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October 29, 2015 by Peter T Young Leave a Comment

Foreign Mission School

On October 29, 1816, the American Board of Commissioners for Foreign Missions (ABCFM) established the Foreign Mission School as a seminary.

Classes began in 1817 “for the purpose of educating youths of Heathen nations, with a view to their being useful in their respective countries.”

Its object was to educate the youth of promising talent and of hopeful demeanor to return, in due time, to their respective lands in the character of husbandmen, school-masters, or preachers of the gospel.

The first four destinations chosen were (1) the Bombay region of India (1813,) (2) Ceylon (1816,) (3) the Cherokee Indian Nation in the State of Tennessee (1817) and (4) Hawai‘i (1820). (Brumaghim)

The Foreign Mission School connects the town of Cornwall, Connecticut to a larger, national religious fervor of the Second Great Awakening.

The Second Great Awakening spread from its origins in Connecticut to Williamstown, Massachusetts; enlightenment ideals from France were gradually being countered by an increase in religious fervor, first in the town, and then in Williams College.

In the summer of 1806, in a grove of trees, in what was then known as Sloan’s Meadow, Samuel John Mills, James Richards, Francis L Robbins, Harvey Loomis and Byram Green debated the theology of missionary service. Their meeting was interrupted by a thunderstorm and they took shelter under a haystack until the sky cleared.

That event has since been referred to as the “Haystack Prayer Meeting” and is viewed by many scholars as the pivotal event for the development of Protestant missions in the subsequent decades and century.

The first American student missionary society began in September 1808, when Mills and others called themselves “The Brethren,” whose object was “to effect, in the person of its members, a mission or missions to the heathen.” (Smith) Milla graduated Williams College in 1809 and later Andover Theological Seminary.

In June 1810, Mills and James Richards petitioned the General Association of the Congregational Church to establish the foreign missions. American Board of Commissioners for Foreign Missions was formed with a Board of members from Massachusetts and Connecticut.

Cornwall’s Foreign Mission School exemplified evangelical efforts to recruit young men from indigenous cultures around the world, convert them to Christianity, educate them and train them to become preachers, health workers, translators and teachers back in their native lands.

Initially lacking a principal, Edwin Welles Dwight filled that role from May 1817 to May 1818; he was replaced the next year by the Reverend Herman Daggett. In its first year, the Foreign Mission School had 12 students, seven Hawaiians, one Hindu, one Bengalese, an Indian and two Anglo-Americans.

The school’s first student was Henry ʻŌpūkahaʻia (Obookiah,) a native Hawaiian from the Island of Hawaiʻi who in 1807 (after his parents had been killed) boarded a sailing ship anchored in Kealakekua Bay and sailed to the continent. In its first year, the Foreign Mission School had 12 students, more than half of whom were Hawaiian.

The school increased its number of pupils the second year to twenty-four; four Cherokee, two Choctaw, one Abenaki, two Chinese, two Malays, a Bengalese, one Hindu, six Hawaiians and two Marquesans as well as three American. By 1820, Native Americans from six different tribes made up half of the school’s students.

Once enrolled, students spent seven hours a day in study. Subjects included chemistry, geography, calculus and theology, as well as Greek, French and Latin.

They were also taught special skills like coopering (the making of barrels and other storage casks), blacksmithing, navigation and surveying. When not in class, students attended mandatory church and prayer sessions and also worked on making improvements to the school’s lands. (Cornwall)

In due time, Reverend Hiram Bingham visited the Foreign Mission School in Cornwall but that wasn’t until May 1819, one year after ʻŌpūkahaʻia died.

Then, from Andover Theological Seminary, Bingham wrote in a letter dated July 18, 1819, to Reverend Samuel Worcester that “the unexpected and afflictive death of Obookiah, roused my attention to the subject, & perhaps by writing and delivering some thoughts occasioned by his death I became more deeply interested than before in that cause for which he desired to live …”

“… & from that time it seemed by no means impossible that I should be employed in the field which Henry had intended to occupy…the possibility that this little field in the vast Pacific would be mine, was the greatest, in my own view.” (Brumaghim)

Subsequently, in the summer of 1819, Bingham and his classmate at Andover Theological Seminary, Reverend Asa Thurston, volunteered to go with the first group of missionaries to Hawai‘i.

