Kamehameha III | Page 3 | Images of Old Hawaiʻi

October 29, 2023 by Peter T Young Leave a Comment

A Lasting Legacy by a Brief Stop by Austrians in Hawaiʻi

Austria, politically weakened both domestically and abroad, was forced to relinquish its leading role in Germany after its defeat by Prussia in 1866. Conservative forces sought to retain the old Habsburg glory, but the progressive industrialization had its consequences. (all-history)

The imperial and royal monarchy of Austria-Hungary did not succeed in integrating the many ethnic groups under its rule. This phenomenon, paradoxically, led to a certain stability, given that no significant union was possible between so many competing nationalities. Meanwhile the civil servants remained loyal to their Habsburg paymasters. (all-history)

Germans and Hungarians were favored in the political process. Later, into the 1870s, tensions grew. (Internal conflict led in 1914 to the assassination of the heir to the Austro-Hungarian throne, the Archduke Francis Ferdinand – World War I began.) (all-history)

It was in this timeframe – 1860-1870s – that Austrians had a chance stay in Honolulu.

At that time Austria-Hungary, also known as the Danube Monarchy, was a major European power comprising some 60-million people who spoke 14-different languages and dialects. The country was ruled by the Habsburg dynasty.

The frigate SMS Donau (with a crew of 360-men,) together with the Corvette Erzherzog Friedrich of the Imperial Austrian Navy, left their base at Pola, Croatia on the Adriatic in late-1868 on a mission to strengthen Austria-Hungary’s trade and consular establishments in the Far East and along the coast of South America.

Donau translates to Danube (the Danube River runs through the core of Austria-Hungary; it’s about 1,000-miles long, from the Black Forest to the Black Sea.)

Off the coast of Japan, the two ships ran into two horrific typhoons. It was decided for the Erzherzog Friedrich to return to Europe and the damaged Donau to continue to Honolulu for repairs.

“Arrival of the Austrian Frigate Donau, HIR Austrian Majesty’s steam frigate Donau, Admiral Baron von Petz, commanding, arrived at this port on Monday the 20th, 37 days from Yokohama, Japan. She encountered two heavy cyclones during the passage, in the last of which she suffered serious damage.” (Hawaiian Gazette, December 22, 1869)

“The Donau carries 16 guns, and her engines are 200 horse power. At 10 o’clock AM, on Tuesday, she saluted the Hawaiian flag, which was returned from the Battery on Punch Bowl. She has on board the members of the Imperial Legation, consisting of Contre Admiral Baron von Petz, Envoy Extraordinary and Minister Plenipotentiary ; Baron von Trautteaberg, Secretary of Legation; Pfisterer, Officer Board of Trade; Schonberger, Czerey, Commercial Reporters.” (Hawaiian Gazette, December 22, 1869)

“In connection with the Donau, we would say that from private letters received from the officers of that ship, here, we are informed that all look back upon their visit in Honolulu with the utmost pleasure. The Hawaiian flag, hoisted over the Consulate at Valparaiso on the first Sunday of their visit there, was hailed with cheers by officers and crew.” (Hawaiian Gazette, October 5, 1870)

“The Austrian Frigate Donau … experienced heavy storms on the passage, damaging her spars, machinery and hull.” (Hawaiian Gazette, December 22, 1869)

“We hear that Messrs. Foster & Co. will undertake to repair the Austrian Frigate Donau. The job is a heavy one, and will require great skill and ingenuity on the part of the shipwrights, with the appliances at hand, but we understand that it can be done. The work will be commenced immediately.” (Hawaiian Gazette, December 22, 1869)

It took some 5 months to repair the ship.

While the Donau was being repaired, the ship’s marching band held daily dockside evening concerts to the great delight of the Honolulu populace.

