Kamehameha III | Page 4 | Images of Old Hawaiʻi

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.

January 31, 2023 by Peter T Young 3 Comments

Kamehameha III’s Secret Agreement of US Annexation

The French Invasion of Honolulu (also known as the Sacking of Honolulu, or the Tromelin Affair) was an attack on Honolulu by Louis Tromelin for the persecution of Catholics and repression on French trade.

On August 12, 1849, French admiral Louis Tromelin arrived in Honolulu Harbor on the corvette Gassendi with the frigate La Poursuivante. Upon arrival, de Tromelin met with French Consul Dillon.

Tromelin formulated ‘ten demands’ and presented them to the Hawaiian Government with the commanding request for immediate action.

On August 25, the demands had not been met.

The Hawaiian government offered to refer any dispute to the mediation of a neutral power, and informed the admiral that no resistance would be made to the force at his disposal, and that in any event the persons and property of French residents would be scrupulously guarded.

After a second warning of the impending invasion, 140-French Marines, two field pieces and scaling ladders were landed by boat, which were met with no opposition and Tromelin’s troops took possession of an empty fort. The invaders also took possession of the customhouse and other government buildings, and seized the king’s yacht, together with seven merchant vessels in port.

On the 30th, Tromelin issued a proclamation, declaring that by way of ‘reprisal’ the fort had been dismantled, and the king’s yacht, “Kamehameha III,” confiscated (and then sailed to Tahiti,) but that private property would be restored. He also declared the treaty of 1846 to be annulled, and replaced by the Laplace Convention of 1839. This last act, however, was promptly disavowed by the French Government.

Tromelin sailed away with the understanding that the King would send an agent to France to settle the difficulties. Garret P Judd left on September 11, 1849 on a mission to get the governments of Great Britain, France and the US to recognize Hawaiʻi as an independent country.

Judd was accompanied by Prince Alexander Liholiho, the heir apparent, and his brother, Prince Lot Kamehameha. The brothers served as secretaries to Dr Judd. Judd succeeded with Great Britain and the US but failed with France. They returned at their year-long expedition on September 9, 1850. (Lowe)

Shortly after their arrival, December 13, 1850, French commissioner M Emile Perrin arrived on the warship Sérieuse. He and Foreign Minister RC Wyllie took up the disputed issues between the two countries.

On February 1, 1851, Commissioner Perrin again forwarded a list of ten demands, similar if not identical to those that had first been presented by Admiral de Tromelin. The renewed demands, the general hostility in the negotiations, and the presence of the French warship caused great alarm within the government of Kamehameha III. (McGregor & MacKenzie)

On that same day, as a measure of self-defense, King Kamehameha III signed a secret proclamation putting the islands under the protection of the US until relations between France and the Hawaiian Kingdom should be restored.

This proclamation, which was given to the US commissioner, Luther Severance, was to be used only in case of emergency. (McGregor & MacKenzie)

Although Severance did not think the Islands should be taken by “virtue of the ‘manifest density’ principle,” on the other hand, “can we not accept their voluntary offer?” (Remini)

US Secretary of State, Daniel Webster had no desire to annex Hawai‘i and in a confidential letter on July 4, 1851 he instructed Severance to return the document transferring sovereignty of the Islands to the US to assure the King that his administration was committed to preserving Hawaiian independence. (Remini)

Some suggest Secretary of State Daniel Webster declined this 1851 agreement, saying “No power ought to take possession of the islands as a conquest … or colonization.”

(However, that line (and references to Tyler) is from a communication he gave in a letter to Haʻalilio and Richards on December 19, 1842. President Tyler confirmed this expression in his message to Congress in December 1842.) (Daniel Webster was US Secretary of State twice (March 6, 1841 – May 8, 1843; July 23, 1850 – October 24, 1852.))

French Counsel Perrin, having heard of the Hawaiian government’s approach to the US, discovered that he could reduce the difficulties of his Government to two points—those regarding the liberty of Catholic worship, and the trade in spirits. Nothing more was ever heard of the other demands. (Owen)

Although the settlement was not definitive and did not settle all issues in dispute, it was enough to avert the immediate danger of French aggression.

