Kawaiahao Church | Page 3 | Images of Old Hawaiʻi

December 4, 2016 by Peter T Young Leave a Comment

Church of the Ali‘i

One of the earliest names for the church at Kawaiaha‘o was the King’s Chapel. Kawaiahaʻo Church was commissioned by Queen Kaʻahumanu during the reigns of Kamehameha II and Kamehameha III.

The current building replaced previous thatched churches and was designed by Rev. Hiram Bingham. The church was constructed between 1836 and 1842 of 14,000 slabs of coral rock quarried from an offshore reef on the southern coast of Oʻahu. (Kawaiaha‘o)

Perhaps the greatest occasion of all occurred on June 5, 1825 when ten Hawaiians made “a full declaration of their desire to be numbered among the disciples of Christ.”

These were Kalanimōku, Ka‘ahumanu, Kapule, Kapi‘olani, Keali‘iahonui, Kalakua, Namahana (or Opi‘ia,) Kaiu, La‘anui and Richard Kala‘aia‘ulu (who had arrived from the Cornwall School in 1823.)

A probation period of six months was set for these candidates. (Damon)

By the time a newly constructed thatched church was nearly finished, “Sabbath Decr. 4th. This has been a day of uncommon interest; and the transactions of it form an era in the Sandwich Island Church.”

“Eight persons who have for more than six months stood as candidates for admission and who have given as satisfactory evidence of personal piety as the nature of their circumstances will admit, came forward & united themselves to our number …”

“… and entered into a solemn covenant to walk in all the ordinances of the Gospel; and subscribed with their own hands unto the Lord, binding themselves by the most solemn engagements to be his forever.”

“Seven of the candidates received baptism – Karaimoku having been baptized a number of years ago by a French Chaplain, only brought forward his little son, which it was a pleasing sight to witness in the arms of his father to be presented for Christian baptism – He received the name of Joseph Leleohoku.”

“Ka‘ahumanu was baptised by the Christian name of Elizabeth. – Opi‘ia by that of Lydia; Tapule Deborah; Keri‘iahonui – Aaron; La‘ahui – Gideon; Kaiu – Simeon. Kara‘aiaulu – Richard.” (Levi Chamberlain Journal)

The Kawaiaha’o Church register lists the names of those who, beginning on December 4, 1825, took their vows, and were baptized. Their signatures are on the church charter.

These were not just any Hawaiians, they represented the high chiefs at the time. They were the Ali‘i Founders of Kawaiaha‘o.

Kalanimōkū was a trusted and loyal advisor to Kamehameha I, Liholiho (Kamehameha II) and Kauikeaouli (Kamehameha III.) “Kalanimōku was prime minister of the king, and the most powerful executive man in the nation.” (Lucy Thurston) (Kalanimōku died February 7, 1827 at Kamakahonu, at Kailua-Kona.)

Kaʻahumanu, the favorite wife of Kamehameha I, was one of the most powerful people in the Islands at the time of the arrival of the missionaries. There were those who were higher by birth, and there were those who were higher by title, but there was probably none who held greater influence. (Ka‘ahumanu died June 5, 1832 at her home, Puka‘oma‘omao in Mānoa.)

Namahana (or Opi‘ia or Pi‘ia) was Ka‘ahumanu’s sister and former wife of Kamehameha I. When the missionaries first arrived in the Islands, they stopped at Kawaiahae. Namahana boarded the Thaddeus and sailed with them to Kailua-Kona. (She died in 1829.)

“Laʻanui was the paramount chief of the Waialua division from 1828 to his death in 1849, as well as the particular ‘lord’ (hakuʻāina) of Kawailoa, the district (ahupuaʻa) corresponding to the Anahulu River valley.” (Kirch) Laʻanui and Namahana (Piʻia) were one of the first couples to be married by Hiram Bingham. (La‘anui died September 12, 1849.)

Kauai Chiefess Kapule was wife of Kauai’s King Kaumualiʻi. Kaumuali‘i died May 26, 1824; she then married Kaʻiu, Kaumualiʻi’s half-brother. When Humehume’s (Kaumualiʻi’s son) men arrived at the Russian Fort to try and reinstate the Kingdom of Kauaʻi, Kapule fought against them. She was the most prominent person of rank to remain on Kauai after the rebellion. (Joesting) (She died on August 26, 1853.)

Ka‘iu was a devout Christian; he joined a delegation to the Marquesas Islands to determine the possibilities for missionary expansion there. (Joesting) (Ka‘iu died on September 11, 1835.)