On October 23, 1819, a group of northeast missionaries, led by Hiram Bingham, set sail on the Thaddeus for the Sandwich Islands (now known as Hawai‘i.) With the missionaries were four Hawaiian students from the Foreign Mission School, Thomas Hopu, William Kanui, John Honoliʻi and Prince Humehume (son of Kauaʻi’s King Kaumuali‘i.)

The Prudential Committee of the American Board of Commissioners for Foreign Missions (ABCFM) in giving instructions to the pioneers of 1819 said:

“Your mission is a mission of mercy, and your work is to be wholly a labor of love. … Your views are not to be limited to a low, narrow scale, but you are to open your hearts wide, and set your marks high.”

“You are to aim at nothing short of covering these islands with fruitful fields, and pleasant dwellings and schools and churches, and of Christian civilization.” (The Friend)

The points of special and essential importance to all missionaries, and all persons engaged in the missionary work are four:
• Devotedness to Christ;
• Subordination to rightful direction;
• Unity one with another; and
• Benevolence towards the objects of their mission

Between 1820 and 1848, the ABCFM sent “eighty-four men and one hundred women to Hawai‘i to preach and teach, to translate and publish, to advise and counsel – and win the hearts of the Hawaiian people.” (Dwight; Brumaghim)

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Cornwall’s Foreign Mission School
Cornwall’s Foreign Mission School
Cornwall-home_of_the_Foreign_Mission_School-by_Barber-(WC)-1835
Cornwall-home_of_the_Foreign_Mission_School-by_Barber-(WC)-1835
Cornwall’s Foreign Mission School-lantern
Cornwall’s Foreign Mission School-lantern
First Foreign Mission School-Marker (St. Peter's Lutheran Church)
First Foreign Mission School-Marker (St. Peter’s Lutheran Church)
First Foreign Mission School Marker
First Foreign Mission School Marker
Departure_of_the_2nd_Company_from_the_ABCFM_to_Hawaii
Departure_of_the_2nd_Company_from_the_ABCFM_to_Hawaii
Williams_College-Sloan's_Meadow-1906
Williams_College-Sloan’s_Meadow-1906
Williams_College_-_Haystack_Monument
Williams_College_-_Haystack_Monument
American Board of Commissioners for Foreign Missions group-(LOC)-1901
American Board of Commissioners for Foreign Missions group-(LOC)-1901
Henry_Opukahaia,_ca. 1810s
Henry_Opukahaia,_ca. 1810s
Four_Owyhean_Youths-Thomas Hoopoo, George Tamoree, William Tenooe and John Honoree
Four_Owyhean_Youths-Thomas Hoopoo, George Tamoree, William Tenooe and John Honoree
Memoirs_of_Henry_Obookiah
Memoirs_of_Henry_Obookiah
ABCFM-Missionary_Companies_to_Hawaii
ABCFM-Missionary_Companies_to_Hawaii

Filed Under: Missionaries / Churches / Religious Buildings, Schools Tagged With: Cornwall, Foreign Mission School, Hawaii, Missionaries, Henry Opukahaia, Samuel Mills, American Board of Commissioners of Foreign Missions, Edwin Welles Dwight

October 1, 2015 by Peter T Young 3 Comments

North Pacific Missionary Institute

On October 1, 1872, the Hawaiian Evangelical Association Theological School opened its doors for men interested in a life of Christian ministry.

In its infancy, Rev John D Paris became the head of the institution, accompanied by Rev Dwight Baldwin and Rev Benjamin W Parker as instructors.

Recruitment of Native Hawaiian students was an ongoing problem. A year after the school opened Rev. Paris wrote, “Aka, auhea la ka nani o ke aupuni kanaka ole?! Auhea hoi ka pono o ke Kula Kahuna haumana ole?” (But where is the glory of the Kingdom without men? Where indeed is the value of the ministers’ school without students?) (Williams)

Beginning with 13 students, the school endeavored to graduate these men as ministers in order to send them on to more missionary work around the world, paying special attention to the Pacific.

The school’s three-year program curriculum included Bible History, Sacred Geography, Church History, Natural Theology, Evidences of Christianity, Christian Theology, Composition and Delivery of Sermons, and Pastoral Theology.

