Images of Old Hawaiʻi

by Peter T Young Leave a Comment

Lāhainā Historic District

This is a hard one … obviously, these are gone; but they are not forgotten. It is merely given to give some context to what was lost; as well as a reminder for us to not forget the lives and property lost by others.

The first capital of the kingdom of Hawai‘i, Lāhainā, was also once a bustling whaling town and plantation settlement. To recognize and preserve its rich history, two sets of historic districts have been created in Lāhainā.

The first, the Lāhainā Historic District encompassing about 1,665 acres, was added to the National Park Service’s (NPS) National Historic Landmarks Program in December 1962.  Maui County Historic District Boundaries 1 and 2 cover about 65 acres in Lāhainā.

This summary highlights the nine structures that were identified in the Lāhainā Historic District (NPS;) the principal historic structures and sites include the following.

Because these are also part of the Lāhainā Historic Trail, I am using the Lāhainā Restoration Foundation numbering for each.

14 – Court House
This solid, two-story stone building stands on Wharf Street, in the square bounded by Wharf, Hotel, Front and Canal Streets (on the site of the old stone fort.)  The Court House Square is famed today for its banyan tree, planted by the sheriff of Lāhainā in 1873 and proclaimed today as ‘Hawaii’s largest.’

After an 1858 violent windstorm damaged government buildings here, a new ‘Lahaina Court and Custom House and Government Offices,’ was completes by December, 1859.  In addition to the offices mentioned above, it contained the Governor’s office, post office and ‘a room in which to starve the jury into unanimity.’

16 – Pioneer Hotel
Built in 1901 and therefore not strictly connected with Lāhainā’s most significant era, this well-known hotel is nevertheless a key part of the Lāhainā scene (corner of Wharf and Hotel Streets.)

The description of the hotel in one guide book – ‘a large box of a building … with a wide balcony and decorative wooden railing’ – may be accurate, but it fails to convey the tropical atmosphere of Lāhainā’s first hotel.

18 – Old Spring House
The Old Spring House is said to have been built by the Rev. William Richards in 1823 to enclose a spring to supply water not only for his own dwelling nearby, but for the entire community and for ships anchored off the town.

According to local tradition, a hand pump here was visited by crews of sailors who ‘constantly rolled huge casks for water.’  The Spring House apparently is thus one of the few remaining physical links with the whaling era.

21 – Baldwin House
Completed early in 1835, Dr. Dwight Baldwin and his family occupied this two-story home, built of coral blocks, it until Dr. Baldwin was transferred to Honolulu in 1868 (some sources say the Baldwins lived in the house until 1871.)  It is one of the oldest and best preserved missionary dwellings.

Dr. Baldwin, in addition to serving as pastor of the Hawaiian church at Lāhainā and, for a time, as seamen’s chaplain, was a medical doctor; and he was government physician for the islands of Maui, Moloka‘i, and Lāna‘i.  Dr. Baldwin’s son, Henry P. Baldwin, was born in this house.

44 – United States Marine Hospital
Around 1842, this hospital was established for sick and injured American merchant seamen.  The hospital could accommodate about 60 men; it’s on the landward side of Front Street, between Kenui and Baker Streets, about 0.6 mile north of the Baldwin House.

In 1865, the structure was sold to the Episcopal Church and became a school for girls, and during the 1870s it was turned into a vicarage and served as such for more than 30 years.

48 – Maria Lanakila First Catholic Church
The first resident Roman Catholic priests arrived at Lahaina on April 21, 1846.  A church was built on the present site that same year, but it was replaced by a new structure in 1858 (Waine‘e and Dickenson Streets.)

The present concrete church, erected in 1927-1928, was built on the same foundation and is almost a replica of the older frame structure, it is said that the original ceiling was retained in the new building.

50 – Hale Aloha
The predecessor of this building, known as the Hale Halewai, or Hale Lai, is sometimes said to have been built as early as 1823; and it, instead of the Waine‘e Church, is occasionally claimed as the first stone church in the island (behind the Episcopal Cemetery in about the center of the large block bounded by Waine‘e, Hale and Chapel Streets and Prison Road.)