Keali‘iahonui was a son of Kaumuali‘i; he first married Kapule, but then Ka‘ahumanu took him as husband, but when she became a Christian, she gave up Keali‘iahonui to conform with her new religious beliefs. Keali‘iahonui later married Kekauōnohi. (He died June 23, 1849.)

“Kalākua, (was daughter of Keʻeaumoku, a chief from Hawaiʻi Island and) a widow of Kamehameha (joined Namahana in boarding the Thaddeus at Kawaihae when the missionaries first arrived.) (On board, she) asked (the missionary women) to make a gown for her in fashion like their own.” (Bingham) “(She) was told that it was the Lord’s day, and that they would make it tomorrow.” (April 2, 1820, Thaddeus Journal) (Kalākua died January 16, 1842.)

Kala‘aia‘ulu had been in American and was a student at the Foreign Mission School at Cornwall Connecticut. He came back to the Islands with the Second Company of missionaries, arriving on April 27, 1823. Back in the Islands, he served as an assistant teacher and interpreter.

The image shows a portion of the page of Hiram Bingham’s Baptismal Book (written by Bingham on December 4, 1825,) noting these names, the first members of Kawaiaha‘o Church: Kalanimōku, Ka‘ahumanu, Namahana, La‘anui, Keali‘iahonui, Kapule, Kaiu and Kala‘aia‘ulu (from Kawaiaha‘o Church)

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Hiram Bingham Baptismal Book-Noting Dec 4, 1825

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Kawaiahao interior

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Kaahumanu Commemorative plaque

June 29, 2016 by Peter T Young Leave a Comment

Waikīkī Church

By the time the first company of American Board of Commissioners for Foreign Missions (ABCFM) Protestant missionaries arrived in 1820, Kamehameha I had died and the centuries-old kapu system had been abolished. The Hawaiian people had already dismantled their heiau and had rejected their religious beliefs.

The missionaries, less the group left on the Big Island, landed at Honolulu on April 19, 1820. On the sabbath (April 23,) Hiram Bingham, the leader of the group, preached the first formal Protestant sermon in the Islands. Initial services were in thatched structures. Later, a more permanent church was built.

In July, 1821, they began to build a 22 by 54-foot building, large enough to seat 300. This first church building was built of thatch and lined with mats; however, it had glass windows, doors, a wooden pulpit and 2-rows of seats, separated by an aisle. In August of that year, Captain Templeton presented a bell from his ship to be used at the church.

Within a year, Hiram Bingham began to preach in the Hawaiian language. 4-services a week were conducted (3 in Hawaiian and 1 in English.) Congregations ranged from 100 – 400; by the end of the year, the church was expanded.

On May 30, 1824, the church burned to the ground. Within a couple of days after the fire, Kalanimōkū ordered a new church to be built at public expense. A new thatched building (25 by 70 feet) was placed a short distance from the old; it was dedicated July 18, 1824.

Interest in the mission’s message outgrew the church and services were held outside with 3,000 in attendance; efforts were underway to build a larger facility, to accommodate 4,000.

In December, 1825, the third Meeting House building was opened for worship; however, shortly afterward a violent rain storm collapsed the structure. In 1827, Kaʻahumanu stepped forward and “caused a temporary house to be erected which is 86 feet by 30, with 2 wings each 12 feet wide extending the whole length of the building. … It is not large enough to accommodate all who attend the service on Sabbath mornings, many are obliged to sit without.” (Mission Journal – Damon)

The last of the thatched churches served for 12-years. It measured 63 by 196 feet (larger than the present Kawaiahaʻo Church) – 4,500 people could assemble within it.

Then, between 1836 and 1842, Kawaiahaʻo Church was constructed. Revered as the Protestant “mother church” and often called “the Westminster Abbey of Hawai‘i” this structure is an outgrowth of the original Mission Church founded in Boston and is the first foreign church on O‘ahu (1820.)

Kawaiahaʻo Church was designed by its first pastor, Bingham. Following five years of construction, Kawaiahaʻo was ready for dedication ceremonies on July 21, 1842. The grounds of Kawaiahaʻo overflowed with 4,000 to 5,000 faithful worshippers. King Kamehameha III, who contributed generously to the fund to build the church, attended the service.