“A Band in Honolulu, as a convenience on private occasions, and as a means of enjoyment to the public at large, can be easily appreciated, the more so, by the remembrance of the out-door concerts that have of late been given by the Bands attached to war-ships that have visited this port.” (Hawaiian Gazette, November 9, 1870)

“The Band of Kamehameha III, whose performances at the levees at the Palace, and on other occasions, have now nearly passed out of public remembrance, has entirely disappeared, not more than two members we believe being at present alive; the leader Mr. Mersberg, is living on Hawaii, where he is now engaged in instructing a volunteer Band of twelve instruments, with very great credit to himself as band-master.” (Hawaiian Gazette, November 9, 1870)

Based on the performances of the Austrian Band, folks petitioned King Kamehameha V to re-institute the Royal Hawaiian Band, originally established in 1836 as the “King’s Band.”

In debate in a legislative session to fund a band, legislator Harris noted: “As for the item for a band, we needed one. We could dispense with very many things which we now have clothing; for instance, of some kinds. A band also exercised a very beneficial Influence on the people in general.”

“We had recently been favored with the band of the Austrian man-of-war Donau; everyone had been allowed to listen to their music, and its good Influence was shown by the fact of the decrease of crime in the city at that time. As regarded the band, it was the intension to get genuine musicians to instruct our young men in the art of music. All of that expense would be abundantly paid for.” (Hawaiian Gazette, July 13, 1870)

The legacy of the Royal Hawaiian Band lives on.

When the Donau arrived, it had six dead sailors aboard, 2-officers and 4-crew, who had perished in the storms. They were buried in the Catholic cemetery on King Street (across from Straub.)

In 2012, the Austrian Association of Hawaiʻi had a rededication ceremony in the cemetery for the deceased sailors; the Royal Hawaiian Band performed at the rededication ceremony.

Lots of info here is from a speech by H. Pepi Pesentheiner (Bürgermeister (President) of the Austrian Association of Hawai‘i,) at the rededication of the SMS Donau graves.

October 21, 2023 by Peter T Young Leave a Comment

Hula – How the Missionaries Felt

“Hula is the language of the heart, and therefore the heartbeat of the Hawaiian people.” (attributed to Kalākaua)

“Their dances … are prefaced with a slow, solemn song, in which all the party join, moving their legs, and gently striking their breasts, in a manner, and with attitudes, that are perfectly easy and graceful … .” (Captain Cook Journal, 1779)

“Hula is not just a dance, but a way of life, an ancient art that tells of Hawaiʻi’s rich history and spirituality.” (attributed to many)

As hula is the dance that accompanies Hawaiian mele, the function of hula is therefore an extension of the function of mele in Hawaiian society. While it was the mele that was the essential part of the story, hula served to animate the words, giving physical life to the moʻolelo (stories.) (Bishop Museum)

Hula combines dance and chant or song to tell stories, recount past events and provide entertainment for its audience.

With a clear link between dancer’s actions and the chant or song, the dancer uses rhythmic lower body movements, mimetic or depictive hand gestures and facial expression, as part of this performance. (ksbe-edu)

So what did the missionaries really think?

As Hiram Bingham once noted, they “were wasting their time in learning, practising, or witnessing the hula, or heathen song and dance.” (Remember, heathen simply means ‘without religion, as in without God.’)

I think some might be surprised on how some missionaries viewed hula.

“The hula was a religious service, in which poetry, music, pantomime, and the dance lent themselves, under the forms of dramatic art, to the refreshment of men’s minds. Its view of life was idyllic, and it gave itself to the celebration of those mythical times when gods and goddesses moved on the earth as men and women and when men and women were as gods.” (Emerson, son of missionaries)

“(W)hen it comes to the hula and the whole train of feelings and sentiments that made their entrances and exits in the halau (the hall of the hula) one perceives that in this he has found the door to the heart of the people.” (Emerson, son of Missionaries)

In describing a hula danced before Keōpūolani and her daughter Nāhiʻenaʻena, in Lāhainā in 1823, Missionary CS Stewart wrote:

“The motions of the dance were slow and graceful, and, in this instance, free from indelicacy of action; and the song, or rather recitative, accompanied by much gesticulation, was dignified and harmonious in its numbers.”

“The theme of the whole, was the character and praises of the queen and princess, who were compared to everything sublime in nature, exalted as gods.” (Missionary Stewart)

In describing the challenges between commitment to hula, as well as their studies, Sybil Bingham, wife of Hiram noted, “… most of them (are) indeed in earnest to receive instruction as the conduct of each day testifies.”

