Sandwich Islands reckon time from West to East, brought through Canton, so that we who brought time from East to West, were a day behind them in reckoning, just as was the case in Kamtschatka and the Russian settlements.”

“The same difference was the case between neighboring cities of San Francisco and Port Bodega. When one must take into account the old and the new calendar, the reckoning of time from East to West here, Greenwich time, ship time, mean time, and apparent time, sun time and star time, the astronomical day, etc., it is not easy to say what is the time of day.” (Adelbert Von Chamisso; 1816; HHS)

In October 1884 astronomers and representatives from various countries convened in Washington at the International Meridian Conference to recommend a common prime meridian for geographical and nautical charts that would be acceptable to all parties concerned.

Twenty-six nations, represented by 41 delegates, participated in the conference; Luther Aholo (Privy Counsellor) and William DeWitt Alexander (Surveyor General) went to Washington as a commissioner from the Kingdom of Hawaii to the International Meridian Conference in 1884 (Alexander also represented the Republic of Hawaii in 1893-1894.)

The Greenwich Meridian was chosen for international use at the International Meridian Conference on October 22, 1884; “from this meridian longitude shall be counted in two directions up to 180 degrees, east longitude being plus and west longitude being minus.” (Resolution III, International Conference, 1884)

Given the North and South poles, which are approximately the ends of the axis about which the Earth rotates, and the Equator, an imaginary line halfway between the two poles, the parallels of latitude are formed by circles surrounding the Earth and in planes parallel with that of the equator.

If the circles are drawn equally spaced along the surface of the sphere, with 90 spaces from the equator to 90 degrees North and South at the respective poles, each is called a degree of latitude.

Meridians of longitude are formed with a series of imaginary lines, all intersecting at both the North and South poles, and crossing each parallel of latitude at right angles but striking the equator at various points.

While the Conference decided on the Prime Meridian through Greenwich, they did not determine its anti-meridian. 180 degrees east (and west) of Greenwich was the natural choice for the International Date Line.

However, neither the International Meridian Conference, nor any other subsequent global committee, ever sanctioned its ‘official’ use. (Jacobs, NY Times) No international agreement, treaty or law governs the precise location of the date line. (Ariel)

The International Date Line exists for a specific reason. It marks the time zone border where the date is actually changed by a whole day.

The International Date Line prevents the date from being uncoordinated with the real calendar. If you cross the date line during travel while you’re moving in an easterly direction, you must subtract a day, but if you cross the date line moving in the opposite direction – west – then you must add a day. Ultimately, it helps keep everyone across the world synced up with the real time. (WorldTimeServer)

Due to the lack of any international guide lines for the location of the date line, 20th-century map makers have tended to follow the recommendations of the hydrographic departments of the British and the American Navy.

Both departments regularly issue charts and pilot books for the Pacific Ocean region that represent the date line as a series of connected straight lines (or better ‘circle segments’). The earliest recommendations issued by these departments referring to the date line appear to date from 1899 and 1900.

Two adjustments of the date line took place in 1910 near the island chain of Hawai‘i and between Samoa and the Chatham Islands. (Utrecht University)

No record can be found as to when Hawai‘i decided it was east rather than west of the International Date Line, but presumably this occurred not too many years after Chamisso’s visit.

Moreover, according to Howse, “The date line as originally drawn had a kink to the westward of the Hawaiian Islands to include Morrell and Byers islands which appeared on nineteenth-century charts at the western end of the Hawaiian chain. It was then proved that they did not exist, so the date line was straightened out.” (Schmitt & Cox)

North of the Bering Strait, at the latitude of Wrangel Island (Ostrov Vrangelya, and considered part of Russia) that separates the East-Siberian Sea from the Chukchi Sea, the date line experienced some local adjustments during the early 1920s.

A Canadian expedition to colonize the barren island failed miserably and by 1926 the Russians had re-established their claim by settling the island with Russian-Siberian colonists.

The temporary adjustment of the date line in 1921 to bisect Wrangel Island would appear to indicate the initial recognition of the Canadian claim on this island by the British Hydrographic Department. (Utrecht University)

In 2011, Samoa changed the date line near them – as “the clock struck midnight (10:00 GMT Friday) as 29 December ended, Samoa and Tokelau fast-forwarded to 31 December, missing out on 30 December entirely.”

“Samoa announced the decision in May in a bid to improve ties with major trade partners Australia and New Zealand.
Neighbouring Tokelau decided to follow suit in October.” (BBC)

The change comes 119 years after Samoa moved in the opposite direction. Then, it transferred to the same side of the international date line as the United States, in an effort to aid trade.

The date line doesn’t just demarcate days; generally north of the equator severe tropical cyclones east of the date line are referred to as hurricanes, west of the date line they are caller typhoons (if a named hurricane crosses the dateline, it keeps the same name, but is then referred to as a typhoon.) (NOAA)

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TimeZones-International Prime Meridian
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International Meridian Conference attendees
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SAMOA-TIME/ - Map locating Samoa and the international date line. The Pacific island nations is changing its date on Friday. RNGS. (SIN01)
SAMOA-TIME/ – Map locating Samoa and the international date line. The Pacific island nations is changing its date on Friday. RNGS. (SIN01)
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Samoa Change in Date Line

Filed Under: Economy, General Tagged With: International Date Line, Hawaii

September 29, 2017 by Peter T Young 1 Comment

When Hiram Met Sybil

For a while, the American Board of Commissioners for Foreign Missions (ABCFM) prohibited unmarried persons from entering the mission field. The Board believed that married missionaries could cope better with hardships and resist sexual temptations.