There were ten ‘āpana, or branches, of the Kawaiahaʻo Church. One of them was the Waikīkī Church (the others included Kalihi, Palama, Nuʻuanu, Pauoa, Moʻiliʻili, Pālolo, Kaimuki, Puaikalani (Kakaʻako) and Kawaiahaʻo itself. (Damon)

Across Kalākaua Avenue in front of the Moana Hotel, on the present site of the shops and Princess Kaʻiulani Hotel, was the first grammar school in Waikīkī, a small graveyard and the church. (Cultural Surveys)

“The Little Church at Waikīkī … The congregation which has worshipped in this church is numerous but poor …. The pretty little church among the cocoanuts is besides a prominent ornament to the neighborhood”.

The church was damaged by a thunderbolt … “It seems that the house was badly shattered – in fact rendered untenable in wet weather, and that it will cost in the neighborhood of five hundred dollars to put it again in good condition …”

“We beg to suggest a concert or other public entertainment to raise funds for the repair of the Waikīkī Church building.” (Pacific Commercial Advertiser, December 18, 1875)

It turns out the Waikīkī Church was a venue for many concerts, to raise money for the Waikīkī property, as well as Kawaiahaʻo in downtown – and they had frequent royal guests.

“A concert was given on Wednesday evening, commencing at half past seven o’clock, at the Waikīkī Church in aid of Kawaiahao Church. Their Royal Highnesses Princess Liliʻuokalani and Princess Likelike took an active part in promoting the furtherance of this good object, and both of these good ladies also took part in carrying out the programme.”

“The Misses Cleghorn and other young ladies also assisted. A drive to Waikīkī on a beautiful moonlight night is of itself a treat, which was greatly enhanced, by the anticipation of hearing good vocal and instrumental music on arrival there.” (Pacific Commercial Advertiser, December 15, 1883)

“A musical entertainment was given at Waikīkī Church on Wednesday evening. Their Royal Highnesses the Princesses Liliuokalani and Likelike had taken a great interest in the affair and many of their friends from town took the opportunity to indulge in a moonlight drive and be present at the concert.”

“The church was filled and there was a not inconsiderable audience that preferred the open air and the soft grass of the churchyard to the accommodations provided for them inside … “It is to be hoped that this is not the last time that the people of Waikīkī will invite their town friends to come and hear them sing.” (Pacific Commercial Advertiser, December 15, 1883)

In an interview for the Oral History Project conducted by the Social Science Research Institute, University of Hawai‘i, interviewee Mary Paoa Clarke (born in 1902) recalls the Waikīkī School:

“We (Mary and her siblings) went to Waikīkī School – that’s across the Moana Hotel – which is (where) the (Princess) Kaʻiulani Hotel (is) now. We walked from our home to school”. Mary also noted that the Waikīkī School only went up to third grade. “We started in the fourth grade at Kaʻahumanu”. (Social Science Research Institute)

“… I had gone to the Waikīkī (Elementary) School for three years. There was Mrs Henry, Mrs Perry and Mrs Ontai. (The) first Waikīkī School was opposite the Moana Hotel – across the street. (There were) three rooms, first, second and third. In one corner of the property there was a graveyard and an old Hawaiian church.) (Lemon Wond “Rusty” Holt, Sr; Social Science Research Institute)

In 1916, Kawaiaha‘o sold the cemetery land around the Waikīkī ‘āpana (branch) church to the Territorial Hotel Co, Ltd, owners of the Moana Hotel.

A new lot was obtained from the Lili‘uokalani Trust; plans for the construction of a new church began immediately, as the church contracted for the construction of a one-story frame building in 1916 on a new lot, near the corner of Kūhiō Avenue and ʻOhua Lane (in the area now occupied by the Waikīkī Banyan Condominium, which was built in 1979.)

Owing to the sale of the Waikīkī Church premises for the extension of the Moana Hotel accessories, some fifty or more bodies which had been interred in its grounds were exhumed and removed to the cemetery of the mother church, Kawaiahaʻo. (Thrum, 1916)

Kawaiahaʻo Church took the responsibility “to remove all remains and coffins buried in the church yard (so far as practical) and re-inter them in some cemetery or cemeteries in the district of Honolulu,” with the costs of the removal to be borne by the Territorial Hotel Co.