” Three of them are obliged to attend the hula hula every afternoon. At the close of the school this forenoon, and also last Saturday, they proposed going quickly to eat and return immediately that they might not lose the privilege of the bible lesson. …”

“We were gratified after the vigorous effort made for the hula hula to see our scholars both at public worship and sabbath school.” (Sybil Bingham)

And how did Hiram Bingham feel (the one most often accused of a Hula ban?)

“This was intended, in part at least, as an honor and gratification to the king, especially at Honolulu, at his expected reception there, on his removal from Kailua. Apparently, not all hula was viewed as bad or indecent.” (Missionary Hiram Bingham)

“In the hula, the dancers are often fantastically decorated with figured or colored kapa, green leaves, fresh flowers, braided hair, and sometimes with a gaiter on the ancle, set with hundreds of dog’s teeth, so as to be considerably heavy, and to rattle against each other in the motion of the feet.” (Hiram Bingham)

“They had been interwoven too with their superstitions, and made subservient to the honor of their gods, and their rulers, either living or departed and deified.” (Hiram Bingham)

The missionaries most often opposed nudity, drinking and ‘wasting’ time. Even today, laws forbid nudity in public; frown on excessive drinking and, likewise, we tend to encourage people to be productive members of their community (kind of like the concerns expressed by the early missionaries, including Bingham.)

So what happened? Was hula ever effectively banned? Did hula stop?

“Missionary influence, while strong, never wiped out the hula as a functional part of the Hawaiian society. Faced with this undeniable fact, the authorities sought to curb performances by regulation.” (Barrere, Pukui & Kelly)

While not effectively stopping it completely, it does appear the missionaries did play a role on the Sabbath. “The king Kaumualiʻi appears exceedingly interested in what he now learns from the bible through the interpretation of Honolii.”

“The Capt. of the schooner informed us that last week the king sent out his crier, prohibiting dancing and work in the “Kalo patches” on the Sabbath. Honolii gives us some account of this in his letter to Mr. B.”

“After giving many of the particulars relative to the king’s desire to hear the word of the Great Jehovah he says “I, John, told the king ‘your people have hula hula on the Sabbath day? The king say, yes'”

“Then I ask him, ‘Can you wait hula hula on this day? Your people may hula hula on Monday, this day it is holy. Then king say we may stop hula hula on another Sabbath day.'” (Sybil Bingham)

In 1830, Kaʻahumanu issued an oral proclamation in which she instructed the people, in part: “The hula is forbidden, the chant (olioli), the song of pleasure (mele), foul speech, and bathing by women in public places.” (Kamakau)

Although it was apparently never formally rescinded, the law was so widely ignored, especially after Kaʻahumanu died in 1832, that it virtually ceased to exist.

Kaʻahumanu was not the only Aliʻi who sought to ban hula: “A hula in the village today at the house formerly occupied by Kaomi. It was commenced at an early hour and continued until noon and was broken up only by the appearance of Kinau to put a stop to it.”

“The notice that a hula was going on reached her and she sent word by Kalaaulana to Kaomi to put a stop to it & shut up the house”. (Missionary Levi Chamberlain)

There are many references to King Kamehameha III regularly watching the hula. “The young king (Kamehameha III,) … has been induced, however, to coincide with the other chiefs in all public acts.”

“His conduct, therefore, as a private person, though far from correct, has had but little influence. But recently, he has asserted more openly his independence; & he has done it by pursuing a course, which he knew was altogether opposed to the wishes of nearly all the high chiefs. He has revived the hula, or native dance”. (EW Clark)

He was not alone. “Unquestionably many christian Hawaiians considered hula immoral, and attempted to extirpate it. A series of letters from the Hawaiian journal Nupepa Kukoa in 1864-66 complains about hula schools operating in Maui, Oʻahu and Kauai.”

“These letters are interesting because they show that hula continued to flourish … ‘the “power and influence” of the national dance was never threatened … hula remained the favorite entertainment of Hawaiians of all classes.’” (kaimi-org)

In 1836, it was reported the French consul for Manila visited Honolulu, and attended a state banquet hosted by the King. Part of the festivities was a formal hula performance.