The meetinghouse was in bad condition by 1855 and the church voted to rebuild completely, the walls being ‘too old fashioned to be tolerated in these go-ahead days.’  The present building, called ‘Hale Aloha,’ was completed in 1858 and was ‘the largest sectional meeting house of its time.’  In 1860, the government fitted it out for use as an English Church.

53 – Old Prison (Hale Pa‘ahao)
In addition to ordinary criminals, the authorities at Lāhainā generally had on their hands a number of boisterous seamen who had run afoul of the law in one way or another during their periods of ‘refreshment’ ashore.  During the 1830s and 1840s prisoners usually were confined in the fort which stood on the seaward side of the present square (see the Court House above.)

A new prison was started in 1852.  The main cell block, built of planks, was constructed in that year, but the wall around the grounds, built of coral blocks from the old fort, was not erected until about 1854 (at the corner of Waine‘e Street and Prison Road.)  Prisoners performed much of the labor.

56 -57 -Waine‘e Church and Cemetery (Waiola Cemetery and Church)
For several years after the American Board missionaries reached Lāhainā in 1823, services were held in temporary structures. In 1828 the chiefs, led by Hoapili, proposed to build a new stone church, and the present site was selected (on Waine‘e Street, between Chapel and Shaw Streets.)

The cornerstone was laid on September 14, 1828, for this “first stone meeting-house built at the Islands.”  Dedicated on March 4, 1832, this large, two-story, galleried Waine‘e Church was twice destroyed by Kauaula winds and once, in 1894, by a fire of incendiary origin.  The present church structure was dedicated in 1953, at which time the name was changed to Waiola.

The adjoining cemetery is said to date from 1823. It contains the body of Keōpūolani, wife of Kamehameha the Great and mother of Kamehameha II and Kamehameha III.  Other prominent Hawaiian nobles interred here include Governor Hoapili, King Kaumuali‘i, Princess Nahi‘ena‘ena, Queen Kalākua and Governess Liliha.

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by Peter T Young 1 Comment

Buckle, Wahinepio and Leoiki

At the end of May in 1823, Keōpūolani, Nāhiʻenaʻena and Hoapili (Keōpūolani’s husband) moved to Maui and took up residence in Lāhainā.

“The queen was desirous to have missionaries to accompany her … A meeting was called to consult whether it was expedient to establish a mission at Lahaina. The mission was determined on, and Mr. S. (Stewart) was appointed to go: he chose Mr. R. (Reverend William Richards) for his companion.”  (Betsey Stockton Journal)

At about the same time, whaling ships were calling at Hawaiʻi.  (Hawai‘i’s whaling era began in 1819 when two New England ships became the first whaling ships to arrive in the Hawaiian Islands.)

At that time, whale products were in high demand; whale oil was used for heating, lamps and in industrial machinery; whale bone was used in corsets, skirt hoops, umbrellas and buggy whips.

Rich whaling waters were discovered near Japan and soon hundreds of ships headed for the area.   The central location of the Hawaiian Islands between America and Japan brought many whaling ships to the Islands.  Whalers needed food and the islands supplied this need from its fertile lands.

Starting with Cook’s arrival, his crew and later the whalers sought and received other pleasures.  The matter of sailors and Hawaiian women got more complicated in 1825, when the British whaler Daniel IV, under the command of William Buckle, made its way into Lāhainā.

Before leaving, Buckle asking that Leoiki accompany him on his cruise sent her to her chiefess, Wahinepio, with eight gold doubloons. At first hesitant, Wahinepio spoke with Buckle and then gave her OK, after he promised to bring the girl back (as well as adding two more doubloons.  (Litten)

To many it appeared Wahinepio sold Leoiki, a girl of sixteen, into slavery to Captain Buckle.  The money was later added to the treasures left by Liholiho, because no one was found willing to be its owner.  (Thrum, 1918)

As was the practice, Richards sent his daily journal to the mission headquarters (his account of the matter later appeared in the newspapers – likewise, a new policy was established, not allowing women to board the ships at anchor.)