Those interred in the Protestant cemetery ranged from as young as 2 weeks to 80 years of age and were noted as having passed away from a variety of causes such as “consumption”, “constipation”, “meningitis”, “diabetes”, “whooping cough”, the most common cause being “old age.” With perhaps one exception, all of the names appear to be Hawaiians who died between 1880 and 1907. (Cultural Surveys)

“Then the Moana (Hotel) built a lot of cottages in there. Of course then years later they were torn down and they built the Princess Ka‘iulani Hotel.” (Leslie Fullard-Leo (born 1909;) Social Science Research Institute)

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Cottages moved in 1953-Princess Kaiulani Constructed after that

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March 18, 2015 by Peter T Young 1 Comment

Hawaiʻi Statehood Address – Aloha ke Akua

“(P)ress reports circulating the reactions of the people of Hawaii to the final passage of S. 50 by the House of Representatives (concerning Hawaiʻi statehood) indicated that the people of Hawaii quite naturally demonstrated their exuberance in many ways.”

(The Hawaiʻi Admission Act was signed into law on March 18, 1959; Hawaiʻi became the 50th State on August 21, 1959.)

“However, in justice, it should be told that a great many people of Hawaii reacted in an entirely different way.”

“For according to numerous reports received, the most immediately spontaneous reaction of the people of Hawaii was one of prayerful thanksgiving to the Almighty and of seeking His Guidance in meeting new responsibility.”

“(A)n unplanned service (was) held at Kawaiahaʻo Church. This church is the denomination of the missionaries who came to Hawaii in 1820. A crowd of more than 1,000 people, including the Honorable Neal Blaisdell, mayor of the city and county of Honolulu, gathered and paid respect to the Divine Providence within minutes of the news being received that the bill was passed by the House.”

“The next morning, thanksgiving services were held at this same church. The Reverend Dr. Abraham Akaka, pastor of Kawaiahaʻo Church, gave the sermon, which is included here.” (John A Burns, Delegate to US House of Representatives))

By Reverend Abraham K Akaka; Given on: Friday, March 13, 1959:

“One nation under God, indivisible, with liberty and justice for all” – these words have a fuller meaning for us this morning in Hawaii. And we have gathered here at Kawaiahaʻo Church to give thanks to God, and to pray for his guidance and protection in the years ahead.

Our newspapers lately have been full of much valuable historical data concerning Hawaii’s development, growth, and aspirations. I will keep these stories as long as I live, for my children and their children, for they call to mind the long train of those whose sacrifices were accepted, whose prayers and hopes through the years were fulfilled yesterday. There yet remains the formal expression of our people for statehood, and the entrance of our Islands into the Union as a full-fledged member.

I would like today to speak the message of self-affirmation: that we take courage to be what we truly are, the Aloha State.

On April 25, 1820, one hundred and thirty-nine years ago, the first Christian service conducted in Honolulu was held on this very ground. Like our Pilgrim Fathers who arrived at Plymouth, Massachusetts, in 1620, so did the fathers of a new era in Hawaii kneel in prayer after a long and trying voyage to give thanks to God who had seen them safely on their way.

Gathered around the Reverend Hiram Bingham on that day were a few of our “kupunas” who had come out of curiosity. The text of the sermon that day, though it was April and near Easter time, was from the Christmas Story.

And there our people heard words for the first time: “Mai maka’u ‘oukou, no ka mea, eia ho’i, ke ha’i aku nei au ia ‘oukou i ka mea maika’i, e ‘oli’oli nui ai e lilo ana no na kanaka apau. No ka mea, i keia la i hanau ai, ma ke kulanakauhale o Davida, he ola no ‘oukou, aia ka Mesia ka Haku” — “Fear not, for behold, I bring you good tidings of great joy which shall be to all people. For unto you is born this day in the city of David, a Saviour which is Christ the Lord.”

Although our grandfathers did not realize it fully then, the hopes and fears of all their years through the next century and more were to be met in the meaning and power of those words, for, from that beginning, a new Hawaii was born.

For through those words, our missionaries and people following them under God became the greatest single influence in Hawaii’s whole development – politically, economically, educationally, socially, religiously. Hawaii’s real preparation for statehood can be said to have truly begun on that day and on this spot one hundred and thirty-nine years ago.

Yesterday, when the first sound of firecrackers and sirens reached my ears, I was with the members of our Territorial Senate in the middle of the morning prayer for the day’s session. How strange it was, and yet how fitting, that the news should burst forth while we were in prayer together. Things had moved so fast. Our mayor, a few minutes before, had asked if the church could be kept open, because he and others wanted to walk across the street for prayer when the news came.

