Hawaiian Mission Houses Historic Site and Archives

June 29, 2024 by Peter T Young 1 Comment

A Day in the Life

“June 29th. A busy day. – – – -”

In part, the sole entry for that day in Sybil Bingham’s journal (1820) helps to describe what life was like for the families of the early missionaries in Hawaiʻi.

The Prudential Committee of the ABCFM in giving instructions to the pioneers of 1819 said: “Your mission is a mission of mercy, and your work is to be wholly a labor of love. … Your views are not to be limited to a low, narrow scale, but you are to open your hearts wide, and set your marks high. You are to aim at nothing short of covering these islands with fruitful fields, and pleasant dwellings and schools and churches, and of Christian civilization.” (The Friend)

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 ABCFM in the Hawaiian Islands.

One of the first things the missionaries did was to learn the Hawaiian language and create an alphabet for a written format of the language. Their emphasis was on teaching and preaching.

The missionaries were scattered across the Islands, each home was usually in a thickly inhabited village, so that the missionary and his wife could be close to their work among the people.

In the early years, they lived in the traditional thatched houses – “our little cottage built chiefly of poles, dried grass and mats, being so peculiarly exposed to fire … consisting only of one room with a little partition and one door.” (Sybil Bingham) The thatched cottages were raised upon a low stone platform. Later, they lived in wood, stone or adobe homes.

The missionaries did not bring much furniture with them (and there were no stores or lumber yards,) so boxes in which their goods had been packed coming to the Islands served as tables and chairs.

However, “To-day I have been presented with what I may call an elegant chair …. My husband, I believe, was never a chair-maker before, but happy for me and the Mission family that he is every thing.” (Sybil Bingham, June 22, 1820)

(When the Binghams left the Islands in 1840, they took the chair with them; Sybil refused to part with it. Her wish was that when the last summons came she might be found in that chair, and her wish was granted when she died in 1848. (Bingham Journal))

The missionary family’s day began at 4 am (… it continued into the night, with no breaks.)

The mission children were up then, too; in the early morning, the parents taught their children. “We had one tin whale-oil lamp between us, with a single wick…. Soon after five we had breakfast.” (Bishop)

By 9 am, after accomplishing all domestic duties and schooling of the children, the wives would begin the instruction of the Hawaiian children – and taught them for six solid hours, occasionally running into the house to see that all was straight.

“Very soon I gathered up 12 or 15 little native girls to come once a day to the house so that as early as possible the business of instruction might be commenced. That was an interesting day to me to lay the foundation of the first school ever assembled”. (Sybil Bingham)

These early missionaries taught their lessons in Hawaiian, rather than English. In part, the mission did not want to create a separate caste and portion of the community as English-speaking Hawaiians. (In later years, the instruction, ultimately, was in English.)

“It has been a busy day – have done fitting work, of gowns, for two or three native women, – attending to the reading of others, – instructing our school children, entertaining Mr. Allen, and his little Peggy who has been with us through the day, writing a little, etc., etc. The days glide smoothly with us inwardly.” (Sybil Bingham)

“During the period from infancy to the age of ten or twelve years, children in the almost isolated family of a missionary could be well provided for and instructed in the rudiments of education without a regular school … But after that period, difficulties in most cases multiplied.” (Hiram Bingham)

“Owing to the then lack of advanced schools in Hawaii, the earlier mission children were all ‘sent home’ around Cape Horn, to ‘be educated.’ This was the darkest day in the life history of the mission child.”

“Peculiarly dependent upon the family life, at the age of eight to twelve years, they were suddenly torn from the only intimates they had ever known, and banished, lonely and homesick, to a mythical country on the other side of the world …”

“… where they could receive letters but once or twice a year; where they must remain isolated from friends and relatives for years and from which they might never return.” (Bishop)

Missionaries were torn between preaching the gospel and teaching their kids. “(M)ission parents were busy translating, preaching and teaching. Usually parents only had a couple of hours each day to spare with their children.” (Schultz)

Very prominent in the old mission life was the annual “General Meeting” where all of the missionaries from across the Islands gathered at Honolulu from four to six weeks.

