Missionaries | Page 4 | Images of Old Hawaiʻi

March 29, 2024 by Peter T Young Leave a Comment

Temperance?

“There were about two hundred and sixty foreigners [in the late-1820s to early-1830s] at Honolulu (some intelligent and respectable), most of whom claimed the privilege either of making, vending, or consuming the deleterious beverage, who, under the mal-administration of the Bokis, had enjoyed it too much to their liking …”

“… while many a sailor boy, beset by land sharks, far from friends and home, parted with his money, clothes, reputation, and peace, at a dear rate, at the yawning, pestiferous rum holes in Honolulu.”

“Had the proprietors been indulged to the extent of their wishes, they would have had not only successive crews from sea, but the people of the land, and foreign residents, pay them a large profit for supplying the perpetual means of excitement, drunkenness, confusion, and ruin.”

“Kaahumanu, Kuakini, Hoapili, Kaikioewa, Naihe, and Kinau, who took a noble stand against this terrible enemy, deserved the thanks of ship-owners, and of the world, instead of the sneers and curses of the vile, and the strenuous opposition of the proud and hardened abettors of the traffic …”

“… who, in defiance of the government, and reckless of the weal and woe of their customers, were determined to persevere in it. But unreasonable as were these dram-sellers …”

“… it is not supposed that drunkard-makers and drunkard-killers at the Islands, differed materially in heart or principle, from those of the same class in civilized towns and cities, where the general voice of the wise and good is against this dangerous traffic.”

“In about 1831, Voluntary pledges of abstinence were encouraged by the missionaries with success. At this juncture a temperance society was formed, embracing the four noblemen, Adams [Kuakini], Hoapili, Kaikieowa and Naihe, and other chiefs.”

“The resolutions which they adopted (not quite up to the standard of later times), and to which thousands in the different islands agreed, were creditable, and being translated into English, are as follows:”

“Hawaiian Temperance Society.

We will not drink ardent spirits for pleasure.
We will not traffic in ardent spirits for gain.
We will not engage in distilling ardent spirts.
We will not treat our relatives, acquaintances, or strangers, with ardent spirits, except with the consent of a temperate physician.
We will not give ardent spirits to workmen on account of their labor.”

“No ruler, who is responsible for the peace of the community, could, therefore, rightfully license a grog-shop in such a community as was then found at Honolulu.”

“How utterly impracticable would it be on board a ship of war, or within the walls of a State’s Prison, with the most rigid rules, to restrain rum-loving men from confusion and violence, if a rum-seller were licensed to sell or give them freely the intoxicating draught.”

“Some dealers, admitting that there might be reasons for restraining the natives from ruining their families, their souls, and bodies, at the dram-shop, besought the governor to give them license to sell to foreigners only. To this he replied sarcastically, ‘To horses, cattle, and hogs, sell rum, but not to real men.’” (Hiram Bingham; 21 years)

But, what did the missionaries do/how did they feel only 10-years prior?

As noted in James Hunnewell’s log for their day of departure, “October 24, 1819 (O)n the passengers examining their stores, they found a short supply of that article at day light Capt. Blanchard went up to Boston at 11 am (October 24, 1819). Captain Blanchard returned from town with a supply of bread & spirits for the missionaries.” (James Hunnewell Log)

Lucia Ruggles Holman confirms this in her diary’s November 6, 1819 entry, “Saturday Morning, 15th day after sailing: My Dear Brothers: We weighed anchor soon after you left us. A gentle gale wafted us about 10 miles that day, when we had a calm, which detained us till the next morning.”

“A kind providence seemed to order it for the best, however, for, in the course of the evening, it was ascertained that our soft bread and crackers and all the ardent spirits were left behind. Consequently, a boat was sent off for Boston that night, which did not return until the next day towards night.” (Holman)

So, the departure of the Pioneer Company, bound for Hawai‘i was delayed a day, so the missionaries could stock up on “that article,” their “ardent spirits” [strong distilled liquors].

While not necessarily a booze cruise, the missionaries continued to have their alcohol. Shortly after their arrival in the Islands, anchoring April 4, 1820 at Kailua Kona, they were soon ‘treated’ with glasses of wine …

“As soon as we approached the beach we were discovered by the natives, who flocked-about the boat in such swarms that it was with much difficulty we could land and force our way to the King’s house, which was about 20 rods from the water.”