In 1850, the Penal Code required a license for “any theater, circus, Hawaiian hula, public show or other exhibition, not of an immoral character” for which admission was charged.

“No license for a Hawaiian hula shall be granted for any other place than Honolulu.” (The law did not regulate hula in private, so the dance continued to be practiced and enjoyed throughout the islands.)

King David Kalākaua’s 1883 coronation included three days of hula performances and his 1886 jubilee celebrations had performances of ancient and newly created dances.

Hula was never effectively banned; it is a common misconception that one would suggest that the American missionaries banned hula. They could not have banned hula, they did not have the authority.

September 17, 2023 by Peter T Young Leave a Comment

United in a Song of Praise

The Prudential Committee of the American Board of Commissioners for Foreign Missions (ABCFM) in giving instructions to the pioneer missionaries 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.” (ABCFM)

Their message was simple, “As ambassadors of the King of Heaven, having the most important message to communicate, which he could receive, we made to him the offer of the Gospel of eternal life, and proposed to teach him and his people the written, life-giving Word of the God of Heaven.” (Bingham)

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

These 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.

The arrival of the first company of American missionaries in Hawaiʻi marked the beginning of Hawaiʻi’s phenomenal rise to literacy. The chiefs became proponents for education and edicts were enacted by the King and the council of chiefs to stimulate the people to reading and writing.

Within five years of the missionaries’ arrival, a dozen chiefs had sought Christian baptism and church membership, including the king’s regent Kaʻahumanu. The Hawaiian people followed their native leaders, accepting the missionaries as their new priestly class. The process culminated in Hawaiian King Kamehameha III’s adoption of Christianity and a Biblically-based constitution in 1840. (Schulz)

The missionaries left many other lasting legacies in the Islands, including their songs. Some songs were translations of Western songs into Hawaiian. Some were original verse and melody.

Oli (chant) and mele (song) were already a part of the Hawaiian tradition.

“As the Hawaiian songs were unwritten, and adapted to chanting rather than metrical music, a line was measured by the breath; their hopuna, answering to our line, was as many words as could be easily cantilated at one breath.” (Bingham)

Missionaries used songs as a part of the celebration, as well as learning process. “At this period, the same style of sermons, prayers, songs, interrogations, and exhortations, which proves effectual in promoting revivals of religion, conversion, or growth in grace among a plain people in the United States, was undoubtedly adapted to be useful at the Sandwich Islands. … some of the people who sat in darkness were beginning to turn their eyes to the light”. (Bingham)

“The king (Kamehameha III) being desirous to use his good voice in singing, we sang together at my house, not war songs, but sacred songs of praise to the God of peace.” (Bingham)

One of the unique verses (sung to an old melody) was Hoʻonani Hope – Hoʻonani I Ka Makua Mau. Bingham translated it to Hawaiian and people sang it to a western melody that dates back to the 1600s.

The melody may sound familiar to many – it was originally called ‘Old 100th‘ and is attributed to Louis Bourgeois (he penned the melody in the mid-1500s.)

It was later attached to a verse of Thomas Hen’s ‘All People That On Earth Do Dwell,’ written in about 1674. It had many verses (I have been able to find a version that has 11-verses; some versions had fewer.)

While most people may not recall the initial verses, what appears as his last is likely widely remembered. Many people suggest that Bingham’s verse is merely a translation of Hen’s last verse. It appears that is not the case.

I had the opportunity to attend the Hawaiian Mission Houses’ program “Ke Ala O Ka Hua Mele” – a four-part discussion and musical series on the evolution of Hawaiian music. One part focused on Himeni (Hawaiian Hymns.)

We were in Kawaiahaʻo Church, the Church choir sang several hymns; one was Hoʻonani Hope (Ka Buke Himeni – Bingham’s translation.) This was waaay cool.

A handout given by the Church shows Hoʻonani Hope – the Hawaiian was Bingham’s translation and the English verse was printed next to it.