“Often some forty or more of the missionaries besides their wives were present, as well as many of the older children. … Much business was transacted relating to the multifarious work and business of the Mission. New missionaries were to be located, and older ones transferred.” (Bishop)

The annual gathering of the Cousins, descendants of the early missionaries, continues. Our family is part of the Society and Cousins. Hiram and Sybil Bingham (Hiram was leader of the first 1820 group of missionaries to Hawai‘i) are my great-great-great grandparents.

Today, the Hawaiian Mission Children’s Society, a nonprofit educational institution and genealogical society, exists to promote an understanding of the social history of nineteenth-century Hawai‘i and its critical role in the formation of modern Hawai‘i. I am proud to have served as President of the Society.

The Society operates the Hawaiian Mission Houses Historic Site and Archives, comprised of three historic buildings and a research archives with reading room. The Society also compiles the genealogical records of the American Protestant missionaries in Hawai‘i and promotes the participation of missionary descendants in the Society’s activities.

Through the Site and Archives, the Society collects and preserves the documents, artifacts and other records of the missionaries in Hawai‘i’s history; makes these collections available for research and educational purposes; and interprets the historic site and collections to reflect the social history of nineteenth century Hawai‘i and America.

Persis_Goodale_Thurston_Taylor_–_Kailua_from_the_Sea,_1836

Kailua, about 1836. As it appeared to one of Mrs. Thurston’s daughters.

P-03-View of Country back of Kailua

Kaawaloa, Kealakekua Bay. A copperplate engraving from a drawing by Lucy or Persis Thurston about 1835

P-06 View of Waimea-Engraved at Lahainaluna

Lahainaluna from Dibble

P-11 Lahaina as seen from Lahainaluna-noting_whaling_ships_off-shore

The Mission Seminary at Lahainaluna on Maui in the 1830s, from Hiram Bingham I’s book

P-15 Lahainaluna

fig-11_hhs-003 Kaluaaha Molokai

P-01 Hilo Mission Houses

MISSION HOUSE AND CHAPEL-from ‘Eveleth’s History of the Sandwich Islands,’ Philadelphia-(LOC)-1831

P-27 Honolulu_puawaina (View of Honolulu from Punchbowl)-1837

P-32_hmcs Meetinghouse&School Kaneohe

April 18, 2024 by Peter T Young 1 Comment

Prefab Construction in Hawaiʻi

The 1821 Frame House at Mission Houses Historic Site and Archives was one of Hawaiʻi’s early prefab houses. They precut the lumber on the continent, then delivered it to Hawaiʻi and erected the house. It’s still there.

The timbers of Maine white pine were cut and fitted in Boston in 1819 and came around the Horn on the brig Thaddeus with the Pioneer Company in April 1820, arriving first in Kona. The frame of the house arrived in Honolulu on Christmas morning of that year on board the ship Tartar.

Construction of the house wasn’t necessarily smooth – it was some weeks before the King would permit its erection. Construction did not begin until April, and the frame had by that time been injured by exposure to the tropical sun.

The boards for the roof could not be found, and it was concluded that they were never put aboard ship. Other lumber had been damaged enroute, and some was stolen after arrival at Honolulu. The balance had to be eked out by boards purchased locally.

During the shingling, the scaffolding collapsed, injuring one of the men. The siding of rough feather-edged boards proved leaky, and attempts were made to stop the cracks with rags soaked in tar. (Mission Houses; Peterson)

The Frame House was used as a communal home by many missionary families who shared it with island visitors and boarders. It is the oldest wood frame structure still standing in the Hawaiian Islands.

It wasn’t until the California Gold Rush (1848) that prefab housing started to really catch on, on the West coast of the continent and elsewhere.

As news spread of the discovery, thousands of prospective gold miners traveled by sea or over land to San Francisco and the surrounding area; by the end of 1849, the non-native population of the California territory was some 100,000 (compared with the pre-1848 figure of less than 1,000.) They needed places to stay.

Ralph Waldo Emerson noted the gold seekers brought ‘framed houses’ with them, “Suddenly the Californian soil is spangled with a little gold-dust here and there in a mill … the news flies here and there, to New York, to Maine, to London, and an army of a hundred thousand picked volunteers”.