“When we arrived at the door we found the King at breakfast on his mat; we took our seats and were soon treated with a glass of wine, and invited to stay and dine. Soon after the Queens made their appearance, each attended by a servant holding a feather fly brush in their hands.” (April 7, 1820, Samuel Ruggles)

Lucia Holman referenced the same dining experience, noting, “We returned about 1 Oc. to the house of his Royal Majesty (Oreho-reho, son of the deceased King) where we dined upon roast pig, fowls, vegetables, well dressed, etc., etc. – a glass of wine crowned the dish.” (April 7, 1820, Lucia Holman)

Others supplied them with the fermented beverage … “The fourth day after our arrival, the King sent us a Mahogany (koa) round table with six drawers, which answer the place of a cupboard.”

“A few weeks after our arrival on shore we were visited by 2 English Captains (whalers) who had come to these Islands for water and provisions. From them we secured many valuable presents, such as crockery, wine, butter, and each of us a chair.” (Lucia Holman)

When Ruggles and Whitney delivered Humehume home to his father King Kaumualiʻi on May 3, 1820, their ‘excellent’ supper was topped with brandy, gin and wine …

“A supper was soon provided for us consisting of a couple of hogs baked, whole after the American manner, several fowls and a dog cooked after the style of the Island, together with potatoes, tarro, bananas, cocoanuts, and watermelons, brandy, gin, wines, &c. The table was set in good style; our supper was indeed excellent.” (May 3, 1820, Samuel Ruggles)

Anthony D Allen (a former slave from the continent) had his home (including about a dozen other houses) at about where the Washington Middle School is situated. Several references note his property as a “resort;” “… it is a favourite resort of the more respectable of the seamen who visit Honoruru. …” (Reverend Charles Stewart) It may have been Waikiki’s first hotel.

“His plantation is two miles from the Mission House on the plain, towards Waititi. The road to it, although on the plain, is uncultivated and entirely unshaded, affords the most pleasant walk in the immediate vicinity of Honoruru.”

Allen entertained often and made his property available for special occasions. “King (Kauikeaouli – Kamehameha III) had a Grand Dinner at AD Allen’s. The company came up at sunset. Music played very late.” (Reynolds – Scruggs, HJH)

Missionaries Hiram and Sybil Bingham also visited. Sybil noted in her diary, “To avoid walking in the heat, we made ourselves ready by ten – locked up our houses and set off. A multitude had assembled by the time we were at the gate, to attend us. Our little handcart, the only wheels, I believe on the Island, served for a carriage for those for whom the walk might prove too great.”

“He set upon the table decanters and glasses with wine and brandy to refresh us”. They ended dinner “with wine and melons”. (June 24, 1820, Sybil Bingham)

As late as 1827, the Honolulu mission ran in effect a liquor store for its members. From May 15, 1826, to May 2, 1827: “Hiram Bingham bought on his personal account 7 ½ gal. of wine, 6 ¾ gal., 1 pt. and a bottle of rum, 4 gal. of brandy, 1 doz. bottles of porter, and 4 bottles of port. Elisha Loomis bought 8 gal., 1 pt. of wine, 1 gal. of rum, and 1 ½ gal. of brandy.”

“Abraham Blatchley bought 4 gal. of brandy, 2 gal. of rum, and 2 gal. of gin. Joseph Goodrich bought 2 ½ gal. of wine and 1 qt. of rum. Samuel Ruggles bought 1 ¼ gal. of brandy and 2 ¼ gal. of wine. Levi Chamberlain bought 3 qts. of wine and 2 qts. of brandy. The Medical Department drew 4 gal. of rum. After May 1827, recorded purchases dwindled to a stop.” (Greer)

We even see some references to beer (brewing and drinking) in missionary journals. On November 19-20, 1824, missionary Elisha Loomis notes, “Yesterday and today I have been engaged in making beer and vinegar from a root called tee, which grows plentifully in these islands. It is the most sweet of any vegetable I ever tasted. The juice is nearly as sweet as molasses.”

On October 31, 1832, Clarissa Armstrong (wife of Reverend Richard Armstrong) noted, “Capt. Brayton has given me a little beer cask – it holds 6 quarts – Nothing could have been more acceptable.”

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

On July 24, 1836, Clarissa Armstrong notes (during an illness:) “We had a bottle of wine of which I drank … All the nourishment I took after leaving Honolulu til we reached Wailuku was two biscuit about the size of small crackers, & a bit of dried beef.”