Here is Bingham’s Hoʻonani Hope:
Hoʻonani i ka Makua mau
Ke Keiki me ke ka ʻUhane nō
Ke Akua mau, hoʻomaikaʻi pū
Ko kēia ao ko kēlā ao
ʻĀmene

This translates to:
Let us give praise to the eternal Father
To the Son and to the Holy Ghost
To God everlasting, let there ring praise
Both in this world as well as the kingdom beyond
Amen

“In his first efforts at translation, while still groping in the darkness of Polynesian thought patterns so foreign to his own, his mind must have fastened upon one of the shorter forms of the 100th Psalm which cannot have been very different from those used in the Bethel Chapel by the foreign congregation and appearing in 1840 in probably the earliest hymnal printed in English at the American mission press in Honolulu.” (The Friend, May 1935)

Bingham’s Hoʻonani Hope is also referred to as the ‘Hawaiian Doxology.’

Here is a rendition of Hoʻonani Hope – Hoʻonani I Ka Makua Mau, the Hawaiian Doxology:
https://www.youtube.com/watch?v=_eUFK03l8MI

(It was the only rehearsal this ‘combined school choir’ had – Aaron Mahi conductor. They were students from schools associated with the Mission – Punahou, Lahainaluna, Mid-Pacific Institute and Kamehameha Schools.)

The words of the ‘traditional’ Doxology are:
Praise God from whom all blessings flow;
Praise him, all creatures here below;
Praise him above, ye heav’nly hosts;
Praise Father, Son and Holy Ghost
Amen

Bingham did not translate the ‘Doxology’ verse we are accustomed to. (He may have even made up some or all of the English verse, in addition to the translation into Hawaiian.) (A second verse written by Haunani Bernadino was added in 2005.

July 31, 2023 by Peter T Young Leave a Comment

The Feast

271 hogs, 482 large calabashes of poi, 602 chickens, 3 whole oxen, 2 barrels salt pork, 2 barrels biscuit, 3,125 salt fish, 1,820 fresh fish, 12 barrels luau and cabbages, 4 barrels onions, 80 bunches bananas, 55 pineapples, 10 barrels potatoes, 55 ducks, 82 turkeys, 2,245 coconuts, 4,000 heads of taro, 180 squid, oranges, limes, grapes and various fruits.

But we are already getting ahead of ourselves, let’s look back.

On April 25, 1825, Richard Charlton arrived in the Islands to serve as the first British consul. A former sea captain and trader, he was already familiar with the islands of the Pacific and had promoted them in England for their commercial potential (he worked for the East India Company in the Pacific as early as 1821.)

Charlton had been in London during Kamehameha II’s visit in 1824 and secured an introduction to the king and his entourage. By the time he arrived in Hawai‘i in 1825, instructions had already arrived from Kamehameha II that Charlton was to be allowed to build a house, or houses, any place he wished and should be made comfortable. This apparently was due to favors Charlton had done for the royal party. (Hawaiʻi State Archives)

In 1840, Charlton made a claim for several parcels of land in Honolulu. To substantiate his claim, Charlton produced a 299-year lease for the land in question, granted by Kalanimōku. There was no disagreement over the parcel, Wailele, on which Charlton lived, but the adjoining parcel he claimed, Pūlaholaho, had been occupied since 1826 by retainers and heirs of Kaʻahumanu.

In rejecting Charlton’s claim, Kamehameha III cited the fact that Kalanimōku did not have the authority to grant the lease. At the time the lease was made, Kaʻahumanu was Kuhina Nui, and only she and the king could make such grants. The land was Kaʻahumanu’s in the first place, and Kalanimōku certainly could not give it away. (Hawaiʻi State Archives) The dispute dragged on for years.

This, and other grievances purported by Charlton and the British community in Hawai‘i, led to the landing of George Paulet on February 11, 1843 “for the purpose of affording protection to British subjects, as likewise to support the position of Her Britannic Majesty’s representative here”.