This brought two areas of disturbance: (1) a claim of slavery, with subsequent assertions of libel and (2) a rowdy crew expecting female companionship on board ship.

Let’s address the latter, first.

Take the scene of October, 1825. A missionary and his family are alone on the Island of Maui. The British whale ship Daniel, under Captain Buckle, arrives and comes to anchor. The crew soon find that a change has taken place. Instead of the accustomed throng of native females, not an individual of the sex approaches the ship. (Dibble)

With a law in force forbidding women to visit ships, the Captain and his crew threatened to burn Mr. Richards’ house, and to kill him and his wife. The next day fifteen sailors came ashore armed with knives and pistols and waving a black flag. By order of the chiefs the mission was surrounded by two hundred armed natives. The sailors marched up the hill with threatening mien but, seeing the array of bayonets, turned around and marched right back again. (Thrum, 1918)

The first matter of slavery claims did not go unnoticed by Kauikeaouli, King Kamehameha III.  “After sitting silent a short time Boki read a manao of the king & his sister in which they express their intention to prevent any violent measure being taken against Mr. Richards, that they would condemn the one that should be proved to be in the wrong and justify the one that should prove to be in the right.”  (Chamberlain)

Buckle had claimed libel against Richards for publishing the slavery claims in the papers (the story was not just mentioned in the Islands, it made the continental papers, as well.)

To this Richards replied that he had not seen the communication alluded to and that he could not make oath to any newspaper declaration & moreover that he had never written or said anything which by a fair interpretation could be construed to mean that Buckle had made a purchase for the purpose of reducing to slavery.  (Chamberlain)

Supporting the ‘no sale’ situation, Leoiki (and Buckle) denied that she had been sold to Captain Buckle.  (Chamberlain)

Later, Richards addressed a conciliatory letter to Buckle stating the reasons which he sent his report to the Mission Board and that he did not authorize the publication of it and that he had never supposed that Buckle had obtained the woman for the purpose of reducing her to slavery, nor did he think that by a fair interpretation that meaning could be inferred.  (Chamberlain)

Buckle, feeling his reputation has been damaged, answered Richard’s letter declaring false the account of the purchase & of the riot & pronounces the whole to be a libel, and states if this were a civilized country where justice could be obtained he should bring him to the punishment which he deserved; and that even now he could demand that Richards retract what he had written and acknowledge his statements to be false.  (Chamberlain)

Richard Charlton, British Consul-General, noted, “Captain Buckle could not be convicted of having bought a female slave as the inmate of his cabin.”  (Bingham)  The natives say Mr. Richards is to be put to death for falsely accusing Buckle. (Chamberlain)

While the transfer of funds raised the suspicion of many that Leoiki was sold into slavery, some suggest the payment was simply the traditional payment of dowry. (While we sometimes limit the context of ‘dowry’ to the property a woman brings to a marriage; it can also mean money given by the groom to the family of the bride.)

Then, on December 26, 1827, the Daniel IV, under the command of Captain Buckle, left Lāhainā.  “The departure of this captain who has been the occasion of so much trouble to the mission gave us no small comfort. She sail’d in company with the Elizabeth Capt. Stewart. We were happy to see both vessels steer directly off without altering their course.”  (Chamberlain)

A meeting of the chiefs followed.  There, they agreed to close the subject.  The meeting did, however, proclaim three general laws: those against murder, adultery and theft. (Litten)

There is another tangential end to this story.  On February 5, 1826 (very much in the middle of the above timeframe,) William Wahinepio Buckle was born to Buckle and Leoiki (apparently born while they were at sea.)

The Māhele documents show that Leoiki was given five lands on three islands; she also received title to the land Captain Buckle bought for their home in downtown Honolulu: both definite indications that she was still considered an Aliʻi.  (Creed, waihona)

William Wahinepio Buckle later was a member of King Kalākaua’s Privy Council.  His daughter, Jane Kahakuwaiaoao Keakahiwalani Buckle Clark, was a lady-in-waiting to Queen Liliʻuokalani.