“(T)he ablest and keenest and boldest that could be collected, instantly organize and embark for this desart, bringing tools, instruments, books, and framed houses, with them. Such a well-appointed colony as never was planted before arrive with the speed of sail and steam on these remote shores, bringing with them the necessity that the government”. (Emerson, 1849)

Framed houses were also an early article of overseas trade, and before long the American colonies, in their turn, were making and shipping houses to the Caribbean sugar islands. After that both Europe and our Eastern Seaboard produced them for the settlement of Australia and California.

At the height of the Gold Rush in 1849 port cities around the world were sending large numbers of buildings to San Francisco. Hawaiʻi – and especially Honolulu – was soon to share them. (Peterson)

The Polynesian notes, “A New Article in Commerce. From all parts of the world we hear that HOUSES, in perfect order to be set up in a short time, are being constructed for California. From the humble wooden tenement of a single room, to immense iron and framed buildings of three stories”.

“Belgium, France, England, the British Colonies the South American States and China, are all sending their quota … from New York and immediate vicinity alone, 5,000 houses have been … shipped for El Dorado.” (Polynesian, March 2, 1850)

A century later, the Islands saw the proliferation of ‘pre-designed’ homes built by Harold Hicks. In 1949, Hicks brought his family to the Islands and started his own residential construction company in the laundry room of his house.

Hicks designed and built homes for the ‘First Time Buyer,’ as well as for subdivision developers. He wanted to offer affordable homes to the working families of the islands and would build one home or 100 at a time. (BIA)

One dozen efficient model home designs offered the homeowners a range of flexibility in bedrooms and bathrooms. Sizes ranged from a one-bedroom 576-SF model to a four-bedroom 1,208-SF home.

Consistent features in a Hicks’ home include clear heart redwood interior and exterior single walls, oak flooring and jalousie windows … and the white roof (no matter the model or square footage, the roof was always white.)

Hicks wanted his customers to be able to “select a home model just as a shopper could select items in a department store”. Since 1950, 17,000 Hicks homes have been built in the islands and the working families of Hawaiʻi have experienced their homes for generations. (BIA)

August 12, 2023 by Peter T Young Leave a Comment

Oldest Wood Frame Structure in Hawaii

The wood-framed Mission House, built in 1821, was one of the first wood-framed buildings built in Hawai‘i; it is now the oldest in Hawai‘i. It recently celebrated its 200^th birthday.

The frame house stands on the grounds of the Hawaiian Mission Houses Historic Site and Archives, near Kawaiahaʻo Church on the makai side of King Street.

The timbers of Maine white pine were cut and fitted in Boston in 1819 and came around the Horn on the brig Thaddeus with the first mission company in April 1820, arriving first in Kona. The frame of the house arrived in Honolulu on Christmas morning of that year on board the ship Tartar.

Since the lumber for this New England plan type was actually pre-cut prior to shipment, it could also be considered in a broad sense a very early example of prefabrication.

Architecturally, it has a simple and straight-forward design; the relatively low ceilings, and basement are strong evidence of its New England concept, foreign to the temperate climate of Honolulu.

It has two stories plus a basement and measures about 40-feet in length and 24-feet in width, excluding the kitchen wing (which extends the basic rectangular plan on the right rear (Ewa-makai) by about 20-feet.) The overall height is just over 23½ feet.

The first floor (which has been altered by both additions and demolition) consists of two rooms across the front. A smaller room and hall are located behind the front room on the left. The second floor consists essentially of two large rooms separated by a stair-hall.

The foundation wall is about a foot thick, except on the Waikīkī side where it becomes an average of almost 2-feet (where a now-demolished wing once stood.)

The basement walls are adobe brick set in a mud mortar. The basement consists of one room on the left (Waikīkī) and a larger space on the right.

Basement access is by an exterior coral stair on both the front and rear and an interior concrete stair leading down from the kitchen. All walls are plastered, the floors are brick and the ceiling exposed wood.

The Frame House was used as a communal home by many missionary families who shared it with island visitors and boarders.

It served as a residence for various missionaries, including Hiram Bingham, Gerrit Parmele Judd and Elisha Loomis.

In 1904, several contractors were called in to examine the building which was found to be so badly eaten by insects it was considered beyond repair. After considerable study extensive repairs were undertaken to restore the house to its original appearance.

In 1925, the premises were again inspected and again extensive insect damage was found. By 1935, the house was completely renovated and restored.