Thus, they required young men to be engaged at least two months before entering the mission field. To help the would-be missionaries find wives, the ABCFM had an ongoing list of “missionary-minded” women who were considered “young, pious, educated, fit and reasonably good-looking.” (Christian History Institute)

“Missionaries are ambassadors of Jesus Christ, beseeching people to be reconciled to God. Their business is not with believers, but unbelievers; they are not pastors or rulers, but evangelists.”

“Their first duty is to gather a local congregation. They will be spiritual leaders to it, but will leave it to a native minister and move on to preach the gospel in some other place. The sole exception is when a church is organized and there is no suitable native pastor available.”

“The missionary should raise up ministers and give them responsibility. Too many missionaries in any area will retard the development of the churches. Missionaries should be married, and their home will be a model of Christian family life.” (Legacy of Rufus Anderson; Beaver)

“How to improve the social life of a nation so demoralized and degraded, was a problem not easy of solution. Uncouth manners were to be corrected, and modes of dress and living to be improved. Only married missionaries could do this. Living models of domestic Christian life were indispensable.” (Anderson, 1872)

Augustine George Hibbard, in his history of the town of Goshen (where the ordination took place), notes the description of the time that Hiram met Sybil (his future wife), at the ordination (September 29, 1819) of then-single missionary Hiram Bingham (as told by Reverend AC Thompson).

“Nor was there wanting a touch of romance. Next to the singing of Melton Mowbray, the incident which lingered most vividly in the recollections of the people is one which they rightly regarded as a marked interposition of God’s good providence.”

“Oral traditions in regard to it have so many slight variations of detail, that I give what will be accepted as authentic and final, an extract from a letter written, at my request, by Mr. Bingham, many years since:”

“On leaving Andover, at the close of my course there, I took a rough journey to Goshen, and as the friends were gathering thickly there, in the afternoon previously to my ordination, Mr. Thurston and myself submitted to the requisite examination which was somewhat extended to meet the rising interest in the cause of our contemplated mission.”

“I was quartered at the Rev. Mr. Harvey’s. He and others attended, in the evening, a Bible Society meeting; but fatigued with closing all up at Andover, my journey and examination, I chose to stay quietly at the house of Mr. Harvey.”

“In the course of the evening, a gentleman, Rev. Mr. Brown, called and asked for lodgings for himself and a young lady, whom he had brought with him from the valley of the Connecticut. I stepped over to the meeting, and privately asked Mr. Harvey what should be done with them.”

“He replied laconically, and with little interruption to the routine of Bible meeting business, ‘Take them to Deacon Thompson’s.’ I offered, therefore, to accompany them thither.”

“Mr. Brown went to the public house, and brought out the young lady, introduced her to me, and took us into his vehicle, and, at my direction, drove to Deacon Thompson’s.”

“I had taken cold by a night’s ride over the mountains, and I wrapped a handkerchief about my neck, chin, and mouth, that cold evening, and this awakened ready sympathy in the sensitive heart of the young lady, who had for years been warmly interested in the missionary cause.”

“Mr. Brown had introduced her as Miss (Sybil) Moseley, the name of a lady teacher at Canandaigua, NY, whom Rev. Levi Parsons had mentioned to me as a most amiable, and thoroughly qualified companion for a missionary.”

“During the whole interview, the ride, and the call at your father’s, my mind was intently querying whether this could be the very same.”

“When introduced by your kind parents into the parlor, and seated by a hospitable fire, we sat and conversed for a few minutes. I measured the lines of her face and the expression of her features with more than an artist’s carefulness, and soon took leave of her, and Mr. Brown, and the family, receiving some very generous cautions from her respecting my cold.”

“The next day I learned that she was the young lady of whom Brother Parsons had spoken so highly. I saw her in the course of the next day most intensely interested in the missionary cause, and learned a good deal about her from Mr. Harvey, Brother S. Bartlett and wife, and Brother Ruggles and wife, about to embark for the Sandwich Islands.”

“I mentioned the case to Dr. Worcester, Mr. Evarts, and my brother, and asked their counsel. A prayer-meeting was arranged at Mr. Harvey’s while I authorized Dr. Worcester to ascertain from her whether a private and special interview with me would be allowed.”

“He saw her while prayers were offered for Divine guidance. He stated my case, held up the great work at the Islands with which her soul was already filled, and left her with the words, ‘Rebecca said, I will go.’”

“Returning to Mr. Harvey’s, he told me I could see her. I gave her some account of myself, put into her hands a copy of my statement to the Prudential Committee, in offering myself to the work, asked her to unite with me in it, and left her to consider till the next day whether she could give me encouragement, or not.”

“The next day she said she would go with me to her friends, and, if they did not object, she thought she should not. It was arranged for us to ride in a chaise to Hartford. The result you know (they married less than 2-weeks later).” (Hiram Bingham)

On October 23, 1819, Hiram and Sybil, and the rest of the Pioneer Company of American Protestant missionaries, set sail on the Thaddeus for Hawai‘i. By the middle of the trip, four of the wives were pregnant.

Sybil was pregnant when they arrived at Kailua-Kona on April 4, 1820. That first child of Hiram and Sybil, Sophia Mosely Bingham, is my Great-Great Grandmother.

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Portraits_of_Hiram_and_Sybil_Moseley_Bingham,_1819,_by_Samuel_F.B._Morse
Portraits_of_Hiram_and_Sybil_Moseley_Bingham,_1819,_by_Samuel_F.B._Morse

Filed Under: Missionaries / Churches / Religious Buildings Tagged With: Hawaii, Missionaries, Hiram Bingham, Sybil Bingham, Goshen, Ordination

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