The Theological School took up residence within an older structure, previously used as a Marine Hospital, owned and operated by Dr. Gerrit P. Judd. It was located at the corner of what is today Punchbowl and South Beretania Streets in Honolulu (presently, where the Kalanimōku Building (DLNR & DAGS) is situated.) (In 1874, Paris retired and moved back to Kona.)

In 1877, Rev. Charles McEwen Hyde was sent to Hawaiʻi from Massachusetts to reorganize the school as the North Pacific Missionary Institute.

Hyde was former valedictorian at Williams College and graduate of Princeton Theological Seminary; he envisioned “a grand opportunity to do important service for Christ and for the world.” (Williams)

He quickly picked up the Hawaiian language in order to converse with the indigenous population, and began delivering his sermons in Hawaiian.

“With great skill and patience and energy he has conducted its affairs, and the Institute has been one of the most effective agencies for the support of Christian institutions at the Islands.”

“But Dr. Hyde’s energies were by no means confronted to this one seminary. He sought in every way to upbuild the native Hawaiian churches, and to promote the work of education in schools of all grades.”

“’From this institution has gone forth, under the training of Dr. Hyde, the whole circle of younger men who today fill the pastorate of the Hawaiian churches.’ And after referring to several of these pastors by name, it is well added: ‘These men are the best of witnesses to the faithful and painstaking service of this most indefatigable of teachers.’” (Pacific Commercial Advertiser, December 13, 1899)

Hyde served as Principal until 1883, until resigning his position to the temporary care of Rev. Henry H. Parker.

In 1889, it was decided by the Hawaiian Board that a new building was to be erected that would accommodate the seminary’s students with better living and learning quarters. A wooden structure was built in 1890.

The building had 16-dormitories and several large lecture rooms for instruction. During construction, the students attended classes at Kawaiahaʻo Church.

“Eleven students had been under instruction, three of these having entered this year. Instruction is now given in the afternoons as well as the mornings. Friday afternoon and Saturday are the only times available for such work as may be available as a means of self-support.”

“It has been necessary therefor to supplement the meagre weekly cash allowance, granted by the Hawaiian Board, by the distribution of weekly rations of rice, bread, salmon and kerosene to each student. The students are not pampered children of ease by any means, but learn from the very first to endure hardness as good soldiers of Jesus Christ.” (Pacific Commercial Advertiser, June 7, 1895)

“In the training which it furnishes to these leaders of the churches, the theological school affects the moral and religious life of the country. It holds the same relation to the ministerial profession that the law school does to the legal profession, or the medical college to the practice of medicine.”

“A well trained ministry is peculiarly necessary at the present time for the Hawaiian Islands. Everything is in a transition state, and a strong ministry is needed, which can hold to the good which has been achieved in the past and make it effective in the new order of things which is to come.” (Hawaiian Gazette, November 6, 1896)

“The work of the Institute in training Hawaiians for pastoral and missionary service has been carried on as heretofore. It has also been enlarged in its scope, so as to furnish more instruction through the use of the English language.”

“Rev. John Leadingham, formerly instructor in the Slavic department of the Oberlin Theological Seminary, has been appointed by the ABCFM Associate Instructor in the NPM Institute and began his work in November, 1894.” (Board of Education Report, 1896)

“Professor Leadingham’s lessons in English have not been confined to the students, but he has kindly consented to teach English to a class of young Hawaiian lawyers. Two Portuguese young men also, who wish to enter the gospel ministry, have been under instruction for the last three months.” (Pacific Commercial Advertiser, June 7, 1895)

“The privileges of the Institute are now opened to other nationalities, and in addition to the 8 Hawaiian students, one Portuguese and one Chinese are taking the prescribed course of study. This extends over three years. In some instances, a fourth year is added for special study.”

“Of the thirty-six pastors now serving the fifty-five Hawaiian Evangelical churches, twenty-five are graduates of the NPM Institute. Besides these there are six graduates engaged in foreign missionary work in the Gilbert Islands.” (Board of Education Report, 1896)

In 1900, Leadingham became the Principal (he left the islands in 1904.) The Hawaiian Board later redirected its efforts into the consolidation of Kawaiahaʻo Seminary, Mills Institute and the Japanese Boarding School into the Mid-Pacific Institute.

The “first great step in the development of its higher educational work by purchasing between thirty-six and thirty-seven acres of land in Mānoa Valley – the Kidwell estate. Upon this it is proposed to locate the Mid-Pacific Institute”.