Some of the Buckle descendants are buried in the Honolulu Catholic Cemetery on King Street. 

© 2023 Hoʻokuleana LLC

by Peter T Young Leave a Comment

Betsey Stockton

Born in 1798 in Princeton, New Jersey, as a slave owned by the family of Robert Stockton, Esq., Betsey Stockton was presented as a gift to the Stockton’s eldest daughter and her husband, the Reverend Ashbel Green (who was later the President of Princeton College (later known as Princeton University.))

Although masters did not typically favor educating their slaves beyond proficient training as domestic nurse, seamstress and cook, Green gave her books and encouraged her to use the family library. She later attended evening classes at Princeton Theological Seminary.

In September 1816, Betsey’s application for admission to the First Presbyterian Church in Princeton was formally approved. Around 1817, Ashbel Green freed her.

Stockton often spoke to Green about her wish to journey abroad, possibly to Africa, on a Christian mission. Green introduced her to Charles S Stewart, a young missionary, newly ordained in 1821, who was about to be sent by the American Board of Commissioners for Foreign Missions (ABCFM) to Hawaiʻi.

Through a special agreement between Green, the Stewarts and the ABCFM, Stockton joined the mission both as a domestic in the Stewart household and was commissioned by the ABCFM as a missionary.

She became the first single American woman sent overseas as a missionary.

Her contract with the Board and with the Stewarts said that she went “neither as an equal nor as a servant, but as a humble Christian friend” to the Stewarts, and provided that she was not to do more than an equal share of menial duties which might “prevent her being employed as a teacher of a school”.

In November 1822, Stockton, the Stewarts and the other missionaries in the 2nd Company set sail on the ‘Thames’ from New Haven, Connecticut for the Hawaiian Islands.

On April 24, 1823, “we saw and made Owhyhee (Hawaiʻi). At the first sight of the snow-capped mountains, I felt a strange sensation of joy and grief. It soon wore away, and as we sailed slowly past its windward side, we had a full view of all its grandeur.”

“The tops of the mountains are hidden in the clouds, and covered with perpetual snow. We could see with a glass the white banks, which brought the strong wintry blasts of our native country to our minds so forcibly, as almost to make me shiver.” (Betsey Stockton Journal)

Upon her arrival, Stockton became the first known African American woman in Hawaiʻi.

Intelligent, industrious and frugal, she was aptly described as a devoted Christian, not only because of her constant attendance at church and her faith in God, but also because she supported the interests of the church, secured clothes for her students, and helped to heal the sick while continuing her domestic work to help the Stuarts. (Jackson)

“On Saturday, the 10th of May (1823,) we left the ship, and went to the mission enclosure at Honoruru. We had assigned to us a little thatched house in one corner of the yard, consisting of one small room, with a door, and two windows – the door too small to admit a person walking in without stooping, and the windows only large enough for one person to look out at a time.”

“The family all eat at the same table, and the ladies attend to the work by turns. Mrs. Stewart and myself took each of us a day separately.” (Betsey Stockton Journal)

“On the 26th of May (1823) we heard that the barge (Cleopatra’s Barge, or “Haʻaheo o Hawaiʻi,” Pride of Hawaiʻi) was about to sail for Lahaina, with the old queen (Keōpūolani) and princess (Nāhiʻenaʻena;) and that the queen was desirous to have missionaries to accompany her …”

“A meeting was called to consult whether it was expedient to establish a mission at Lahaina. The mission was determined on, and Mr. S. (Stewart) was appointed to go: he chose Mr. R. (Richards) for his companion … On the 28th we embarked on the mighty ocean again, which we had left so lately.” (Betsey Stockton Journal)

Per the requests of the chiefs, the American Protestant missionaries, at that time, were typically teaching their own children and the children of the Hawaiian chiefs.

“Now the chiefs have expressed their determination to have instruction in reading and writing extended to the whole population and have only been waiting for books, and an increase in the number of suitably qualified native teachers, to put the resolution, as far as practical, into effect.”

