Missionaries | Page 11 | Images of Old Hawaiʻi

August 18, 2019 by Peter T Young Leave a Comment

Christianized Nation

“It is no small thing to say of the Missionaries of the American Board, that in less than forty years they have taught this whole people to read and to write, to cipher and to sew.”

“They have given them an alphabet, grammar, and dictionary; preserved their language from extinction; given it a literature, and translated into it the Bible and works of devotion, science and entertainment, etc., etc.”

“They have established schools, reared up native teachers, and so pressed their work that now the proportion of inhabitants who can read and write is greater than in New England …”

“… and whereas they found these islanders a nation of half-naked savages, living in the surf and on the sand, eating raw fish fighting among themselves, tyrannized over by feudal chiefs, and abandoned to sensuality …”

“… they now see them decently clothed, recognizing the law of marriage, knowing something of accounts, going to school and public worship with more regularity than the people do at home …”

“… and the more elevated of them taking part in conducting the affairs of the constitutional monarchy under which they live, holding seats on the judicial bench. and in the legislative chambers, and filling posts in the local magistracies.”

“”It is often objected against missionaries, that a people must be civilized before it can be Christianized; or at least that the two processes must go on together, and that the mere preacher, with his book under his arm, among a barbarous people, is an unprofitable laborer.”

“But the missionaries to the Sandwich Islands went out in families, and planted themselves in households, carrying with them, and exhibiting to the natives, the customs, manners, comforts, discipline, and order of civilized society.”

“Each house was a centre and source of civilizing influences; and the natives generally yielded to the superiority of our civilization, and copied its ways …”

“… for, unlike the Asiatics, they had no civilization of their own, and, unlike the North American Indians, they were capable of civilization.”

“Each missionary was obliged to qualify himself, to some extent, as a physician and surgeon, before leaving home; and each mission-house had its medicine-chest, and was the place of resort by the natives for medicines and medical advice and care.”

“Each missionary was a school-teacher to the natives in their own language; and the women of the missions, who were no less missionaries than their husbands, taught schools for women and children …”

“… instructing them not only in books, but in sewing, knitting, and ironing, in singing by note, and in the discipline of children.”

“These mission families, too, were planted as garrisons would have been planted by a military conqueror in places where there were no inducements of trade to carry families; …”

“…so that no large region, however difficult of access, or undesirable as a residence, is without its head-quarters of religion and civilization.”

“The women of the mission, too, can approach the native women and children in many ways not open to men – as in their sickness, and by the peculiar sympathies of sex – and thus exert the tenderest, which are often the most decisive, influences. …”

” The educational system of the Islands is the work of the missionaries and their supporters among the foreign residents, and one formerly of the mission is now Minister of Education.”

“In every district are free schools for natives. In these they are taught reading, writing, singing by note, arithmetic, grammar, and geography, by native teachers.”

“At Lahainaluna is the Normal School for natives, where the best scholars from the district schools are received and carried to an advanced stage of education, and those who desire it are fitted for the duties of teachers. This was originally a mission school, but is now partly a government institution.”

“Several of the missionaries, in small and remote stations, have schools for advanced studies, among which I visited several times that of Mr. Lyman, at Hilo, where there are nearly one hundred native lads; and all the under teachers are natives.
“

“These lads had an orchestra of ten or twelve flutes, which made very creditable music. At Honolulu there is a royal school for natives, and another middle school for whites and half-castes; for it has been found expedient generally to separate the races in education. Both these schools are in excellent condition.”

“But the special pride of the missionary efforts for education is the High School or College of Punahou. This was established for the education of the children of the mission families, and has been enlarged to receive the children of other foreign residents, and is now an incorporated college with some seventy scholars. …”

“Among the traders, shipmasters, and travellers who have visited these Islands, some have made disparaging statements, respecting the missionaries; and a good deal of imperfect information is carried home by persons who have visited only the half-Europeanized ports, where the worst view of the condition of the natives is presented.”