Nevertheless, Kamehameha III felt it necessary to consider a more permanent arrangement with the US. Wyllie and Severance conferred and drew up a document that set forth, in order of preference, several alternate plans by which Hawaiʻi might be saved from French occupation.

The first called for the establishment of a joint protectorate by the US, Britain, and France; if France would not agree, then a joint protectorate by the US and Britain; if England would not agree, then a protectorate under the US. The last option was cession to the US.

None of these options, however, was to be considered unless France endangered the islands again. The government of Kamehameha III again called upon Great Britain and the US to use their good offices to bring about a resolution of the difficulties with France

Fortunately, the alternatives set out in the document were not necessary. The Serieuse left Honolulu on March 30th and Perrin left at the end of May in order to consult with authorities in France. (McGregor & MacKenzie)

Kamehameha_III

January 25, 2023 by Peter T Young 2 Comments

The Great Māhele

At the time of Captain Cook’s contact with the Hawaiian Islands the land was divided into several independent Kingdoms. By right of conquest, each King was owner of all the lands within his jurisdiction.

After selecting lands for himself, the King allotted the remaining to the warrior Chiefs who rendered assistance in his conquest. These warrior Chiefs, after retaining a portion for themselves, reallotted the remaining lands to their followers and supporters.

The distribution of lands was all on a revocable basis. What the superior gave, he was able to take away at his pleasure. This ancient tenure was in nature feudal, although the tenants were not serfs tied to the soil – they were allowed to move freely from the land of one Chief to that of another.

Under King Kamehameha III, the most important event in the reformation of the land system in Hawaii was the separation of the rights of the King, the Chiefs and the Konohiki (land agents.)

The King retained all of his private lands as his individual property; one third of the remaining land was to be for the Hawaiian Government; one third for the Chiefs and Konohiki; and one third to be set aside for the tenants, the actual possessors and cultivators of the soil.

More than 240 of the highest ranking Chiefs and Konohiki in the Kingdom joined Kamehameha III in this task. The first māhele, or division, of lands was signed on January 27, 1848; the last māhele was signed on March 7, 1848 (164-years ago, today.)

Each māhele was in effect a quitclaim agreement between the King and a Chief or Konohiki with reference to the lands in which they both claimed interests.

In each māhele for lands for the King, the Chief or the Konohiki signed an agreement: “I hereby agree that this division is good. The lands above written are for the King. I have no more rights therein.”

The remaining lands were set aside for the Chief or Konohiki and the King signed an agreement: “I hereby agree that this division is good. The lands above written are for (name of Chief or Konohiki); consent is given to take it before the Board of Commissioners to Quiet Land Titles.”

The Great Māhele itself did not convey title to land.

The high Chiefs and the lesser Konohiki were required to present their claims before the Land Commission to receive awards for the lands. Until an award for these lands was issued by the Land Commission, title to such lands remained with the government.

Even after receiving a Land Commission Award, the recipient did not acquire a free and clear title. He was still required to pay commutation to the government, in cash or by surrender of equally valuable lands (set at one third of the value of the unimproved land.)

Kamehameha III divided the lands he reserved for himself into two separate parts; the smaller portion he retained for his personal use (“Crown” lands); the larger portion he gave ‘to the Chiefs and people’ (“Government” lands.)

The lands identified and separated in 1848 as Crown lands, Government lands and Konohiki lands were all “subject to the rights of native tenants” on their respective kuleana.

The Land Commission was authorized to award fee simple titles to native tenants who occupied and improved the land (and proved they actually cultivated those lands for a living.)

In the Great Māhele of 1848, of the approximate 10,000 awards, around 1,000,000-acres were reserved by King Kamehameha III as “Crown” lands, 1,500,000-acres were given by the King (as “Government” lands) to the ‘government and people’, approximately 1,500,000-acres were set aside for the Chiefs (as “Konohiki” lands) and less than 30,000-acres of land were awarded to the native tenants (Kuleana lands.)

The awarding of these completed the māhele of the lands into the Crown lands, Government lands, Konohiki lands and Kuleana lands and brought to an end the ancient system of land tenure in the Hawaiian Kingdom.