“A knowledge of this having reached some of the makaainana, or farmers of Lahaina … application was made by them to us for books and slates, and an instructor …”

“… and the first school, consisting of about thirty individuals, ever formed among that class of people, has, within a few days, been established in our enclosure, under the superintendence of B (Betsey Stockton), who is quite familiar with the native tongue.” (Charles Stewart Journal, August 1824)

In 1823, Kalākua Kaheiheimālie (ke Aliʻi Hoapili wahine, wife of Governor Hoapili) offered the American missionaries a tract of land on the slopes surrounding Puʻu Paʻupaʻu for the creation of a school.

Stockton founded a school for makaʻāinana (common people) including the women and children. The school was situated on what is now Lahainaluna School (and some suggest it served as the initial basis for that school.)

Stockton’s school was commended for its teaching proficiency, and later served as a model for the Hilo Boarding School and also for the Hampton Institute in Virginia, a historic Black college in Virginia established after the Civil War (founded by General Samuel C. Armstrong (son of missionary Richard Armstrong, former Pastor at Kawaiahaʻo Church.))

(Kalākaua visited Hampton Normal and Agricultural School – later known as Hampton Institute on one of his trips to the continent.)

Because of the serious illness of Mrs. Harriet Stewart, the Stewarts decided to return to Cooperstown, New York, after two and a half years in Hawaiʻi. Stockton accompanied them; leaving native Hawaiian teachers she had trained to take her place.

Stockton left Hawaiʻi in 1825, returning to the continent where she was assigned to teach Native American children in Canada. Then, Stockton returned to Princeton in 1835, living in a small house on Witherspoon Street, which was primarily an African American neighborhood.

Stockton was instrumental in the founding of the Witherspoon Street Presbyterian Church, originally called the First Presbyterian Church of Color of Princeton. She also began teaching African American children in a public school in Princeton in 1837, which she continued to do for several years.

She spent the rest of her life in Princeton working on behalf of its African American and white residents to enrich the lives of the members of the local African American community.

Betsey Stockton began life as a slave, and went on to become a schoolteacher, medical nurse and missionary; she died in her hometown of Princeton, New Jersey in October 1865.

Here is a link to an expanded discussion on Betsey Stockton:

Click to access Betsey-Stockton.pdf

© 2023 Hoʻokuleana LLC

by Peter T Young 1 Comment

A Haven for Whalers and World Travelers

In the Lāhainā region, the kula kahakai (near-shore lands) were thickly populated, chiefly residences and places of worship dominated the landscape. There were also found across this landscape, fishponds, taro pond fields and groves of selected trees of importance in various facets of Hawaiian life.  (Maly)

On the kula (gentle sloping flat lands) that extend behind the coastal region and reach to the valleys and mountain slopes, were found extensive agricultural fields planted in both wet land and dry land methods. (Maly)

The primary valleys behind Lele (original name for area now known as Lāhainā) included Kahoma, Kanahā and Kaua‘ula. The natural stream alignments from these valleys were modified and extended in ancient times, with large and small ʻauwai (irrigation channels) constructed to feed thousands of lo‘i kalo (taro pond fields) in which the primary food crop of the Lāhainā region residents was grown.    (Maly)

Over the centuries, a sophisticated system of ʻauwai, lo‘i kalo and loko i‘a kalo (fish and taro ponds) was engineered, and extended across the otherwise arid kula lands, down to the near-shore settlements.     (Maly)

Near the central area of the present Lāhainā Town is an area that was once a taro patch – it was King Kamehameha III’s personal taro patch, which he tended to regularly.  Reportedly, he felt “that common work has dignity.”

The natural waterways supplying these taro patches were eventually re-routed to provide fresh water for the community as Lāhainā grew.

“We found Lahaina very much like all that we had ever heard of—Lahaina.  Its citizens hospitable, its streets magazines of red dust, its taro patches green, its trees ambrosial, and its breezes refreshing.”  (The Polynesian, July 18, 1846)

Lāhainā’s Pioneer Hotel (as it was initially known) was built by George Alan Freeland on a portion of what has been referred to as ”Āpuakēhau,” the King’s Taro Patch (a remaining part can be seen near the water’s edge and is part of the Ala Hele Moʻolelo O Lāhainā (Lāhainā Historic Trail.))