“I visited among all classes – the foreign merchants, traders, and shipmasters, foreign and native officials, and with the natives, from the king and several of the chiefs to the humblest poor, whom I saw without constraint in a tour I made alone over Hawaii, throwing myself upon their hospitality in their huts.”

“I sought information from all, foreign and native, friendly and unfriendly; and the conclusion to which I came is, that the best men, and those who are best acquainted with the history of things here, hold in high esteem the labors and conduct of the missionaries.”

“The mere seekers of pleasure, power, or gain, do not like their influence; and those persons who sympathized with that officer of the American navy who compelled the authorities to allow women to go off to his ship by opening his ports and threatening to bombard the town, naturally are hostile to the missions.”

“I do not mean, of course, that there is always unanimity among the best people, or perhaps among the missionaries themselves, on all questions; e. g., as to the toleration of Catholics, and on some minor points of social and police regulation.”

“But on the great question of their moral influence, the truth is that there has always been, and must ever be, in these Islands, a peculiar struggle between the influences for good and the influences for evil.”

“They are places of visit for the ships of all nations, and for the temporary residence of mostly unmarried traders; and at the height of the whaling season the number of transient seamen in the port of Honolulu equals half the population of the town.”

“The temptations arising from such a state of things, too much aided by the inherent weakness of the native character, are met by the ceaseless efforts of the best people, native and foreign, in the use of moral means and by legislative coercion.”

“It is a close struggle, and, in the large seaports, often discouraging and of doubtful issue j but it is a struggle of duty, and has never yet been relaxed. Doubtless the missionaries have largely influenced the legislation of the kingdom, and its police system; it is fortunate that they have done so.”

“Influence of some kind was the law of the native development. Had not the missionaries and their friends among the foreign merchants and professional men been in the ascendant, these Islands would have presented only the usual history of a handful of foreigners exacting everything from a people who denied their right to anything.”

“As it is, in no place in the world that I have visited are the rules which control vice and regulate amusements so strict, yet so reasonable, and so fairly enforced.”

“The government and the best citizens stand as a good genius between the natives and the besieging army.”

“As to the interior, it is well known that a man may travel alone, with money, through the wildest spots, unarmed. Having just come from the mountains of California, I was prepared with the usual and necessary belt and its appendages of that region, but was told that those defences were unheard of in Hawaii.”

“I found no hut without its Bible and hymn-book in the native tongue, and the practice of family prayer and grace before meat, though it be over no more than a calabash of poi and a few dried fish, and whether at home or on journeys, is as common as in New England a century ago.”

“It may be asked whether there is no. offset, no deduction to be made from this high estimate of the American missionaries.”

“As to their fidelity and industry in the worst of times, and their success up to the point they have now reached, I think of none.”

“As to the prospects for their system in the future, and the direction the native mind may take in its further progress, there are some considerations worthy of attention.” (Richard Dana, Boston, 1860)

In 1863, “The state of things at the Islands is peculiar. They have been Christianized. The missionaries have become citizens. In a technical sense they no longer are missionaries, but pastors, and as such on an official parity with the native pastors.” (Rufus Anderson)

Anderson wrote to inform Kamehameha IV of the Hawaiian Evangelical actions and dissolution of the mission in his July 6, 1863 letter noting, in part: “I may perhaps be permitted, in view of my peculiar relations to a very large body of the best friends and benefactors of this nation, not to leave without my most respectful aloha to both your Majesties.”

“The important steps lately taken in this direction are perhaps sufficiently indicated in the printed Address …. I am happy to inform your Majesty that the plan there indicated has since been adopted, and is now going into effect, — with the best influence, as I cannot doubt, upon the religious welfare of your people.”

“My visit to these Islands has impressed me, not only with the strength, but also with the beneficent and paternal character of your government. In no nation in Christendom is there greater security of person and property, or more of civil and religious liberty.”

“As to the progress of the nation in Christian civilization, I am persuaded, and shall confidently affirm on my return home, that the history of the Christian church and of nations affords nothing equal to it.”