By the time I got back from the Senate, this sanctuary was well filled with people who happened to be around, people from our government buildings nearby. And as we sang the great hymns of Hawaii and our nation, it seemed that the very walls of this church spoke of God’s dealing with Hawaii in the past, of great events both spontaneous and planned.

There are some of us to whom statehood brings great hopes, and there are some to whom statehood brings silent fears. One might say that the hopes and fears of Hawaii are met in statehood today. There are fears that Hawaii as a state will be motivated by economic greed …

… that statehood will turn Hawaii (as someone has said) into a great big spiritual junkyard filled with smashed dreams, worn-out illusions; that will make the Hawaiian people lonely, confused, insecure, empty, anxious, restless, disillusioned – a wistful people.

There is an old “mele” that reminds me of such fears as these, and of the way God leads us out of our fears. “Haku’i i ka uahi o ka Lua, pa i ka lani, ha’aha’a Hawai’i moku o Keawe i hanau’ia … po Puna, po Hilo, po i ka uahi o ku’u ‘aina … ola ia kini, ke’a mai la ke ahi”.

There is a fire underground, but the firepit gives forth only smoke, smoke that bursts upward, touching the skies, and Hawaii is humbled beneath its darkness – it is night over Hawaii, night from the smoke of my land – but there is salvation for the people, for now the land is being lit by a great flame.”

We need to see statehood as the lifting of the clouds of smoke, as an opportunity to affirm positively the basic Gospel of the fatherhood of God and the brotherhood of man. We need to see that Hawaii has potential moral and spiritual contributions to make our nation and to our world.

The fears Hawaii may have are to be met by men and women who are living witnesses of what we really are in Hawaii, of the spirit of Aloha, men and women who can help unlock the doors to the future by the guidance and grace of God.

This kind of self-affirmation is the need of the hour. And we can affirm our being, as the Aloha State, by full participation in our nation and in our world. For any collective anxiety, the answer is collective courage. And the ground of that courage is God.

We do not understand the meaning of Aloha until we realize its foundation in the power of God at work in the world. Since the coming of our missionaries in 1820, the name for God to our people has been Aloha. One of the first sentences I learned from my mother in my childhood was this from Holy Scripture: “Aloha ke Akua” – in other words, “God is Aloha.”

Aloha is the power of God seeking to unite what is separated in the world – the power that unites heart with heart, soul with soul, life with life, culture with culture, race with race, nation with nation. Aloha is the power that can reunite when a quarrel has brought separation; aloha is the power that reunites a man with himself when he has become separated from the image of God within.

Thus, when a person or a people live in the spirit of Aloha they live in the spirit of God. And among such a people, whose lives so affirm their inner being, we see the working of the Scripture: “All things work together for good to them who love God… from the Aloha of God came his Son that we might have life and that we might have it more abundantly.”

Aloha consists of this new attitude of heart, above negativism, above legalism. It is the unconditional desire to promote the true good of other people in a friendly spirit, out of a sense of kinship. Aloha seeks to do good, with no conditions attached.

We do not do good only to those who do good to us. One of the sweetest things about the love of God, about Aloha, is that it welcomes the stranger and seeks his good. A person who has the spirit of Aloha loves even when the love is not returned. And such is the love of God.

This is the meaning of Aloha. I feel especially grateful that the discovery and development of our Islands long ago was not couched in the context of an imperialistic and exploitive national power, but in this context of Aloha.

There is a correlation between the charter under which the missionaries came -namely, “To preach the Gospel of Jesus Christ, to cover these islands with productive green fields, and to lift the people to a high state of civilization” – a correlation between this and the fact that Hawaii is not one of the trouble spots in the world today but one of the spots of great hope.

Aloha does not exploit a people or keep them in ignorance and subservience. Rather, it shares the sorrows and joys of people; it seeks to promote the true good of others.

Today, one of the deepest needs of mankind is the need to feel a sense of kinship one with another. Truly all mankind belongs together; from the beginning all mankind has been called into being, nourished, watched over by the love of God.

So that the real Golden Rule is Aloha. This is the way of life we shall affirm.

Let us affirm ever what we really are – for Aloha is the spirit of God at work in you and in me and in the world, uniting what is separated, overcoming darkness and death, bringing new light and life to all who sit in the darkness of fear, guiding the feet of mankind into the way of peace.

Thus may our becoming a State mean to our nation and the world, and may it reaffirm that which was planted in us one hundred and thirty-nine years ago: “Fear not, for behold I bring you good tidings of great joy, which shall be to all people.”