“Drinks were my nourishment. Limes grow at Oahu & I obtained some for the voyage, which furnished me pleasant drink. Also a little beer which I had made.”

However, they shortly got on the bandwagon against liquor and encouraged King Kamehameha III and most of the chiefs to pledge themselves to total abstinence. And, in part, became zealous preachers of temperance; the king himself frequently addressing the people on the subject. (The King and others regularly fell off the water wagon.)

In March 1838, the first liquor license law was enacted, which prohibited all selling of liquors without a license under a fine of fifty dollars for the first offense, to be increased by the addition of fifty dollars for every repetition of the offense. (The Friend, December 1887)

All houses for the sale of liquor were to be closed at ten o’clock at night, and from Saturday night until Monday morning. Drunkenness was prohibited in the licensed houses under a heavy fine to the drinker, and the loss of his license to the seller. (The Friend, December 1887)

In 1843, the seamen’s chaplain, Samuel C. Damon, started ‘The Temperance Advocate and Seamen’s Friend;’ he soon changed its name to simply “The Friend.” Through it, he offered ‘Six Hints to seamen visiting Honolulu’ (the Friend, October 8, 1852,) his first ‘Hint,’ “Keep away from the grog shops.”

Later, in hopes that free drinking water would entice sailors to stay out of nearby grog shops, “The Temperance Legion has caused to be erected a Drinking Fountain at the corner of King and Bethel streets, on the Bethel premises – a neat and ornamental fountain. … ‘Free to all.’ … so the Friends of Temperance would cause a Fountain of pure water to (low through all coming time, where all may drink.” [dedicated, June 15, 1867] (The Friend, June 1, 1867) (The image shows the fountain at the Bethel.)

January 21, 2024 by Peter T Young Leave a Comment

Point Four Program

In his inaugural address (January 20, 1949) President Harry S Truman noted that, “Since the end of hostilities [of WWII], the United States has invested its substance and its energy in a great constructive effort to restore peace, stability, and freedom to the world. …”

“We have constantly and vigorously supported the United Nations and related agencies as a means of applying democratic principles to international relations. We have consistently advocated and relied upon peaceful settlement of disputes among nations.”

Truman challenged the nation by stating that, “In the coming years, our program for peace and freedom will emphasize four major courses of action.”

He noted that, “First, we will continue to give unfaltering support to the United Nations and related agencies … Second, we will continue our programs for world economic recovery. … Third, we will strengthen freedom-loving nations against the dangers of aggression.”

The last of his initiatives later earned the name, Point Four Program. In it, he stated, “Fourth, we must embark on a bold new program for making the benefits of our scientific advances and industrial progress available for the improvement and growth of underdeveloped areas.”

Truman went on to elaborate, in describing this latter point, “I believe that we should make available to peace-loving peoples the benefits of our store of technical knowledge in order to help them realize their aspirations for a better life. And, in cooperation with other nations, we should foster capital investment in areas needing development.”

“Our aim should be to help the free peoples of the world, through their own efforts, to produce more food, more clothing, more materials for housing, and more mechanical power to lighten their burdens.” (Truman Inaugural Address, Truman Library Museum, National Archives)

“The primary functions of Point Four lie in the fields of education, public health and agriculture. In the fiscal year 1951 approximately 80 per cent of the Point Four budget was spent on projects in these fields.” (Rickher)

It’s interesting that later history writers referenced the first American Protestant Missionaries to Hawai‘i as the “first American Point Four Agents.” (Tate)

“[O]ne hundred-thirteen years before President Harry S. Truman’s ‘bold new program’ for making the benefits of American scientific ‘know how’ and industrial progress available for the advancement of undeveloped areas of the world …”

“… the Sandwich Islands missionaries demonstrated a genuine and prophetic acquaintance with the requirements of a humble people lacking skill, enterprise, and industry, and suffering under so many restrictions that their temporal prosperity and their existence as a nation appeared problematical.”

“To the naive and sometimes indolent Hawaiians the evangelists exhibited the advantages of industry and frugality; they endeavored earnestly with their limited resources to lift a benighted nation from ignorance and poverty, in fact, to save it from extinction.”