“And now the Hawaiian Christian community is so far formed and matured, that the American Board ceases to act any longer as principal, and becomes an auxiliary,— merely affording grants in aid of the several departments of labor in building up the kingdom of Christ in these Islands, and also in the Islands of Micronesia.”

“Praying God to grant long life and prosperity to your Majesties, I am, with profound respect, Your Majesty’s obedient, humble servant, R. Anderson”

Later (October 1863), the ABCFM “Resolved, That, in taking this additional step toward the conclusion of our work in the Sandwich Islands, we record anew our grateful and adoring sense of the marvelous success, which our missionaries there have been enabled to achieve by the blessing of God, to whom be all the glory.”

“Resolved, That while we rejoice, with all our surviving missionaries, ill the results of which we and the world are witnesses, we offer our special congratulations to the two venerable fathers of the mission, the Rev. Hiram Bingham, and the Rev. Asa Thurston …”

“… who, having been consecrated and commended to the grace of God for that work by our predecessors, forty-four years ago, are still among the living, to praise God with us and with all the saints, for this great victory of the gospel, and to say, ‘Lord, now lettest thou thy servants depart in peace, according to thy word, for our eyes have seen thy salvation.’” (Action of the Board; Proceedings of the Hawaiian Evangelical Association)

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Hiram Bingham I preaching to Queen at Waimea, Kauai, in 1826

August 10, 2019 by Peter T Young Leave a Comment

‘Why did you not teach the nation English?’

“Our ignorance of the language of the people, and their ignorance of ours, was, of course, an impediment in the way of intercourse between the teacher and the pupil, at first very great …”

“… and the absolute destitution of suitable books for the work of teaching the nation, was an embarrassment rarely or never to be found among Asiatic tribes …”

“Desirous to teach them thoroughly, through the best medium then available, we undertook with the English, with zeal, and with some success, in the case of a very limited number.”

“But our object was not to change the language of the nation but to bring to their minds generally, the knowledge of the Christian religion, and induce them to embrace and obey it.”

“The sounds of the English being so different from their own, and so much more difficult of utterance, their ignorance of the meaning of English words, and the impracticability of learning them from English dictionaries …”

“… together with the intricacies of English orthography, presented insurmountable obstacles to the speedy accomplishment of the main object of a Christian Mission, if the nation were to be confined to that medium.”

“What could French Protestant missionaries do in teaching English and American seamen the doctrines and duties of the Gospel, through the medium of the French alone?”

“Clearness, accuracy, and force in religious teaching we deemed so essential to success, that the vernacular tongue, or a language understood by the learner, must needs be employed to be successful; for a miracle is required to give sense and cogency to unknown words and phrases, before they can enlighten the mind or impress the heart in respect to the will of God.”

“The Hawaiians might indeed have been taught to cross themselves, repeat Pater nosters and Ave Marias in Latin, to dip the finger in water, gaze on pictures, bow before images, and buy indulgences with great formality and punctuality …”

“… and still have been as ignorant of the volume of inspired truth as the Aborigines of California and South America, or the youthful Spanish Franciscan monk, now a protestant missionary at Gibraltar …”

“… who, at twenty-five years of age, though studying for the priesthood, had never seen the Bible, and did not know that such a book existed: and they might, moreover, have been still just as idolatrous as their fathers were in the days of Cook, and as ready to visit with poison, fire, or bonds, any who should oppose or ridicule their folly.”

“The plan of teaching the mass of children exclusively, while neither children, adults, nor rulers knew the practicability and utility of learning; and the plan of teaching children exclusively in a language unintelligible to their parents; and the mass of the community around them, would have been chimerical …”

“… and a perseverance in such an attempt would have given over the adult and aged population to incurable ignorance and hopeless degradation, or left them to rush en masse to pagan or papal polytheism, and thus have defeated the education of the children and the education of the nation.”

