Nahienaena | Images of Old Hawaiʻi

July 23, 2023 by Peter T Young Leave a Comment

Betsey Stockton

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Click to access Betsey-Stockton.pdf

May 19, 2022 by Peter T Young Leave a Comment

Hawaiian Woods – Hawaiian Royal Residences

Most houses at the time of Cook’s contact consisted of a framework of posts, poles and slender rods – often set on a paving or low platform foundation – lashed together with a coarse twine made of beaten and twisted bark, vines, or grassy fibers. This was then covered with ti, pandanus or sugarcane leaves, or a thatch of pili grass or other appropriate material.

When covered with small bundles of grass laid side by side in overlapping tiers, these structures were described as resembling haystacks. One door and frequently an additional small “air hole” provided ventilation and light, while air also passed through the thatching. Grass or palm leaves covered the raised earth floors of these houses.

When a chief needed a house, his retainers assembled the materials and erected the structure under the direction of an individual (kahuna) expert in the art of erecting a framework and applying thatch.

Many of these more modern royal residences were named – some were named after the material they were made from. Here are three such royal residences.

Hale Kauila (Downtown Honolulu – Queen Kīna‘u)

Hale Kauila (house built of kauila wood) once stood on the street in downtown Honolulu that still bears the name of this large council chamber or reception room (some refer to it as Kina‘u’s house.)

While the thatch is attached in the usual way, the posts are much higher than usual and have squared timber; but the most foreign touch, apart from the windows, are the cross braces at the top and between the posts and the plate (they were never used in genuine native work.)

The description by Captain du Petit-Thouars of this house (which he calls the house of the Queen Kīna‘u:) “This house, built in wood and covered with dry grasses, is placed in the middle of a fortification closed with a fence.”

“The platform on which it rests is high above the ground in the yard about 30 centimeters and it is surrounded, externally, a covered gallery which makes it more pleasant.”

“Its shape inside, is that of a rectangle lengthens; in one end, there is a flat shape by a wooden partition which does not rise to the roof.”

“This piece serves as a bedroom, in the remaining of the area, box, and at the other end, there is a portion of the high ground from 28 to 30 centimeters, which is covered with several mats: it is this kind of big couch that was placed the ladies and they are held lying on one side or stomach, or they stand to receive and to make room.”

Hale Lama (Waikīkī – King Kamehameha V)

King Kamehameha V’s Waikīkī home was built in 1866. It was called Hale Lama. As described by George Kanahele, the residence “was quite modest with only one bedroom, but was notable for its neo-Hawaiian architecture – a low, rectangular-shaped structure, with a high-pitched, hipped roof that was thatched and descended to the poles of the lanai that sounded three of the four exterior walls.”

“The design suited Waikiki’s climate perfectly. The high pitched roof allowed for the upward expansion of warm air, thus cooling the inside of the house, and the wide overhanging eaves kept out both sun and rain, while inviting the serenity and beauty of the natural setting.”

“It has been mentioned that the lama wood was especially used for building houses of the gods, that is, the thatched houses within the enclosures of the heiau or luakini, and its use in building the house for King lot, Kamehameha V, gave an excuse for its reported use by an old kahuna in the King’s establishment, for a house of prayer, and I am assured by an old resident that prayers to the gods were frequently offered therein”.

After the Kamehameha V’s death in 1872, the house and property went to went to Princess Ruth who bequeathed the property to Princess Bernice Pauahi Bishop. The Princess and her husband Charles Bishop renovated and enlarged the house with servant quarters.

Hale Kamani (Lāhainā – Princess Nahiʻenaʻena)

When Keōpūolani returned to Maui to live her final years, she had a house on the beach in Lāhainā; her daughter, Nahiʻenaʻena, lived in her own home next door – Nahiʻenaʻena called her house Hale Kamani.

It had an early and convenient addition to the common grass house in a land where the people lived so generally in the open air, was the lanai, with extensions of the rafters at the same or a slightly reduced slope.

This verandah was, generally speaking, the most comfortable part of the house. This lanai was often detached as in the Hale Kamani and was sometimes large with walls of coconut leaves intertwined, and a nearly flat roof of similar substance which was intended to furnish shade rather than shelter from heavy rain.