“Their mission was more than a mission of love – it was the first American technical mission overseas; their tireless labors and simple instruction in the agricultural, mechanical, and manual fields represented the first chapter in the prelude to Point Four.” (Tate)

“On November 15, 1832, Rev. William Richards and others at Lahaina, Maui, in a letter to the American Board, expressed their conviction that in order to retain the ground which Christianity had already gained in the islands, new plans must be devised for elevating the character and living standards of the people.”

“As one means of doing this, they suggested that the Board sponsor a project for introducing the manufacture of cotton cloth into Hawaii. … The missionaries did not propose that the Board become a manufacturing company; but they saw nothing more inconsistent in teaching the people to manufacture cloth than in instructing them in agriculture.”

“They had already voted to teach the Hawaiians carpentry in connection with the high school at Lahainaluna, near Lahaina. In the same month [missionaries in Kona] emphasized the need of machinery for the domestic manufacture of cloth and of an instructor.”

“These clergymen earnestly invited the attention of ‘the friends of civilization to the subject of raising this people from their degradation’ and of uniting ‘with this mission in fixing upon some practicable means to effectuate this object.’ The American Board looked favorably upon the plan”.

Rev BB Wisner, secretary of the American Board, “wanted to have the deliberate views of the mission on the subject of agriculture, not with the aim of making New England farmers, ‘but of introducing and encouraging among them [the Hawaiians] such agriculture as is suited to their climate.”

The missionaries in the Islands “regarded the subject as of sufficient importance to warrant ‘encouraging the growth of cotton, coffee, sugar cane, etc., that the people may have more business on their hands and increase their temporal comforts.’”

“The initial steps toward the desired end were taken at the mission stations that became veritable oases from which seeds and cuttings of vegetables, fruit trees, and flowers were distributed throughout the country districts.”

“Edwin Locke at Waialua, Oahu, Samuel Ruggles at Kona, Hawaii, and James Goodrich, of the Hilo station, were especially successful along these lines.” (Tate)

“The first mission schools were not established as industrial or manual training institutions, but in the 1830’s the evangelists perceived the importance of agriculture and industry in raising the living standard of the nation.”

“In their general meeting held at Lahaina in 1833 they proposed a manual labor system, as a means both of desirable improvement and self-support, to be instituted at the high school. The secular agent was instructed to engage an artisan to oversee the work, take charge of the stock, tools, etc.”

“Two years later the mission recommended that a farmer be procured to teach agriculture and to conduct the secular concerns of the school and that the scholars be required to cultivate the land or earn their own food by their personal industry.” (Tate)

“In 1841 a regular manual labor school was started at Waioli, on Kauai, by Edward Johnson, but later was conducted by Mr. and Mrs. Abner Wilcox. Moreover, in the boarding schools at Kohala, Wailuku, and Hilo the boys were given instruction in agriculture and the girls were taught domestic science or home making.”

“[T]he Hilo Boarding School curriculum kept abreast with industrial progress by introducing successively courses in agriculture, tailoring, dairying, carpentry, blacksmithing, and coffee culture in the nineteenth century and cocoa, banana, and pineapple production and auto mechanics in the twentieth.”

“On twenty-five acres of land at Lahainaluna set aside for vocational education, Samuel T. Alexander, just out of college, was assigned … to the supervision of a sugar cane project. The success of this experiment conducted by the son of a former missionary principal, William P. Alexander, encouraged the commercial development of sugar in Hawaii.”

The Hawaiian leadership saw benefits. King Kamehameha III sought to expand sugar cultivation and production, as well as expand other agricultural ventures to support commercial agriculture in the Islands. In a speech to the Legislature in 1847, the King notes:

“I recommend to your most serious consideration, to devise means to promote the agriculture of the islands, and profitable industry among all classes of their inhabitants. It is my wish that my subjects should possess lands upon a secure title; enabling them to live in abundance and comfort, and to bring up their children free from the vices that prevail in the seaports.”

“What my native subjects are greatly in want of, to become farmers, is capital with which to buy cattle, fence in the land and cultivate it properly.”