“To have neglected the rulers, and taught the children of the plebeians a new religion in a language unknown to the nation, would have arrayed prejudice and opposition against us in high places, and thus defeated our cause, or greatly retarded our success.”

“To change the language of a people is a work of time. Even in a conquered province, with the favoring influences of colonization, commercial intercourse and literary institutions, with an impulse from a new government and fashion, such a thing is effected but slowly and imperfectly.”

“With how much less hope of success could a few missionaries, with no help from circumstances like these, attempt it. The progress of a generation or two may so alter the circumstances of the nation as to make the use of the English more feasible and useful.”

“This, then, is our answer to the oft-repeated and not unimportant question, ‘Why did you not teach the nation English, and open to them, at once, the rich stores of learning, science and religion, to be found in that language?’ …”

“… and here we show our warrant for applying ourselves to the acquisition of the Hawaiian language, reducing it to a written form, and preparing books of instruction in it, for the nation, and teaching all classes to use them as speedily as possible.”

“In connexion with this general mode of instruction, we could, and did teach English to a few, and have continued to do so. We early used both English and Hawaiian together.”

“For a time after our arrival, in our common intercourse, in our schools, and in our preaching, we were obliged to employ interpreters, though none except Hopu and Honolii were found to be very trustworthy, in communicating the uncompromising claims and the spirit-searching truths of revealed religion.”

“Kaumualii, Kuakini, Keeaumoku and a few others could speak a little barbarous English, which they had acquired by intercourse with sea-faring men. But English, as spoken by sailors on heathen shores at that time, was the language of Pandemonium …”

“… and the thought of making young men and women better able to comprehend and use that language, while subjected to the influence of frequent intercourse with an ungodly class of profane abusers of our noble English, was appalling.”

“We could not safely do it until we were able to exert a strong counteracting influence.”

“It is worthy of a grateful record that King Kaumualii, though accustomed, like other heathen who stammer English, to use profane language, on being faithfully taught that it was wrong, broke off, and abandoned the vile habit.”

“How chilling to a missionary’s heart, to hear a heathen father curse his own little child in profane English, and to hear his own fellow-countrymen teaching the heathen that awful dialect, by which profane men anathematize one another, and insult their Maker!”

“That the sudden introduction of the Hawaiian nation in its unconverted state, to general English or French literature, would have been safe and salutary, is extremely problematical.”

“To us it has been a matter of pleasing wonder that the rulers and the people were so early and generally, led to seek instruction through books furnished them by our hands, not one of which was designed to encourage image worship, to countenance iniquity, or to be at variance with the strictest rules of morality.”

“It was of the Lord’s mercy.”

“With the elements of reading and writing we were accustomed, from the beginning, to connect the elements of morals and religion, and have been happy to find them mutual aids.”

“The momentous interests of the soul were the commanding reason for learning what God has caused to be written for its salvation, and for regulating its duty to him.”

“The initiation of the rulers and others into the arts of reading and writing, under our own guidance, brought to their minds forcibly, and sometimes by surprise, moral lessons as to their duty and destiny which were of immeasurable importance.”

“The English New Testament was almost our first school book, and happy should we have been, could the Hawaiian Bible have been the next.” …

“During the first year, no suitable system of orthography was fixed upon for writing the language of the country. It was difficult, even, to write out in native, the meaning of words and sentences of English lessons.”

“It was no small labor, not only to teach simply the enunciation of a lesson, but to teach the meaning of a column of words, or a page of sentences constituting their English lesson, which, without such an interpretation, must have been, to such pupils, too forbidding.”

“But this was so far accomplished as to make the school pleasant to most of those who attended, partly by means of the slate, and partly by writing out short lessons on paper, with an imperfect orthography.”

“There was a frankness and earnestness on the part of some, in commencing and prosecuting study, which agreeably surprised us, and greatly encouraged our first efforts.” …

“On the 1st of August, the slate was introduced, and by the 4th, Pulunu wrote on her slate, from a Sabbath School card, the following sentence in English; ‘I cannot see God, but God can see me.’”