“In making this purchase the Board has parted with the premises of the North Pacific Missionary Institute on Punchbowl street to the Methodist church” (and, in between, the Korean School.) (Hawaiian Star, May 18, 1907) (Lots of information here is from Williams and Mission Houses.)

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North Pacific Missionary Institute (NPMI)
North Pacific Missionary Institute (NPMI)
John D Paris
John D Paris
CM Hyde
CM Hyde
Charles_McEwen_Hyde_(PP-73-2-016)
Charles_McEwen_Hyde_(PP-73-2-016)
J Leadingham & Family
J Leadingham & Family
Honolulu and Vicinity-Dakin-Fire Insurance- 28-Map-1906-noting fromer site of NPMI
Honolulu and Vicinity-Dakin-Fire Insurance- 28-Map-1906-noting fromer site of NPMI
Downtown and Vicinity-Dakin-Fire Insurance- 10-Map-1899-noting_NPMI
Downtown and Vicinity-Dakin-Fire Insurance- 10-Map-1899-noting_NPMI

Filed Under: Missionaries / Churches / Religious Buildings, Schools Tagged With: North Pacific Missionary Institute, Charles McEwen Hyde, John Leadingham, Hawaii, Oahu, Missionaries, John Davis Paris

September 8, 2015 by Peter T Young 1 Comment

Hawaiian, American missionary, Chinese, Japanese, Portuguese, Korean & Filipino

Hawaiʻi is the world’s most-isolated, populated-place; the Islands are about: 2,500-miles from the US mainland, Samoa & Alaska; 4,000-miles from Tokyo, New Zealand & Guam, and 5,000-miles from Australia, the Philippines & Korea.

Using stratigraphic archaeology and refinements in radiocarbon dating, studies suggest it was about 900-1000 AD that “Polynesian explorers first made their remarkable voyage from central Eastern Polynesia Islands, across the doldrums and into the North Pacific, to discover Hawai‘i.” (Kirch)

Then, in the dawn hours of January 18, 1778, on his third expedition, British explorer Captain James Cook on the HMS Resolution and Captain Charles Clerke of the HMS Discovery first sighted what Cook named the Sandwich Islands (that were later named the Hawaiian Islands.)

At the time of Cook’s arrival, the Hawaiian Islands were divided into four chiefdoms: (1) the island of Hawaiʻi under the rule of Kalaniʻōpuʻu, who also had possession of the Hāna district of east Maui; (2) Maui (except the Hāna district,) Molokaʻi, Lānaʻi and Kahoʻolawe, ruled by Kahekili; (3) Oʻahu, under the rule of Kahahana; and (4) Kauaʻi and Niʻihau, Kamakahelei was ruler.

Four decades later, inspired by ʻŌpūkahaʻia, a Hawaiian who wanted to spread the word of Christianity back home in Hawaiʻi, on October 23, 1819, the Pioneer Company of missionaries, from the American Board of Commissioners for Foreign Missions (ABCFM) from the northeast United States, set sail on the Thaddeus for the Sandwich Islands (now known as Hawai‘i.)

Then, something more significant in defining the social make-up of Hawaiʻi took place.

Sugar changed the social fabric of Hawai‘i. Hawai‘i continues to be one of the most culturally-diverse and racially-integrated places on the planet.

The first commercially-viable sugar plantation, Ladd and Co., was started at Kōloa on Kaua‘i in 1835. It was to change the face of Hawai‘i forever, launching an entire economy, lifestyle and practice of monocropping that lasted for well over a century.

A century after Captain James Cook’s arrival in Hawaiʻi, sugar plantations started to dominate the landscape.

What encouraged the development of plantations in Hawaiʻi? For one, the gold rush and settlement of California opened a lucrative market. Likewise, the Civil War virtually shut down Louisiana sugar production during the 1860s, enabling Hawai‘i to compete with elevated prices for sugar.

In addition, the Treaty of Reciprocity-1875 between the US and the Kingdom of Hawai‘i eliminated the major trade barrier to Hawai‘i’s closest and major market. Through the treaty, the US gained Pearl Harbor and Hawai‘i’s sugar planters received duty-free entry into US markets.

However, a shortage of laborers to work in the growing (in size and number) sugar plantations became a challenge. The only answer was imported labor.