Born in Cobham, England, Freeland was a miner, a provincial police officer and in the livery and grocery business in Canada.  He married Amabel Kahuhu of Lānaʻi and settled in Lāhainā to raise three sons and four daughters.  (star-bulletin)

Starting as a modest 10-room hotel with a common bathroom down the hall when it was initially completed in late-1901, it remains open today with 34-modern guest rooms.

New construction in 1965, that matches the 1901 waterfront wing and removal of the theater behind the hotel, added two sides and two wings to the block. Of the two new wings, the lower floors are businesses and the upper are hotel rooms.  The original wing retains offices, restaurant and bar.

Several suggest that later-renamed Pioneer Inn was the first Lāhainā and West Maui hotel; however, a 1901 Maui News report notes that the Lāhainā Hotel was open before the Pioneer.  While not the oldest, it is one of the oldest hotels in the islands still in operation (Volcano House started in the mid-1800s.)

A notice in the Hawaiian Star, October 9, 1901, noted “New Hotel For Lahaina. Articles of association were filed yesterday by the Pioneer Hotel Company, with the principal place of business at Lahaina, Island of Maui.”

“The object of the association Is to conduct a general hotel and restaurant business, and billiard tables. … The officers and principal stockholders are J. J. Newcomb, president, twenty-five shares; A Aalberg, secretary, twenty-five shares; P. Nicklas, treasurer, two shares; George Freeland, thirty-five shares.”

Three weeks later, the newspaper reported “George Freeland, manager of the Pioneer hotel at Lahaina, is in town for the purpose of purchasing supplies and furniture for the establishment. He will return to Lahaina nest Tuesday.  (Honolulu Republican, October 31, 1901)

“Lahaina now boasts two new and up-to-date hotels. Matt. McCann has just finished and moved into his new hosterie (Lahaina Hotel,) and is not able to handle all the travel at present, consequently he is compelled to turn away guests this week.”

“The Pioneer Hotel is practically completed and under the management of Mr. Freeland, will be thrown open for the reception of guests about December 1.”  (Maui News, November 23, 1901)

While short on hotels, “there is a plethora of saloons in Lahaina and now that a man can get a drink whenever and almost wherever he wants it …”

“… the people seem to care less about getting drunk, judging from the fact that there have been fewer arrests for drunkenness in Lahaina during the past month than for any previous month this year.”  (Maui News, November 23, 1901)  (McCann and Freeland each had a liquor license for their hotels.)

Almost immediately following the completion of his hotel, Freeland began forming subsidiaries of the Pioneer Hotel Company; the Pioneer Saloon, the Pioneer Theatre, the Pioneer garage and the Pioneer Wholesale Liquor Company.

Later, prohibition on the continent meant that George was forced to shut down his liquor company. The saloon became the hotel’s business office.

Before Lahaina Harbor was built in the 1950s, the ocean channel fronting Pioneer Inn was barely navigable during high surf; passengers who rode on dinghies to board ships faced the possibility of being swamped. “You took your chances through the surf.” (star-bulletin)

In the attached image album note the old Pioneer Inn menu and the tag line at the bottom, “A Haven for Whalers and World Travelers.”

Over the past 100 years, Pioneer Inn has hosted scores of famous names, such as Hawaiʻi’s last queen (Liliʻuokalani,) Mark Twain, Jack London, Sun Yat-sen, Jackie Kennedy and author Tom Robbins.  (Seattle Post-Intelligencer)

The Pioneer Inn was later joined by resort development at Kāʻanapali Beach Resort (Royal Lāhainā 1961, then the Sheraton, 1962) and the Kapalua Resort (Kapalua Bay Hotel, 1978) – and a lot of other development along the West Maui Coast.