Since 1935, various minor repairs such as repainting and some plastering have been undertaken.

Today the frame house is maintained by the Hawaiian Mission Children’s Society as a memorial to the early missionary effort in the Hawaiian Islands.

Furniture and other articles of the first mission families are displayed in the house, together with photographs of the men and women who lived and worked there.

Guided tours of the house and other parts of the historic site are offered Tuesday through Saturday, starting on the hour every hour from 11 am with the last tour beginning at 3 pm.

Nominal fees include: $20 General; $15 Kama‘aina, Senior Citizens (55+) & Military; $10 and Students (age 6 to College w/ID). Kama‘aina Saturday (last Saturday of the Month) 50% off admission for residents. (Reservations for groups of 10 or more are required.)

April 12, 2023 by Peter T Young 1 Comment

Threes and Eights

No, it’s not a typo (I don’t mean black Aces and Eights, Wild Bill Hickock’s “dead man’s hand”;) this relates to Noah Webster, Henry ʻŌpūkahaʻia, and Hawaiian grammar and spelling.

How in the world are these in common? … Let’s look.

Noah Webster (1758-1843) was the man of words in early 19th-century America. He compiled a dictionary which became the standard for American English; he also compiled The American Spelling Book, which was the basic textbook for young readers in early 19th-century America.

ʻŌpūkahaʻia, in 1809, boarded a sailing ship anchored in Kealakekua Bay and sailed to the continent. ʻŌpūkahaʻia latched upon the Christian religion, converted to Christianity in 1815 and studied at the Foreign Mission School in Cornwall, Connecticut (founded in 1817) – he wanted to become a missionary and teach the Christian faith to people back home in Hawaiʻi.

A story of his life was written (“Memoirs of Henry Obookiah” (the spelling of his name prior to establishment of the formal Hawaiian alphabet, based on its sound.)) This book was put together by Edwin Dwight (after ʻŌpūkahaʻia died.) It was an edited collection of ʻŌpūkahaʻia’s letters and journals/diaries.

This book inspired the New England missionaries to volunteer to carry his message to the Sandwich Islands.

On October 23, 1819, the pioneer Company of missionaries from the northeast United States, set sail on the Thaddeus for the Sandwich Islands (now known as Hawai‘i) – they first landed at Kailua-Kona on April 4, 1820. (Unfortunately, ʻŌpūkahaʻia died suddenly (of typhus fever on February 17, 1818) and never made it back to Hawaiʻi.)

OK, so what about the 3s and 8s – and Hawaiian grammar and spelling?

It turns out that a manuscript was found among Queen Emma’s private papers (titled, “A Short Elementary Grammar of the Owhihe Language;”) a note written on the manuscript said, “Believed to be Obookiah’s grammar”.

Some believe this manuscript is the first grammar book on the Hawaiian language. However, when reading the document, many of the words are not recognizable. Here’s a sampling of a few of the words: 3-o-le; k3-n3-k3; l8-n3 and; 8-8-k8.

No these aren’t typos, either. … Let’s look a little closer.

In his journal, ʻŌpūkahaʻia first mentions grammar in his account of the summer of 1813: “A part of the time [I] was trying to translate a few verses of the Scriptures into my own language, and in making a kind of spelling-book, taking the English alphabet and giving different names and different sounds. I spent time in making a kind of spelling-book, dictionary, grammar.” (Schutz)

So, where does Noah Webster fit into this picture?

As initially noted, Webster’s works were the standard for American English. References to his “Spelling” book appear in the accounts by folks at the New England mission school.

As you know, English letters have different sounds for the same letter. For instance, the letter “a” has a different sound when used in words like: late, hall and father.

Noah Webster devised a method to help differentiate between the sounds and assigned numbers to various letter sounds – and used these in his Speller. (Webster did not substitute the numbers corresponding to a letter’s sound into words in his spelling or dictionary book; it was used as an explanation of the difference in the sounds of letters.)

The following is a chart for some of the letters related to the numbers assigned, depending on the sound they represent.