Starting in the 1850s, when the Hawaiian Legislature passed “An Act for the Governance of Masters and Servants,” a section of which provided the legal basis for contract-labor system, labor shortages were eased by bringing in contract workers from Asia, Europe and North America.

Several waves of workforce immigration took place (including others:)
•  Chinese 1852
•  Portuguese 1877
•  Japanese 1885
•  Koreans 1902
•  Filipinos 1905

The sugar industry is at the center of Hawaiʻi’s modern diversity of races and ethnic cultures. Of the nearly 385,000-workers that came, many thousands stayed to become a part of Hawai‘i’s unique ethnic mix.

The Kepaniwai Park and Heritage Gardens is a peaceful place to experience various cultural buildings; it was created as tribute and a memorial to Maui’s multi-cultural diversity.

Started in 1952, the park contains several monuments and replica buildings commemorating the Hawaiian, American missionary, Chinese, Portuguese, Japanese, Korean and Filipino cultures that make up a significant part of Hawaiʻi’s cultural mix.

Attractions include an early-Hawaiian hale (house), a New England-style missionary home, a Portuguese-style villa with gardens, native huts from the Philippines, Japanese gardens with stone pagodas and a Chinese pavilion with a statue of revolutionary hero Sun Yat-sen (who briefly lived on Maui.)

It is situated near the entrance to ʻIao Valley in the West Maui Mountain, just above Wailuku. It is open daily from 7 am to 7 pm; admission is free.

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Kepaniwai Park and Heritage Gardens- Gardens
Kepaniwai Park and Heritage Gardens- Gardens
Kepaniwai Park and Heritage Gardens - Gardens
Kepaniwai Park and Heritage Gardens – Gardens
Kepaniwai Park and Heritage Gardens-Banyan
Kepaniwai Park and Heritage Gardens-Banyan
Kepaniwai Park and Heritage Gardens
Kepaniwai Park and Heritage Gardens
Kepaniwai Park and Heritage Gardens-Hawaiian Hale
Kepaniwai Park and Heritage Gardens-Hawaiian Hale
Kepaniwai Park and Heritage Gardens missionary house
Kepaniwai Park and Heritage Gardens missionary house
Kepaniwai Park and Heritage Gardens-missionary house
Kepaniwai Park and Heritage Gardens-missionary house
Kepaniwai Park and Heritage Gardens - New England
Kepaniwai Park and Heritage Gardens – New England
Kepaniwai Park and Heritage Gardens-Chinese
Kepaniwai Park and Heritage Gardens-Chinese
Kepaniwai Park and Heritage Gardens - Sun Yat-sen
Kepaniwai Park and Heritage Gardens – Sun Yat-sen
Kepaniwai-Japanese_sugarcane_workers-Statue
Kepaniwai-Japanese_sugarcane_workers-Statue
Kepaniwai Park and Heritage Gardens Japanese
Kepaniwai Park and Heritage Gardens Japanese
Kepaniwai Park and Heritage Gardens-Portuguese
Kepaniwai Park and Heritage Gardens-Portuguese
Kepaniwai Park and Heritage Gardens - Korean
Kepaniwai Park and Heritage Gardens – Korean
Kepaniwai Park and Heritage Gardens-Korean
Kepaniwai Park and Heritage Gardens-Korean
Kepaniwai Park and Heritage Gardens Korean
Kepaniwai Park and Heritage Gardens Korean
Kepaniwai Park and Heritage Gardens Korean Garden
Kepaniwai Park and Heritage Gardens Korean Garden
Kepaniwai Park and Heritage Gardens-Filipino
Kepaniwai Park and Heritage Gardens-Filipino

Filed Under: Economy, General Tagged With: Portuguese, Hawaiian, Korean, Hawaii, Japanese, Missionaries, Maui, Chinese, Filipino

July 28, 2015 by Peter T Young Leave a Comment

John Davis Paris

John Davis Paris was born to George and Mary (Hudson) Paris, September 22, 1809 near Staunton, Virginia, the eldest of six sons. His father was a farmer of Scotch-Irish extraction, originally from France; his mother’s parents came from Wales and the north of England.

“My father was very industrious, working hard early and late. His farm was on the main valley road leading to Lexington; he owned about ninety acres which he improved and to which he added in after years. On it he erected a saw mill and a flour mill and did an enormous business for one man.”