“I recommend you to consider the best means of inducing foreigners to furnish capital for carrying on agricultural operations, that thus the exports of the country may be increased …” (King Kamehameha III Speech to the Legislature, April 28, 1847; Archives)

October 21, 2023 by Peter T Young Leave a Comment

Hula – How the Missionaries Felt

“Hula is the language of the heart, and therefore the heartbeat of the Hawaiian people.” (attributed to Kalākaua)

“Their dances … are prefaced with a slow, solemn song, in which all the party join, moving their legs, and gently striking their breasts, in a manner, and with attitudes, that are perfectly easy and graceful … .” (Captain Cook Journal, 1779)

“Hula is not just a dance, but a way of life, an ancient art that tells of Hawaiʻi’s rich history and spirituality.” (attributed to many)

As hula is the dance that accompanies Hawaiian mele, the function of hula is therefore an extension of the function of mele in Hawaiian society. While it was the mele that was the essential part of the story, hula served to animate the words, giving physical life to the moʻolelo (stories.) (Bishop Museum)

Hula combines dance and chant or song to tell stories, recount past events and provide entertainment for its audience.

With a clear link between dancer’s actions and the chant or song, the dancer uses rhythmic lower body movements, mimetic or depictive hand gestures and facial expression, as part of this performance. (ksbe-edu)

So what did the missionaries really think?

As Hiram Bingham once noted, they “were wasting their time in learning, practising, or witnessing the hula, or heathen song and dance.” (Remember, heathen simply means ‘without religion, as in without God.’)

I think some might be surprised on how some missionaries viewed hula.

“The hula was a religious service, in which poetry, music, pantomime, and the dance lent themselves, under the forms of dramatic art, to the refreshment of men’s minds. Its view of life was idyllic, and it gave itself to the celebration of those mythical times when gods and goddesses moved on the earth as men and women and when men and women were as gods.” (Emerson, son of missionaries)

“(W)hen it comes to the hula and the whole train of feelings and sentiments that made their entrances and exits in the halau (the hall of the hula) one perceives that in this he has found the door to the heart of the people.” (Emerson, son of Missionaries)

In describing a hula danced before Keōpūolani and her daughter Nāhiʻenaʻena, in Lāhainā in 1823, Missionary CS Stewart wrote:

“The motions of the dance were slow and graceful, and, in this instance, free from indelicacy of action; and the song, or rather recitative, accompanied by much gesticulation, was dignified and harmonious in its numbers.”

“The theme of the whole, was the character and praises of the queen and princess, who were compared to everything sublime in nature, exalted as gods.” (Missionary Stewart)

In describing the challenges between commitment to hula, as well as their studies, Sybil Bingham, wife of Hiram noted, “… most of them (are) indeed in earnest to receive instruction as the conduct of each day testifies.”

” Three of them are obliged to attend the hula hula every afternoon. At the close of the school this forenoon, and also last Saturday, they proposed going quickly to eat and return immediately that they might not lose the privilege of the bible lesson. …”

“We were gratified after the vigorous effort made for the hula hula to see our scholars both at public worship and sabbath school.” (Sybil Bingham)

And how did Hiram Bingham feel (the one most often accused of a Hula ban?)

“This was intended, in part at least, as an honor and gratification to the king, especially at Honolulu, at his expected reception there, on his removal from Kailua. Apparently, not all hula was viewed as bad or indecent.” (Missionary Hiram Bingham)

“In the hula, the dancers are often fantastically decorated with figured or colored kapa, green leaves, fresh flowers, braided hair, and sometimes with a gaiter on the ancle, set with hundreds of dog’s teeth, so as to be considerably heavy, and to rattle against each other in the motion of the feet.” (Hiram Bingham)

“They had been interwoven too with their superstitions, and made subservient to the honor of their gods, and their rulers, either living or departed and deified.” (Hiram Bingham)

The missionaries most often opposed nudity, drinking and ‘wasting’ time. Even today, laws forbid nudity in public; frown on excessive drinking and, likewise, we tend to encourage people to be productive members of their community (kind of like the concerns expressed by the early missionaries, including Bingham.)

So what happened? Was hula ever effectively banned? Did hula stop?

“Missionary influence, while strong, never wiped out the hula as a functional part of the Hawaiian society. Faced with this undeniable fact, the authorities sought to curb performances by regulation.” (Barrere, Pukui & Kelly)

While not effectively stopping it completely, it does appear the missionaries did play a role on the Sabbath. “The king Kaumualiʻi appears exceedingly interested in what he now learns from the bible through the interpretation of Honolii.”

“The Capt. of the schooner informed us that last week the king sent out his crier, prohibiting dancing and work in the “Kalo patches” on the Sabbath. Honolii gives us some account of this in his letter to Mr. B.”