“She was delighted with the exercise, and with her success in writing and comprehending it. The rest of the pupils listened with admiration as she read it, and gave the sense in Hawaiian. Here was a demonstration that a slate could speak in a foreign tongue, and convey a grand thought in their own.” (Bingham)

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Hawaiian Alphabet

July 29, 2019 by Peter T Young 1 Comment

Mission Stations

On October 23, 1819, the Pioneer Company of ABCFM missionaries set sail on the Thaddeus to establish a mission in the Hawaiian Islands; they anchored at Kailua-Kona on April 4, 1820.

Over the course of a little over 40-years (1820-1863 – the “Missionary Period”), about 184-men and women in twelve Companies served in Hawaiʻi to carry out the mission of the ABCFM in the Hawaiian Islands.

One of the earliest efforts of the missionaries, who arrived in 1820, was the identification and selection of important communities (generally near ports and aliʻi residences) as “Stations” for the regional church and school centers across the Hawaiian Islands.

As an example, in June 1823, William Ellis joined American Missionaries Asa Thurston, Artemas Bishop and Joseph Goodrich on a tour of the island of Hawaiʻi to investigate suitable sites for mission stations.

On O‘ahu, locations at Honolulu (Kawaiahaʻo), Kāne’ohe, Waialua, Waiʻanae and ‘Ewa served as the bases for outreach work on the island.

By 1850, eighteen mission stations had been established; six on Hawaiʻi, four on Maui, four on Oʻahu, three on Kauai and one on Molokai.

Meeting houses were constructed at the stations, as well as throughout the district. Initially constructed as the traditional Hawaiian thatched structures; they were later made of wood or stone.

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

The instruction of students in schools (initially, most of whom were adults), in reading, writing and other skills initially fell to the missionaries. The schools generally served as both native churches and meeting houses, and were established in most populated ahupua‘a around the islands; native teachers and lay-ministers were appointed to oversee their daily activities.

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

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

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

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

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

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

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

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

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

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

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

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

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

Above text is a summary – Click HERE for more information on Mission Stations

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Mission Stations – MissionHouses-Map

Kauai-Mission Stations-Hawaiian Congregational Churches (SCHCC)

Oahu-Mission Stations-Hawaiian Congregational Churches (SCHCC)

Molokai-Mission Stations-Hawaiian Congregational Churches (SCHCC)

Maui-Mission Stations-Hawaiian Congre

Hawaii-Mission Stations-Hawaiian Congregational Churches (SCHCC)

July 7, 2019 by Peter T Young Leave a Comment

“(Y)ou are not like other white men”

King Kaumuali‘i of Kauai decided to send his son Humehume (George Prince) to America, at least, in part, to receive a formal education.

Humehume was about six years old when he boarded the Hazard that ultimately sailed into Providence, Rhode Island on June 30, 1805 after a year-and-a-half at sea. Over the next few years he made his way to Worcester, Massachusetts.

Later, on October 23, 1819, the Pioneer Company of American Protestant missionaries from the northeast US set sail on the Thaddeus for Hawai‘i.

There were seven American couples sent by the ABCFM to convert the Hawaiians to Christianity in this first company. These included two Ordained Preachers, Hiram Bingham and his wife Sybil and Asa Thurston and his wife Lucy …

… two Teachers, Mr. Samuel Whitney and his wife Mercy and Samuel Ruggles and his wife Mary; a Doctor, Thomas Holman and his wife Lucia; a Printer, Elisha Loomis and his wife Maria; and a Farmer, Daniel Chamberlain, his wife and five children.

With the missionaries were four Hawaiian students from the Foreign Mission School, Thomas Hopu, William Kanui, John Honoliʻi and Humehume. They arrived in Kailua-Kona on April 4, 1820.

“[April] 5th [1820]. The natives appear very kind, express their generosity by sending us hogs, potatoes, melons, and various kinds of fruits. Fresh provisions relish well after living almost half a year on salt food.”