On February 25, the King acceded to his demands and noted, “In consequence of the difficulties in which we find ourselves involved, and our opinion of the impossibility of complying with the demands in the manner in which they are made … “

“… we do hereby cede the group of islands known as the Hawaiian (or Sandwich) Islands, unto the Right Honorable Lord George Paulet … the said cession being made with the reservation that it is subject to any arrangement that may have been entered into by the Representatives appointed by us to treat with the Government of Her Britannic Majesty…”

Under the terms of the new government the King and his advisers continued to administer the affairs of the Hawaiian population. For business dealing with foreigners, a commission was created, consisting of the King (or his representative,) Paulet and two officers from Paulet’s ship. Judd served as the representative of the King. (Daws)

On April 1, 1843, Lord Aberdeen, on behalf of Her Britannic Majesty Queen Victoria, assured the Hawaiian delegation that: “Her Majesty’s Government was willing and had determined to recognize the independence of the Sandwich Islands under their present sovereign.”

On November 28, 1843, the British and French Governments united in a joint declaration and entered into a formal agreement recognizing Hawaiian independence (Lord Aberdeen signed on behalf of Britain, French ambassador Louis Saint-Aulaire signed on behalf of France.)

After five months of British rule, Queen Victoria, on learning the injustice done, immediately sent Rear Admiral Richard Darton Thomas to the islands to restore sovereignty to its rightful rulers. On July 31, 1843 the Hawaiian flag was raised. The ceremony was held in area known as Kulaokahuʻa; the site of the ceremony was turned into a park Thomas Square. After five-months of occupation, the Hawaiian Kingdom was restored.

July 31, 1843 is now referred to as Ka La Hoʻihoʻi Ea, Sovereignty Restoration Day, and it is celebrated each year in the approximate site of the 1843 ceremonies. The plot of land on which the ceremonies took place was known as Thomas Square. Kamehameha III later officially gave this name to the area and dedicated it as a public park.

“In the afternoon Kamehameha III went in a solemn procession with his chiefs to Kawaiahaʻo Church … A ten-day celebration of Restoration Day followed, and was annually observed. The last of the Restoration Day celebrations came in 1847.” A thousand special riders, five abreast … were followed by 2,500 regular horsemen …” (Helena G Allen)

As the procession crossed Beretania street on Nuʻuanu royal salutes were fired from the fort and the king’s yacht, the Kamehameha III. They were headed to Kaniakapūpū, Kamehameha III’s summer home. (Thrum)

Kaniakapūpū (translated roughly as “sound (or song) of the land shells” sits on land in the Luakaha area of Nuʻuanu Valley. The structure at Kaniakapūpū (modeled on an Irish stone cottage) was completed in 1845 and is reportedly built on top or in the vicinity of an ancient heiau. It was a simple cottage, a square with four straight walls.

The royal party reached the picnic grounds at about 11 o’clock in a pouring rain; in fact it rained in occasional showers throughout the day … A man stationed at the first bridge for the express purpose, counted 4,000 horses going up the valley and 4,600 returning-visitors from Koʻolau making the difference in numbers. (Thrum)

Before dinner, which was set for 2 pm, the guests were entertained with some of the ancient games – a mock fight with spears ; the lua, hand to hand combat, and the hakoko, or wrestling match.

The dinner – the feeding of the immense crowd of men, women and children – was a sight to be remembered. Henry St John, the king’s steward, had the care of this department, and he well understood his business.

For the foreign guests, who were not supposed to squat on the mats with natives, tables were provided in the cottage, where was an abundant supply of food cooked in foreign style, but the multitude were fed in the long lanais, at the far end of which was seated the royal party, the ministers and chiefs.

First there was singing of hymns by a choir of native school children, led by Messrs. Marshall and Frank Johnson, to airs that sounded sweetly to New England ears. Grace before meat was solemnly said by John Ii, and then, on a signal from the king, the assembly went vigorously to work on the immense stores of food before them.