“After giving many of the particulars relative to the king’s desire to hear the word of the Great Jehovah he says “I, John, told the king ‘your people have hula hula on the Sabbath day? The king say, yes'”

“Then I ask him, ‘Can you wait hula hula on this day? Your people may hula hula on Monday, this day it is holy. Then king say we may stop hula hula on another Sabbath day.'” (Sybil Bingham)

In 1830, Kaʻahumanu issued an oral proclamation in which she instructed the people, in part: “The hula is forbidden, the chant (olioli), the song of pleasure (mele), foul speech, and bathing by women in public places.” (Kamakau)

Although it was apparently never formally rescinded, the law was so widely ignored, especially after Kaʻahumanu died in 1832, that it virtually ceased to exist.

Kaʻahumanu was not the only Aliʻi who sought to ban hula: “A hula in the village today at the house formerly occupied by Kaomi. It was commenced at an early hour and continued until noon and was broken up only by the appearance of Kinau to put a stop to it.”

“The notice that a hula was going on reached her and she sent word by Kalaaulana to Kaomi to put a stop to it & shut up the house”. (Missionary Levi Chamberlain)

There are many references to King Kamehameha III regularly watching the hula. “The young king (Kamehameha III,) … has been induced, however, to coincide with the other chiefs in all public acts.”

“His conduct, therefore, as a private person, though far from correct, has had but little influence. But recently, he has asserted more openly his independence; & he has done it by pursuing a course, which he knew was altogether opposed to the wishes of nearly all the high chiefs. He has revived the hula, or native dance”. (EW Clark)

He was not alone. “Unquestionably many christian Hawaiians considered hula immoral, and attempted to extirpate it. A series of letters from the Hawaiian journal Nupepa Kukoa in 1864-66 complains about hula schools operating in Maui, Oʻahu and Kauai.”

“These letters are interesting because they show that hula continued to flourish … ‘the “power and influence” of the national dance was never threatened … hula remained the favorite entertainment of Hawaiians of all classes.’” (kaimi-org)

In 1836, it was reported the French consul for Manila visited Honolulu, and attended a state banquet hosted by the King. Part of the festivities was a formal hula performance.

In 1850, the Penal Code required a license for “any theater, circus, Hawaiian hula, public show or other exhibition, not of an immoral character” for which admission was charged.

“No license for a Hawaiian hula shall be granted for any other place than Honolulu.” (The law did not regulate hula in private, so the dance continued to be practiced and enjoyed throughout the islands.)

King David Kalākaua’s 1883 coronation included three days of hula performances and his 1886 jubilee celebrations had performances of ancient and newly created dances.

Hula was never effectively banned; it is a common misconception that one would suggest that the American missionaries banned hula. They could not have banned hula, they did not have the authority.

January 24, 2023 by Peter T Young Leave a Comment

The Fever

“The first symptoms of the fever is a restless sensation – an excited state of the system – a wild expression of the eye – and a light and elastic tread. These symptoms are followed with a desire to obtain implements for digging and washing …” (Polynesian, July 15, 1848)

There are “fearful ravages of a terrible fever which has nearly depopulated all the seaport towns and caused general rush to the interior. It is not exactly the yellow fever, but a fever for a yellow substance, called gold.”

“An exceedingly rich gold mine has been discovered in the Sacramento Valley, and all class all sexes have deserted their occupation and rushed en masse to the mines to make their fortune.”

“The gold taken from this newly discovered mine is not gold ore, but pure virgin gold. It is procured by the simple process of digging and washing, and is obtained at the rate of from two to four ounces per day by each laborer.” (Polynesian, June 24, 1848)

The great California gold rush began on January 24, 1848, when James W Marshall discovered a gold nugget in the American River while constructing a sawmill for John Sutter, a Sacramento agriculturalist. News of Marshall’s discovery brought thousands of immigrants to California from elsewhere in the United States and from other countries.

At first, there were only two routes. The first entailed a six-month sea voyage from New York around the tip of South America to San Diego or San Francisco. Rampant seasickness, bug-infested food, boredom, and high expense made this route unattractive for many would-be prospectors.

The second route brought travelers over the Oregon-California Trail in covered wagons—over rugged terrain and hostile territory. This journey also averaged six months’ duration.

By 1850, the length and difficulty of both routes had inspired the construction of the Panama Railway, the world’s first transcontinental railroad. Built across the isthmus of Panama by private American companies to speed travel to California, the railroad helped to shave months off of the long voyage around South America.