“We understand that the Kings and Chiefs are all pleased, with our object in settling among them but some wicked white men are endeavoring to prejudice them against us, by telling them that our intention is to get possession of the Islands. We know not yet what God designs to do with us, but trust the enemy will not be suffered to triumph over us.” — Saml. Ruggles.

Then, Ruggles and Whitney took Humehume home to Kauai.

“May 2 (1820). To-day brother Whitney and myself have been called to leave our dear little number at Woahoo, to accompany George P. Tamoree (Kaumualii – Humehume) to his native Isle, and to the bosom of his Father.”

“[May] 10th [1820]. This morning Tamoree sent for me, said his interpreter was going away to be gone several days and he wished to say a few things to me before he went.”

“‘I want to know, says he, if you love Hoomehoome, if you love me, if you like to stay here and learn my people.’ I assured him, that I loved his son and him, wished to spend my life in doing them good, and not only I, but Mr. Whitney and all who came with us, wished the same.”

“‘Hoomehoome tell me so,’ says he; he then shed tears freely, and said, ‘I love Hoomehoome, I love him very much, more than my other children. (Tamoree has two other children besides George, a daughter older and a son younger.)”

“‘I thought he was dead; I cry many times because I think he was dead. Some Captains tell he live in (America) but I not believe; I say no, he dead, he no more come back.’”

“‘But he live, he come again, my heart very glad. I want my son to help me, he speak English well and can do my business. But he is young, young men are sometimes wild they want advice. I want you stay here and help Hoomehoome, and when vessels come, you & Hoomehoome go on board & trade, so I make you a Chief.’”

“I told him I wished not to be a Chief neither could I do any of his public business, but was willing to advise his son and assist him in every thing when it was consistent with the object for which we came to his Island.”

“He expressed some surprise when I told him I wished not to be a Chief, but when I explained to him what we wished to do, he appeared satisfied and pleased.”

“This afternoon the King sent to me and requested that I should come and read to him in his Bible. I read the first Chap of Gen. and explained to him what I read as well as I could.”

“He listened with strict attention frequently asking pertinent questions and said ‘I can’t understand it all, I want to know it. You must learn my language fast, and then tell me all. No white man before, ever read to me & talk like you.’” — S. R.

Kaumuali‘i naturally “expressed some surprise” when Ruggles and Whitney refused to be chief. In fact, the two missionaries continued to puzzle the residents of Kauai as they toured the island, for these were white men unlike any the Hawaiians had met before.

One family offered the missionaries a wife and a daughter “as a token of respect and kindness.” When Ruggles firmly refused the sexual favor, the family was confused, “all white men before say it was good, but you are not like other white men.” (Ruggles Journal)

“[June] Sat. 17th [1820]. The week past I have spent principally in visiting the different parts of Wimai; believe there is scarcely a house that I have not entered and my friendly Aloha.”

“The more I visit and become acquainted with this people, the more I feel interested in them, and the more I desire to spend my strength and life in endeavoring to secure to them the eternal welfare of their souls.”

“I sometimes feel almost impatient to know the language that I may explain to them the way of life and salvation. What little I can say they will listen to with the greatest attention, but their answer will be, ‘I want to know more, by and by I shall understand’”.

“One said yesterday, ‘the God of America is good but the Gods of Attooi are good for nothing; we throw them all away; by and by the American God will be the God of Attooi’”.

“The King appears more & more desirous for instruction; complains that he cannot spend time enough with his book, but says it is a time of unusual hurry at present, and he is soon to give his mind more thoroughly to it.”

“He with his Queen and several servants are able to read in words of four letters. Neither of them knew the alphabet when we arrived.”

“Says the King at one time when I visited him, ‘Hoomehoome says you no tell lie like some white men, now you must not tell lie when you go Woahoo, but you must come back and live with me’”.

“The week past has been a busy time with the natives. The King’s rent has been brought in from all parts of the Island and from Onehow (Niihau) a small Island about 15 miles to the westward. It consisted of hogs, dogs, mats, tappers, feathers, pearl fishhooks, calabashes and paddles.”