While the feast was going on, several old women in the immediate neighborhood of where the king sat, kept up a constant chanting of metes – native poems – in his honor and that of his ancestors, accompanying the chant with gyrations and motions of the arms. And in the evening, after the most of the company had departed, a company of hula girls gave a “concert” with their attendant drum and calabash beaters. (Thrum)

In the evening there were religious services at Kawaiahaʻo church, which was filled to overflowing, the king and queen being present. A sermon apropos of the occasion was preached by Rev. Richard Armstrong, the text being taken from Psalms 37, 3 – ‘Trust in the Lord and do good; so shalt thou dwell in the land, and verily thou shalt be fed.’ There could have been no question but that his hearers had been fed on that day. (Lots here from Thrum)

April 25, 2023 by Peter T Young Leave a Comment

“Let them take the Islands”

“I wish to inform you that your King has surrendered recently the Kingdom due to the incessant demand to the Commander of the British battleship. We have tried all means of settling the controversy, but in vain.”

“And therefore, we were given the time to consider as to the matter of surrendering from the hours of the morning to four in the afternoon; that, if we fail to recognize and adhere to the demand, we would likely be killed.” (Kekāuluohi to Kuakini, February 27, 1843)

Let’s see how we got there.

April 25, 1825, Richard Charlton arrived in the Islands to serve as the first British consul. A former sea captain and trader, he was already familiar with the islands of the Pacific and had promoted them in England for their commercial potential (he worked for the East India Company in the Pacific as early as 1821.)

That day, Paulet sent King Kamehameha III six demands, threatening war if they were not acceded to by 4 pm of the next day.

Restoration of Charlton’s land and reparation for losses
Acknowledgment of the right of Mr Simpson to serve as acting Consul
Guarantee that no British subject shall be subjected to imprisonment, unless it is a felony under English laws
Written promise given by Kamehameha III for a new trial for Captain Jones
Adoption of steps to resolve disputes between British subjects and Hawaiians
Immediate settlement of grievances and complaints of British subjects against the Hawaiian government

Pressed by demands which became more and more impossible, the King said, “Let them take the islands.” (Smith) Before the deadline, the King acceded to the demands under protest, and appealed to the British Government for damages.

But a fresh series of demands having been made, and claims for, the king decided, by Dr Gerrit Judd’s advice, to forestall the intended seizure of the Islands by a provisional cession, pending an appeal to the justice of the home government.

Interesting, at the same time this was going on, three representative of the Hawaiian government were already on the continent and Europe to seek recognition of Hawaiʻi’s sovereignty by other countries. The King and others were concerned that there may be takeovers by others.

Great Britain claimed Australia and Aotearoa (New Zealand,) the French Marquesas and Society Islands … the Hawaiian Islands’ strategic mid-Pacific position made it a likely next target. Invasion, overthrow and occupation seemed imminent.

In the face of this threat, Kamehameha III commissioned and dispatched three Ministers – an American, Briton and a trusted childhood friend; William Richards, Sir George Simpson and Timoteo Haʻalilio – to secure the recognition of the Hawaiian Kingdom’s independence and protection of public international law that accompanied recognition. (Hawaiian Journal of Law & Politics)

In April 1842, Simpson left for England; in July, Haʻalilio and Richards departed for the US. By December 1842, the US had recognized the Hawaiian Kingdom; shortly thereafter they secured formal recognition from Great Britain and France.

The Declaration states:
“Her Majesty the Queen of the United Kingdom of Great Britain and Ireland, and His Majesty the King of the French, taking into consideration the existence in the Sandwich Islands of a government capable of providing for the regularity of its relations with foreign nations have thought it right to engage reciprocally to consider the Sandwich Islands as an independent State and never to take possession, either directly or under the title of protectorate, or under any other form, of any part of the territory of which they are composed.”

“The undersigned, Her Britannic Majesty’s principal secretary of state for foreign affairs, and the ambassador extraordinary of His Majesty the King of the French, at the court of London, being furnished with the necessary powers, hereby declare in consequence that their said majesties take reciprocally that engagement.” (Hawaiian Journal of Law & Politics)

Back in the Islands … after five months of British rule, Queen Victoria, on learning the injustice done, immediately sent Rear Admiral Richard Darton Thomas to the islands to restore sovereignty to its rightful rulers. On July 31, 1843 the Hawaiian flag was raised. The ceremony was held in area known as Kulaokahuʻa; the site of the ceremony was turned into a park Thomas Square.