The image shows Rev. Abraham Akaka and the Rev. Glen Balsley leading a procession of dignitaries and Hawaiian civic groups from ʻIolani Palace (where the legislature got the call that Congress had approved admission) to Kawaiahaʻo Church on March 13, 1959.

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December 31, 2014 by Peter T Young Leave a Comment

Richard Armstrong

By the time the Pioneer Company of American Board of Commissioners for Foreign Missions (ABCFM) Protestant missionaries arrived in 1820, Kamehameha I had died and the centuries-old kapu system had been abolished.

The missionaries first lived in the traditional Hawaiian hatched house, the hale pili. In addition to their homes, the missionaries had grass meeting places and, later, churches. One of the first was on the same site as the present Kawaiahaʻo Church.

On December 31, 1820, Levi Sartwell Loomis, son of Elisha and Maria Loomis (the first white child born in the Sandwich Islands) and Sophia Moseley Bingham, daughter of Hiram and Sybil Bingham (the first white girl born on Oʻahu) were baptized.

Between 1836 and 1842, Kawaiahaʻo Church was constructed. Revered as the Protestant “mother church” and often called “the Westminster Abbey of Hawai‘i” this structure is an outgrowth of the original Mission Church founded in Boston and is the first foreign church on O‘ahu (1820.)

Kawaiahaʻo Church was designed and founded by its first pastor, Hiram Bingham. Hiram left the islands on August 3, 1840 and never saw the completed church. Reverend Richard Armstrong replaced Bingham as pastor of Kawaiahaʻo.

Richard Armstrong was born in 1805 in Pennsylvania, the youngest of 10-children; he attended three years at Princeton Theological Seminary. He married Clarissa Chapman, September 25, 1831; was ordained at Baltimore, Maryland, October 27, 1831; and sailed from New Bedford, Massachusetts, November 26, 1831 for Hawaiʻi.

Armstrong was with the Fifth Company of missionaries (which included the Alexanders, Emersons, Forbes, Hitchcocks, Lymans, Lyons, Stockton and others. They arrived on May 17, 1832.

Shortly after arrival, Clarissa wrote about a subject most suspect was not a part of the missionary lifestyle … On October 31, 1832, she noted, “Capt Brayton has given me a little beer cask – it holds 6 quarts – Nothing could have been more acceptable.”

“I wanted to ask you for one, but did not like to. O how kind providence has been & is to us, in supplying our wants. The board have sent out hops – & I have some beer now a working. I should like to give you a drink.”

Armstrong was stationed for a year at the mission in Marquesas Islands; he then replaced the Reverend Green as pastor of Kaʻahumanu Church (Wailuku) in 1836, supervised the construction of two stone meeting houses one at Haiku, and the other at Wailuku. Reverend Green returned to replace Armstrong in 1840.

He was pastor of the Kawaiahaʻo Church in Honolulu from 1840 to 1848. “Mr. Armstrong preached to congregations of twenty-five hundred and often three thousand people. The ground about the church looked like an encampment when the people came from valley and shore on horseback and spent their noon hour in the rush-covered basement awaiting the afternoon session.” (The Friend, July 1932)

Following the re-raising of the Hawaiian flag above the Islands on July 31, 1843 for Ka La Hoʻihoʻi Ea – Sovereignty Restoration Day, religious services were held that evening in Kawaiahaʻo Church.

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. (Thrum)

In 1848 Armstrong left the mission and became Minister of Public Instruction on June 7, 1848, following the death of William Richards. Armstrong was to serve the government for the remainder of his life. He was a member of the Privy Council and the House of Nobles and acted as the royal chaplain.

He set up the Board of Education under the kingdom in 1855 and was its president until his death. Armstrong is known as the “the father of American education in Hawaiʻi.”

The government-sponsored education system in Hawaiʻi is the longest running public school system west of the Mississippi River. To this day, Hawaiʻi is the only state to have a completely-centralized State public school system.

Armstrong helped bring better textbooks, qualified teachers and better school buildings. Students were taught in Hawaiian how to read, write, math, geography, singing and to be “God-fearing” citizens. (By 1863, three years after Armstrong’s death, the missionaries stopped being a part of Hawaiʻi’s education system.)

The Armstrongs had ten children. Son William N Armstrong (King Kalākaua’s Attorney General) accompanied Kalākaua on his tour of the world, one of three white men who accompanied the King as advisers and counsellors (Armstrong, Charles H Judd and a personal attendant/valet.)