Here is a related story on the Lahaina – Lanai connection of the Pioneer Inn:

https://imagesofoldhawaii.com/pioneer-inn-maunalei-sugar-connection/

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by Peter T Young Leave a Comment

Lāhainā Jodo Mission

Jodo Buddhism was founded by Saint Honen in 1175. The word Jodo, from which the name of the sect was derived, means “Pure Land,” is the name given to the Western Paradise or the realm of Amida Buddha, the Buddha of Infinite Life and Light.

Today, these teachings have spread to all corners of the world. It was introduced to Hawaiʻi in 1894 and continues to grow here.

Japanese immigration to Hawaiʻi that began in 1868 marked the beginnings of large-scale settlement and, with it, the establishment of a strong religious base of Buddhism.

The Lāhainā Jodo Mission was founded in 1912 with the support of many Japanese immigrants then working in the nearby sugar and pineapple plantations.

After the original temple was destroyed in a fire in 1968, the members of the Mission decided to build a Japanese style Buddhist temple on the beachfront property that provided an idyllic setting.

The Great Buddha and the Temple Bell were completed in June 1968 to commemorate the Centennial Anniversary of the first Japanese immigrants to arrive in Hawaiʻi

In 1970, the main Temple and Pagoda were built with the generous and wholehearted support of the members of the Mission as well as the general public. Masao Omori, a Japanese philanthropist, donated the expertise of Japanese craftsmen that was necessary for the construction of the buildings and the casting of the Buddha.

The present temple stands on the exact spot of the former temple building. The new structure was built by traditional Japanese carpenters with the help of our members and friends. Lāhainā Jodo Mission is a unique Buddhist temple with its architectural structure that blends Japanese and Western styles.

One of the most interesting features is the solid copper shingles that cover the rooftops of both the Temple and the Pagoda. All the shingles were individually hand-made and are interlocked on all four sides, forming a solid copper sheeting. Also, the traditional construction of the wooden beams allows the pieces to interlock without the use of nails.

Inside the temple, five Buddhist paintings adorn the walls. These were painted in 1974 by the renowned Japanese artist Iwasaki Hajin. In later years, Mr. Iwasaki painted beautiful floral ceiling paintings and produced two paintings depicting the dream of Saint Honen (1133-1212) meeting the Chinese Pure Land Master Shantao (613-681).

The 12-feet tall copper and bronze statue of Amida Buddha is the largest of its kind outside Japan. It was cast in Kyoto, Japan, from 1967 to 1968, and weighs approximately three and a half tons. The Great Buddha was completed in June 1968, as a commemorative project for the early Japanese immigrants.

Made of bronze, on one side of the temple bell (the ocean side) are the words Imin Hyakunen no Kane (The Centennial Memorial Bell for the First Japanese Immigrants to Hawaii) cast in Chinese characters. On the other side are the characters Namu Amida Butsu, which means “Save me, oh, Amida Buddha.”

The Pagoda, or Temple Tower, is approximately 90-feet high at its tallest point. The covering of the roof is made of pure copper. The first floor of the pagoda contains niches to hold the urns of deceased members.

At Lāhainā Jodo Mission, the temple bell is rung eleven times each evening at 8 o’clock.

The first three rings signify the following:
• I go to the Buddha for guidance
• I go to the Dharma (the teaching of the Buddha) for guidance
• I go to the Sangha (Brotherhood) for guidance

The next eight rings represent the Eight-Fold Pathway to Righteousness:
• Right Understanding
• Right Purpose
• Right Speech
• Right Conduct
• Right Livelihood
• Right Endeavor
• Right Thought
• Right Meditation

According to Buddhist legend, when Sakyamuni Buddha entered Nirvana, his body was cremated at Kusinara. Seven of the neighboring rulers, under the leadership of King Ajatasattu, demanded the ashes be divided among them.

At first, the king refused their demands and a dispute ensued, threatening to end in war. But a wise man named Dona intervened and the crisis passed. The ashes were divided and enshrined in eight great stupas in India.

The ashes of the funeral fire and the earthen jar that contained the remains were given to two other rulers to be likewise honored. Because of the enshrinements, followers came to worship and pay homage to these stupas, also called pagodas, which later became a symbol of the spiritual image of the Buddha.  (Information here is from lahainajodomission-org)

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