“He and my mother were members of Hebron church, strict Presbyterians, and known by all as consistent Christians. My father’s house was a home for ministers and missionaries, and under its hospitable roof all good men ever found a hearty welcome.”

“From a little boy I had a secret desire to he a minister of the gospel, partly I think because my parents always spoke in the highest terms of those who preached the gospel.” (Paris; The Friend, April 1, 1926)

At the age of nineteen, his father gave him permission to go to school. He carted firewood and lumber on Saturdays to pay tuition and extras.

In 1835, he distributed bibles and religious books for the American Bible Society. “Traveling once in North Carolina, I came to a hotel about sun set. … I was requested to offer prayers … In the morning I was again requested to lead the family worship, which I was glad to do.”

“Then calling for my horse which had been well fed and groomed, I was about to pay my bill, when the Landlord very courteously said, ‘No, I never charge ministers of the gospel. … we have all enjoyed family worship with you…’ I protested that I was not a minister, but he declared that I was equal to one”. (Paris; The Friend, April 1, 1926)

Paris entered Bangor Theological Seminary in 1836, graduating in 1839 with Rev Daniel Dole and was ordained the same year.

That year, he offered to serve as a missionary in Africa. He was accepted by the American Board of Commissioners for Foreign Missions, but, after consultation, was appointed to the Indian Mission in Oregon Territory.

He was married to Miss Mary Grant of New York City, on October 25, 1840, and sailed from Boston November 14 in the company of Dole, Bond and Rice. They arrived in the Islands on May 21, 1841.

“News had just been received at the Island of the unsettled and hostile state of the Indians which afterwards terminated in the tragical and terrible massacre of Dr. Whitman ma! (Ma, the Hawaiian collective, means ‘with all his family or associates.’)”

“Mr. William Rice and his wife, together with ourselves, who had been destined for the Oregon Mission, were advised to remain at the Islands where there was urgent need.” (Paris; The Friend, April 1, 1926)

Paris was first stationed in Kaʻū. It was a remote district, difficult of access. He was the first resident missionary there.

“In these years of 1843 and 44, while our own dwelling was in building and not yet finished, we undertook the great work of building a stone House of Worship at Waiohinu. This first Christian temple was built entirely by the natives … “

“Since that time I have builded and consecrated nine houses of worship and crowned them with sweet-toned bells, ordered from the United States and paid for by the people”. (Paris; The Friend, May 1, 1926)

Mrs Paris died on February 18, 1847; Paris returned with two daughters to the U.S. On September 7, 1851, Paris married Miss Mary Carpenter of New York City; they returned to the Islands in 1852 and he was stationed at Kaʻawaloa.

One notable incident is worth mentioning – “For several years past, one (Joseph Ioela) Kaʻona … imbibed the idea that he was a prophet sent by God to warn this people of the end of the world. For the three years he has been preaching this millerite doctrine on Hawaiʻi, and has made numerous converts.” (PCA, October 24, 1868)

“By the mid-1860s, Kaʻona claimed to have had divine communications with Elijah, Gabriel, and Jehovah, from whom he’d received divine instructions and prophetic.” (Maly) Followers called him ‘The Prophet;’ his followers were referred to as Kaʻonaites.)

“These fanatics believe that the end of the world is at hand, and they must be ready. They therefore clothe themselves in white robes, ready to ascend, watch at night, but sleep during the day, decline to cultivate anything except beans, corn, or the most common food.” (PCA, October 24, 1868)

“For a time, all went on smoothly enough, until Kaʻona began to introduce some slight innovations in the form of worship, which were opposed by Mr. Paris and minority of the congregation and the church became split into two factions. … The feud continued to increase …” (Hawaiian Gazette, November 18, 1868)”

Eventually a riot broke out and Sheriff Neville and another were both brutally killed. The event has been referred to as Kaʻona’s Rebellion, Kaʻona Insurrection and Kaʻona Uprising. Kaʻona eventually surrendered; David Kalākaua and Albert Francis Judd had been appointed Kaʻona’s defense attorneys.

Here’s a summary on Kaʻona and the rebellion: http://wp.me/p5GnMi-8e

Until 1870, Paris had the general supervision of the mission work on Western Hawaiʻi. That year he moved to Honolulu where he lived for some time in the old mission house. He started a Theological Seminary there.