Armstrong and Judd were Kalākaua’s schoolmates at the Chiefs’ Children’s School in 1849. (Marumoto) “Thirty years afterward, and after three of our schoolmates had become kings and had died (Kamehameha IV & V and Lunalio) and two of them had become queens (Emma and Liliʻuokalani,) it so happened that Kalākaua ascended the throne, and with his two old schoolmates began his royal tour.” (Armstrong)

Another Armstrong son, Samuel Chapman Armstrong, became a Union general in the American Civil War and was founder of Hampton Agricultural and Industrial School (later called the Hampton Institute, then Hampton University.) (King Kalākaua visited Hampton Normal and Agricultural School on one of his trips to the continent.)

Among the school’s famous alumni is Dr Booker T Washington, who became an educator and later founded Tuskegee Institute. President Abraham Lincoln’s Emancipation Proclamation was read to local freedmen under the historic “Emancipation Tree,” which is still located on the campus today.

Richard Armstrong’s home was a stone building on Beretania adjoining Washington Place (called “Stonehouse,” named after the residence of Admiral Richard Thomas in England. It later served as temporary facilities at different times for what became St. Louis and Punahou Schools.

Reverend Richard Armstrong died on September 23, 1860; on his way to preach in Kāneʻohe “he had been thrown from his horse and seriously hurt. He was a good rider, but the horse had been suddenly startled and a girth gave way.”

He is buried “in the shadow of the great Kawaiahaʻo church where he had preached for so many years.” Clarissa, moved to California in 1880; she died in 1891 (the reverse of her tombstone says “Aloha.”)

The image shows Richard Armstrong. In addition, I have added others similar images in a folder of like name in the Photos section on my Facebook and Google+ pages.

October 9, 2014 by Peter T Young Leave a Comment

John Harvey Coney

John Harvey Coney was born in June 1820 in Litchfield, NY. He came to Hawaiʻi after participating in the 1848 Mexican-American War. He married Laura Amoy Kekuakapuokalani Ena (she was 17) on November 27, 1860.

John, supposedly through his wife’s family’s connections with King Kamehameha IV, was soon appointed Sheriff of Hilo, where Laura’s ancestral lands were located. (Williams)

“I stopped 3 days with Hon. Mr. (Coney), Deputy Marshal of the Kingdom, at Hilo, Hawaii, last week, & by a funny circumstance, he knew everybody that ever I knew in Hannibal & Palmyra. We used to sit up all night talking, & then sleep all day. He lives like a Prince.” (Twain)

The Coneys lived in a long grass thatched house on the mauka (toward the mountain) side of the courthouse lot, and later built a pretentious residence which is now (1922) the County Building….” (Williams)

Coney was “a tall handsome man, who carried himself like a soldier,” he was “titular executive head of government next to the Governess of Hawaiʻi and Lieut. Governor”. (Sanderson)

Besides being Sheriff (and later postmaster,) Coney got into a variety of business interests. An April 22, 1868 Hawaiian Gazette notes, “Wharf at Hilo. The landing of passengers and goods at the Harbor of Hilo has been facilitated by the building of a short wharf from the rocky point at the west end of the beach. It has been made by the enterprise of Mr Coney and Mr Hitchcock”.

“The wharf just built is well timbered and fastened, and carries six feet of water. Its strength was tested by the great, earthquake wave of Thursday, and by a loaded scow washing upon it, and it proved equal to the strain. Wharfage, hereafter, will be one of the charges on schooners running to Hilo.” (Hawaiian Gazette, April 22, 1868)

Wife Laura was of royal descent. She was the daughter of Chinese merchant John Lawai Ena and Hawaiian chiefess Kaikilanialiiwahineopuna (a descendent of the Kamehameha line and the last high chiefess of the Puna district of the island of Hawaiʻi.) She was described as “an exceptionally fine woman of high character, gracious manner, generous instincts and kind disposition….” (Williams)

The Coneys had six children: Clarissa (Clara) Piilani Amoy Coney (lady-in-waiting to the household of Queen Kapiʻolani;) Mary Ululani Monroe Coney; John Harvey Haalalea Coney (High Sheriff on Kauaʻi, later Territorial Representative and Senator;) Elizabeth (Lizzy) Likelike Kekaekapuokulani Coney (lady in waiting to Princess Miriam Likelike Cleghorn at Coronation of Kalākaua;) Eleanor (Kaikilani) Coney (travelling companion to Queen Liliʻuokalani across US) and William Hawks Hulilaukea Coney (co-Founder with Wallace Rider Farrington of Evening Bulletin, predecessor of the Honolulu Star Bulletin.)