Long Vowels in English (Webster)
..1……..2…….3………4……….5…….6………7……….8
..a……..a…….a………e……….i……..o………o……….u
late, ask, hall, here, sight, note, move, truth

Using ʻŌpūkahaʻia’s odd-looking words mentioned above, we can decipher what they represent by substituting the code and pronounce the words accordingly (for the “3,” substitute with “a”(that sounds like “hall”) and replace the “8” with “u,” (that sounds like “truth”) – so, 3-o-le transforms to ʻaʻole (no;) k3-n3-k3 transforms to kanaka (man;); l8-n3 transforms to luna (upper) and 8-8-k8 transforms to ʻuʻuku (small.)

It seems Henry ʻŌpūkahaʻia used Webster’s Speller in his writings and substituted the numbers assigned to the various sounds and incorporated them into the words of his grammar book (essentially putting the corresponding number into the spelling of the word.)

“Once we know how the vowel letters and numbers were used, ʻŌpūkahaʻia’s short grammar becomes more than just a curiosity; it is a serious work that is probably the first example of the Hawaiian language recorded in a systematic way. Its alphabet is a good deal more consistent than those used by any of the explorers who attempted to record Hawaiian words.” (Schutz)

“It might be said that the first formal writing system for the Hawaiian language, meaning alphabet, spelling rules and grammar, was created in Connecticut by a Hawaiian named Henry ʻŌpūkahaʻia. He began work as early as 1814 and left much unfinished at his death in 1818.” (Rumford)

“His work served as the basis for the foreign language materials prepared by American and Hawaiian students at the Foreign Mission School in Cornwall, Connecticut, in the months prior to the departure of the first company of missionaries to Hawai’i in October 1819.” (Rumford)

It is believed ʻŌpūkahaʻia classmates (and future missionaries,) Samuel Ruggles and James Ely, after ʻŌpūkahaʻia’s death, went over his papers and began to prepare material on the Hawaiian language to be taken to Hawaiʻi and used in missionary work (the work was written by Ruggles and assembled into a book – by Herman Daggett, principal of the Foreign Mission School – and credit for the work goes to ʻŌpūkahaʻia.)

Lots of information here from Rumford (Hawaiian Historical Society) and Schutz (Honolulu and The Voices of Eden: A History of Hawaiian Language Studies.)

I encourage you to review the images in the folder; I had the opportunity to review and photograph the several pages of ʻŌpūkahaʻia’s grammar book.

May 18, 2020 by Peter T Young Leave a Comment

Hawaiian Mission Children’s Society (HMCS)

“The name ‘Cousins’ Society’ was given by Mr. Orramel Gulick, who said that as the fathers and mothers spoke constantly of each other as ‘brother’ and ‘sister,’ their children were cousins – hence ‘Cousins’ Society’ became the common name.”

“The children of missionaries on these islands have formed an association among themselves which they call the ‘Cousin’s Society.’” (Anderson)

“The society was organized on June 5, 1852, by the young people of Honolulu. These young folk had assembled informally two weeks before, on May 22, at the old adobe school house – still in Kawaiaha‘o Lane”. (Andrews, Mid-Pacific Magazine, December 1913)

It Started as a Social Society

In 1852, the initial Constitution of the organization noted in its preamble, “We the children of the American Protestant Mission to the Hawaiian Islands, desiring to strengthen the bond of union that naturally exists among us, and to cultivate the missionary spirit among ourselves … do hereby organize ourselves into a Social Missionary Society …”

That initial constitution noted that, “The design of this Society is to cherish and promote union among its members, to cultivate in them an active missionary spirit; to stir them up to good works, and more especially to assist in the support of those children of Missionaries who may go forth from these islands on Christian Missions.”

“At the time our Society was organized June 5, 1852, there were no places of entertainment, for social enjoyments or organized mission work, or any society for the missionary children, no uplifting influences at their disposal. The family rules were strict.”

“Native prayer meetings at five o’clock in the morning and long Sunday services, mostly in Hawaiian, were the only change the poor children had, and the formation of the HMCS was a beautiful and wise undertaking. It has done its work faithfully and well.” (Cooke, 1900)

“Meetings were appointed for ‘the last Saturday evening of each month,’ which time was soon changed to ‘the Saturday evening of each month nearest the full moon.’”

“These meetings were opened by prayer and singing, and closed with the missionary hymn, ‘Waft, waft ye winds His story,’ and a collection for their missionary was taken up. Otherwise the meetings were social, literary and musical.”