“This rent is to go to Owhyhee (Hawaii) as a present to the young King. It was interesting to see the natives come, sometimes more than a hundred at a time, with their loads on their backs and lay down their offerings at the feet of their great and good Chief as they call him.”

“When will the time arrive that they shall come and bow down to Jehovah, and give themselves living sacrifices to Him who has purchased them with His blood. I trust the day is at hand.” — S. R.

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Samuel and Nancy Ruggles

Samuel and Mercy Whitney-1819

Hiram and Sybil Bingham-1819

Asa Thurston and Lucy Goodale Thurston

June 8, 2019 by Peter T Young 1 Comment

Ahuʻena Heiau

After uniting the Hawaiian kingdom, King Kamehameha the Great returned from Oʻahu to Historic Kailua Village in 1812 to rule from his compound at Kamakahonu.

Here, he could see the vast upslope crops known as the Kona Field System as well as the strategic positioning of Kailua Bay.

Reconstructed by King Kamehameha the Great between 1812 – 1813, the Ahuʻena Heiau (“red-hot heap” “burning altar”) is on the register of National Historic Landmarks as one of the most important of Hawaii’s historic sites.

This was the center of political power in the Hawaiian kingdom during Kamehameha’s golden years and his highest advisors gathered at Ahuʻena Heiau nightly.

Many descriptions and illustrations of the impressive Ahuʻena Heiau, the religious temple that served Kamehameha, were done by early voyagers. The distinctive anuʻu (oracle tower) indicated a heiau of ruling chiefs.

As Kamehameha rose to power, Ahuʻena was deemed among the most powerful heiau of the island of Hawaiʻi.

Ahuʻena Heiau served his seat of government as he ruled the Kingdom of Hawaiʻi.

It was a luakini or a temple where human sacrifice was conducted. Upon this temple was the Lana Nuʻu Mamao (Oracle Tower) a feature not a part of every heiau of that period.

As the King returned to Kailua in 1812, Kona was suffering from famine. Kamehameha directed his attention towards food production and care of the land.

He dedicated Ahuʻena Heiau to Lono, god of healing and prosperity of the land.

Ahuʻena became a heiau māpele, a thatched temple for the worship of Lono and the increase of food, concerned with success of crops. It was also used for the training of Liholiho as a future heir and for many political purposes.

Three momentous events occurred here that established Ahuʻena Heiau as the most historically significant site in Hawaii:
• In the early morning hours of May 8, 1819 King Kamehameha I died here.
• A few months after the death of his father, in a time of political consternation and threat of civil war, Liholiho (Kamehameha II) broke the ancient kapu system, a highly defined regime of taboos that provided the framework of the traditional Hawaiian government.
• The first Christian missionaries from New England were granted permission to come ashore here on April 4, 1820.

In August of 1823 when the Reverend William Ellis visited the area he observed that Ahu`ena had been converted into a fort:
“Adjacent to the governor’s house stand the ruins of Ahuena, an ancient heiau, where the war-god was often kept, and human sacrifices offered.”

“Since the abolition of idolatry, the governor has converted it into a fort, has widened the stone wall next the sea, and placed upon it a number of cannon.”

“The idols are all destroyed, excepting three, which are planted on the wall, one at each end, and the other in the centre, where they stand like sentinels amidst the guns, as if designed, by their frightful appearance, to terrify an enemy.”

The present Ahuʻena was rebuilt in the 1970s as an accurate 2/3-scale model replica and continues to be restored and maintained.

The current restored Ahuʻena Heiau is more properly a restoration of Ahuʻena House, a personal/residential heiau built by Kamehameha sometime around 1813.

Today, beside the Heiau and the Hale Lua, the King Kamehameha’s Kona Beach Hotel holds their nightly lūʻau and Polynesian entertainment. Ahuʻena Heiau Inc., formed in 1993 to permanently guide the restoration and maintenance of the property.

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