Laura taught her children not to speak of their aliʻi blood, to forget about high chiefs and chiefesses, and to make their own way in the world because the days of chiefs and chiefesses were gone.

A daughter-in-law once noted, “I remember a time when the king (Kalākaua) was calling on Mother Coney. He was busy at the time collecting the genealogies of the nobility and the mele (songs, chants) of the Hawaiians.”

“He said to Mother Coney, ‘Tell me, Mrs. Coney, who were your ancestors, I know that you belong to the Kamehameha line.’ ‘Adam and Eve were my ancestors,’ she replied.” (Williams)

After about 18-years in Hilo, the Coneys moved to Honolulu; their home (which they called ‘ Halelelea,’ that they translated to ‘Pleasant House’) was just mauka of ʻIolani Palace (on the mauka-Diamond Head corner of Richards and Hotel Streets.) It was often the setting for many of the city’s “brilliant entertainments” during the Kalākaua monarchy. (Williams)

In the Māhele of 1848, the property had been grant to High Chiefess Miriam Ke‘ahikuni Kekauōnohi, a granddaughter of Kamehameha I and a wife of Kamehameha II. Upon her death on June 2, 1851, all her property was passed on to her second husband, High Chief Levi Haʻalelea.

Levi Haʻalelea’s second wife was Amoe Ululani Ena Haʻalelea, sister of Laura Ena Coney. When Levi Haʻalelea died in 1864, his second wife transferred ownership of the land to her sister’s husband John Coney.

In 1889, the Coney’s home, Halelelea, played a minor role during the Wilcox rebellion to restore the rights of the monarchy, two years after the Bayonet Constitution of 1887 left King Kalākaua a mere ﬁgurehead.

The insurgents were hunkered down in a bungalow across a narrow lane from the Coney House. The plan was to throw dynamite at the bungalow.

“No attack was expected from that quarter, and there was nothing to disturb the bomb thrower. (Hay Wodehouse) stood for a moment with a bomb in his hand as though he were in the box waiting for a batsman. He had to throw over a house to reach the bungalow, which he could not see.”

“The first bomb went sailing over the wall, made a down curve and struck the side of the bungalow about a foot from the roof … The bomb had reached them and hurt a number of the insurgents. “

Wodehouse “coolly picked out another bomb. Then he took a step back, made a half turn and sent it whizzing. It landed on the roof … He threw one more bomb and Wilcox came out and surrendered.” (The Sporting Life, October 16, 1889)

Another property that had been granted to Kekauōnohi and subsequently conveyed to Coney at the same time as their home was approximately 41,000-acres of land at Honouliuli. In 1877, Coney sold that land to James Campbell, who soon started Honouliuli Ranch. After drilling Hawaiʻi’s first artesian well (1879,) by 1890 the Ewa Plantation Company was established.

John Harvey Coney died in Honolulu on October 9, 1880, at the age of 60. Laura Ena Coney died in Honolulu on February 24, 1929, at the age of 85.

In a funeral recitation for Laura given by the Reverend Akaiko Akana, pastor of Kawaiahaʻo Church, on February 24, 1929, Laura was referred to as “one of the old and prominent kamaʻāinas who has helped to build Hawaii, not only by her personal effort, but through her influence on her husband, children and influencial associates and acquaintances throughout these islands.” (Williams)

There are two marble plaques in Kawaiahaʻo Church commemorating members of the Coney family, both above the mauka royal pew. Donated by her daughters Kaikilani and Elizabeth, one reads: In Memory of Laura Kekuakapuokalani Coney 1844—1929 Always a devoted member of Kawaiahaʻo Church, she often said, “Ka wahi e nele ai, e haʻawi” Where need is, there give.

The other plaque reads: “In Memory of Levi Haʻalelea 1828-1864 His wife Ululani A. A. Haʻalelea 1824-1904 and Richard Haʻalilio 1808—1844.” (I have been told this plaque is incorrect – Levi Haʻalelea was born in 1822; the last name listed should be Timothy Haʻalilio.)

The image shows John Harvey Coney. In addition, I have added other related images in a folder of like name in the Photos section on my Facebook and Google+ pages.

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