“The first entertainment consisted of essays … The social attractions were perhaps even greater than the literary, as the ‘veranda brigade,’ men and women now in middle life, then belonging to the younger set, can aver. Lifelong friendships were made, and at least one marriage, that of OH Gulick and Annie Clark occurred at a ‘cousins’ meeting’ in that same adobe schoolhouse …”

“At the time of the organization of this society there were perhaps not more than twenty white families outside the mission circle. As the monthly ‘cousins’ meeting’ was about the only social function in Honolulu society, other people of refinement were very glad to receive invitations to these meetings.”

“Many of them became annual members, and some secured a life membership and became, and are still, as devoted adopted cousins, as loyal as are those born into the mission.” (Andrews, Mid-Pacific Magazine)

HMCS Transitioned into an Educational Institution

“But the years went by. The original members were scattered. A new generation arose. Society’s demands were many and moonlit Saturday nights were wanted for other meetings. … The society seemed to have outgrown the purpose for which it had been organized, and there was talk of disbanding. (Andrews, Mid-Pacific Magazine, December 1913)

In the 1900 annual meeting of the HMCS, retiring President, AF (Amos Francis Cooke, known as A Frank) Cooke gave his ‘To Be Or Not To Be’ address. In it, he challenged, “Having fulfilled its original design, let us now form a new society with broader aim, and with a more extended scope for membership, and plan to become a historical centre for all missionary efforts in the wide Pacific.”

“A historical or commemorative society offering occasion for missionary intelligence and personal reminiscences of the lives of our fathers and mothers on special or appointed days, would give to us and to our children and to the Christian world, a most valuable record and much history might be preserved that would otherwise remain unknown.

In 1904, the Constitution was changed, and the purpose expanded, “The design of the Society shall be to perpetuate the memory of the missionary fathers and mothers who brought Christianity to these Islands, also to promote union among its members, to cultivate in them an active missionary spirit, stir them up to good deeds, and to assist in the support of Christian work.” (Noted in the HMCS Annual Report 1904)

“Today (amended in 2015) the Society, preserves the memory and spirit of the original mission, promoting union among its members, stirring them up to good deeds, assisting in the support of Christian work, collecting, preserving, and interpreting archival and library materials, buildings, objects, historic fencing, and the grounds …”

“… at a historic site and library relating to the history of American Protestant Missionaries to Hawai`i and their descendants and relationships with the peoples of Hawai`i, and caring for, regulating and preserving the Mission Cemetery at Kawaiaha‘o.” (HMCS Constitutional Provisions 2015)

Hawaiian Mission Houses Historic Site and Archives

A 501(c)3 non-profit educational institution, Hawaiian Mission Children’s Society was founded in 1852, incorporated in 1907, and has no religious affiliation. It acquired the 1821 Mission House in 1906, restored and opened it in 1908. (HMCS now operates as Hawaiian Mission Houses Historic Site and Archives.)

Mission Houses Museum was established in 1920, and in 1974, the museum was granted full accreditation by the American Association of Museums (AAM). The property was designated as a National Historic Landmark in 1965.

The historic site, one acre in the middle of downtown Honolulu, includes Hawai‘i’s two oldest houses, the 1821 Mission House and the 1831 Chamberlain House, a bedroom annex interpreted as the Print Shop (1841), the Mission Memorial Cemetery, and a building which houses collections and archives, a reading room, a visitors’ store and staff offices.

A coral and grass stage, Kahua Ho‘okipa, was added in 2011; addition of a reconstructed grass dwelling is in permitting process. This was the headquarters for the American protestant Sandwich Island Mission established here from 1820 through 1863.

The organization developed a professional staff in 1970 and named the public program component Mission Houses Museum. An extensive strategic planning process culminated in early 2012 with a new name, Hawaiian Mission Houses Historic Site and Archives.

The archival collections include more than 12,000 books, manuscripts, original letters, diaries, journals, illustrations, and Hawaiian church records.

Hawaiian Mission Houses owns the largest collection of Hawaiian language books in the world, and the second largest collection of letters written by the ali‘i. The size and scope of these collections make Hawaiian Mission Houses one of the foremost repositories for nineteenth century Hawaiian history.

Visit the website at www.missionhouses.org

Click HERE to View/Download more on Hawaiian Mission Houses.

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