In addition to massive emigration from the eastern US, the California gold rush triggered a global emigration of ambitious fortune-seekers from China, Germany, Chile, Mexico, Ireland, Turkey, and France. The number of Chinese gold-seekers was particularly large, though many Chinese did not intend to settle in the United States, which they called “the Gold Mountain.” (harvard-edu)

It is estimated that not less than two hundred foreigners have left the Sandwich Islands for the gold mines in California.— Others it is rumored will soon follow. At the latest intelligence from the gold region there was no falling off in the amount of gold that rewarded the labors of the miner …” (the Friend, September 1, 1848)

“The rush, to that part of the world, flows in unabated. One hundred and eight vessels, are reported to have left the Atlantic States, for San Francisco, during the month of December. … The mines continue to yield the usual amount of gold, and no sign of being exhausted. The freshet and overflowings of the numerous streams and rivers, are reported to increase the amount of gold in the ‘diggings.’” (The Friend, April 1, 1850)

And, they came from Hawaiʻi … hundreds of Hawaiians came to California to work in the mines. Remaining place names, Kanaka Creek and Kanaka Bar remind us of their early presence in the gold country.

Others from Hawaiʻi, even some of the missionaries, joined in the quest for gold.

“Several other vessels left port some for California, which has become a very interesting quarter, since the reports have reached us of the gold mines.” (August 1, 1848) “Comore. Jones has gone to St. Francisco and it is said he will put a stop to the private operations in the gold district, and will claim the district & the gold for the U. S. government.” (Levi Chamberlain, August 8, 1848)

“There is at present a great excitement here about digging gold in California. … Mr. Douglass and Mr. Lyman of whom you have heard as former assistants in our school are both there, also — Mr. Ricord, the former attorney general. … Men, women, and children are all absorbed in it, the one great thing Gold.” (Julia Cooke, September 21, 1848)

Reverend Damon of the Seamen’s Bethel Church and publisher of The Friend travelled the area – not as a miner, but an observer of the activities there.

“In travelling through the country I have met scores of seamen with whom I had become acquainted while at Honolulu. I was cordially welcomed, although in more than a single instance they exclaimed ‘you are the last man that we expected to see at the mines.’ A few words of explanation were however sufficient to set the matter right.” (Damon, The Friend, December 1, 1848)

Thomas Hopu and William Kanui, who returned to the islands with the Pioneer Company of missionaries in 1820, joined the gold rush. Damon saw them in Sacramento on his journey through the area.

John Thomas Gulick, son of the Gulick missionary family, joined the rush after seeking his parents’ permission. By June 1849, his prospecting was reasonably successful, but after having his money stolen, he returned to Hawaii a few months later after having recovered his finances through various trading ventures. (Bennett)

Likewise, the Reverend Lowell Smith, the first minister of Kaumakapili Church, sailed to San Francisco for a rest because of poor health. He visited the California gold fields.

“Kamae went immediately to speak to the Hawaiians in other places to come so we might be together for the week. I witnessed their work in the gold fields …. They were not able to obtain much on account of the scarcity of water. Some made a dollar a day, others two dollars, and still others, nothing.” (Smith; Kenn, HHS)

The California Gold Rush drawing Hawaiians to the continent was not its only effect on the Islands; the Hawaiian economy was affected in several ways – good and not-so-good.

Prior to the Gold Rush, supporting the Pacific whaling and trading fleets and trade between the West Coast and Hawaiʻi was the scale of the Hawaiʻi participation. The scale of that significantly changed with the Gold Rush.

Hawaiʻi was only three to five weeks away, and with the growing population drawn to the gold fields, in addition to provisioning ships, Hawaiʻi farmers were feeding the gold seekers on the continent.

There were some down sides; this also brought a marked increase in the prices of consumer goods, especially food, caused by the great increase in agricultural exports to California, which offered very profitable new markets. (Rawls)

Likewise, the exodus to the continent created a critical labor shortage in Hawaiʻi, where a sizeable number of sugar plantation workers migrated to the California gold fields.

The parting of workers from the plantations between 1848 and 1853 was so large, Hawaiʻi sugar producers began to seek Chinese immigrants to fill the gap. (Rawls)

December 4, 2022 by Peter T Young Leave a Comment

Church of the Ali‘i

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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