He later returned to Kona. The last eleven years of his life were spent in the upper Kaʻawaloa. The house was built on the foundations of Kapiʻolani’s home.

Davis died at his home at Kaʻawaloa at 9:30 am, July 28, 1892, after an illness of seven days. “He took a severe cold, which settled on his lungs. His strength failed rapidly, and he was unable to take nourishment to keep.” (The Friend, September 5, 1892)

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John_Davis_Paris
John_Davis_Paris

Filed Under: Missionaries / Churches / Religious Buildings Tagged With: Missionaries, John Davis Paris, American Board of Commissioners of Foreign Missions, ABCFM, Hawaii, Hawaii Island

July 23, 2015 by Peter T Young Leave a Comment

Mission Stations

The American Board of Commissioners for Foreign Missions (ABCFM,) based in Boston, was founded in 1810, the first organized missionary society in the US.

One hundred years later, the Board was responsible for 102-mission stations and a missionary staff of 600 in India, Ceylon, West Central Africa (Angola,) South Africa and Rhodesia, Turkey, China, Japan, Micronesia, Hawaiʻi, the Philippines, North American native American tribes, and the “Papal lands” of Mexico, Spain and Austria.

On October 23, 1819, the Pioneer Company of ABCFM missionaries set sail on the Thaddeus to establish the Sandwich Islands Mission (now known as Hawai‘i.)

Over the course of a little over 40-years (1820-1863 – the “Missionary Period”,) about 180-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.

Interestingly, as the early missionaries learned the Hawaiian language, they then taught their lessons in the mission schools in Hawaiian, rather than English. In part, the mission did not want to create a separate caste and portion of the community as English‐speaking Hawaiians.

The missionaries established schools associated with their mission stations across the Islands. This marked the beginning of Hawaiʻi’s phenomenal rise to literacy. The chiefs became proponents for education and edicts were enacted by the King and the council of Chiefs to stimulate the people to reading and writing.

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 most difficult problem was that of obtaining enough competent teachers. As far back as 1825 the missionaries had taken steps to establish teacher training classes at the various stations, but the plan of station schools was not very fully carried out until after 1830.

There were never enough missionaries to make the plan uniformly effective. Station schools were intended not only to train teachers but to serve as model schools, and much attention was given to children. In some places there were two station schools, one for teachers and one for children. (Kuykendall)

In eight years from the date of the landing of the Pioneer Company there were 32-missionaries, 4,455-native teachers, 12,000-Sabbath hearers, and 26,000-pupils in schools in the islands.

Many influences were at work, the Bible was circulated, high chiefs were converted and began to work vigorously, the people gathered from great distances in crowds to hear the Word, and in 1828, simultaneously and without communication, a revival unexpectedly commenced in Hawaiʻi, Oʻahu, and Maui.

For weeks and months the missionaries could scarcely get time for rest and refreshment. (Bliss)

By 1831, in just eleven years from the first arrival of the missionaries, Hawaiians had built over 1,100‐schoolhouses. This covered every district throughout the eight major islands and serviced an estimated 53,000‐students. (Laimana)

By 1840, the decline of the Hawaiian population, financial restraints, and a move to separate church and school operations led to the consolidation of the church-school meeting houses.

On October 15, 1840, Kamehameha III enacted a law that required the maintenance and local support of the native schools (the Constitution of 1840).

The Constitution provided a “Statute for the Regulation of Schools,” which required that in a village with 15 or more students, the parents were to organize and secure a teacher. (Maly)

By 1853, nearly three-fourths of the native Hawaiian population over the age of sixteen years was literate in their own language. The short time span within which native Hawaiians achieved literacy is remarkable in light of the overall low literacy rates of the United States at that time. (Lucas)

The image shows Meeting House at Lāhainā, the first stone Church in Hawaiʻi (corner stone laid in 1828.)

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Meeting-House at Lahaina, On Maui. The First Stone Church in Hawaii. Corner Stone laid in 1828-(1845)

Filed Under: Ali'i / Chiefs / Governance, Missionaries / Churches / Religious Buildings Tagged With: Hawaii, American Board of Commissioners of Foreign Missions, Missionaries

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Images of Old Hawaiʻi

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