At least one other Royal Residence was named after a native wood ‘Āinahau (Princess Kapi‘olani’s home in Waikīkī;) however, it was named such because it was situated in a hau grove, not that its wood was used in the structure.

January 13, 2020 by Peter T Young Leave a Comment

Tea Party

The mission compound at Kawaiaha‘o was always a bustling place. There were many duties to attend to by the mission women: cooking cleaning teaching, entertaining guests and visitors, and raising their own children to name just a few.

These many domestic labors were hard on the mission women, so many of them hired for wages, Native Hawaiians to aid them in this domestic work. This interface between Native Hawaiians and Missionaries, and the women in particular was a major one, as it occurred on a daily basis, and occurred within the 1821 Mission House. (Mission Houses)

Then, they invited the leading chiefs to a tea …

“On Tuesday of last week (December 11, 1827,) Mrs. Bingham & Mrs. Richards, undertook to make a ‘tea party’ to bring all the chiefs in the place & the members of the mission family together to join in a friendly & social cup of tea, to shew Christian kindness & civility to our Sandwich Island neighbors and to promote kind feelings among the chiefs themselves now assembled from the different Islands.”

“The two sisters with their native domestics spent most of today in preparing biscuit, cakes &c. & making such arrangements as seemed to them desirable.”

“We sent out our billets in due form in the morning to the king & Ka‘ahumanu, and all the chiefs of the first & second rank and to some others connected with them by marriage. As soon as Kaahumanu received her invitation she sent over a supply of good white sugar for the occasion.”

Those in attendance included, Ka‘ahumanu, Kalākua, Pi‘ia, Kauikeaouli (Kamehameha III,) Nahienaena, Kuakini, Naihe, Kapi‘olani, Hoapili, Kaikioewa, Keaweamahi, Kapule, Kaiu, Kekāuluohi, Kīna’u, Kekauōnohi, La‘anui, Keli‘iahonui, Kana‘ina, Leleiōhoku and Kamanele.

“But look, for a few moments, at the present group: twenty-one chiefs of the Sandwich islands mingling in friendly, courteous and Christian conversation with seven of the mission family, whom you have employed among them. Contemplate their former and their present habits, their former and their present hopes. They have laid aside their vices and excesses, and their love of noise and war.”

“(T)o this interesting group we should have been happy to have introduced you, or any of our Christian friends; and I doubt not you would have been highly gratified with the interview. …”

“Listen, and you will not only hear the expressions of gratitude to us and to God for the privileges they now enjoy, but you will hear these old warriors lamenting that their former kings, their fathers, and their companions in arms, had been slain in battle, or carried off by the hand of time, before the blessed gospel of Christ had been proclaimed on these benighted shores.”

“Your heart would have glowed with devout gratitude to God for the evidence that, while our simple food was passing round the social circle for their present gratification, the minds of some of these children of pagans enjoyed a feast of better things; and your thoughts, no doubt, like ours, would have glanced at a happier meeting of the friends of God in the world of glory.”

“When our thanks were returned at the close of our humble repast, though you might not have been familiar with the language, you would have lifted up your heart in thank-fulness for what had already appeared as the fruits of your efforts here, and for the prospect of still greater things than these.” (Bingham, December 15, 1827)

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October 4, 2019 by Peter T Young 1 Comment

Nāhiʻenaʻena

The only daughter of Kamehameha the Great and Keōpūolani, Nāhiʻenaʻena was born in 1815; her brothers were Liholiho (Kamehameha II – born circa 1797) and Kauikeaouli (Kamehameha III – born 1813.)

Her mother refused to follow the custom of the period and hānai her baby daughter to the rearing of another chief. Keōpūolani wanted to keep the last of her children at her side.

This decision tells us much about the mother’s force of character and meant that Nāhiʻenaʻena was in the very center of the stage during the crucial period in 1819: the illness and death of Kamehameha I, the assumption of the throne by Liholiho as Kamehameha II and the abolition of the kapu (initiated by her mother and Kaʻahumanu.) The princess was four years old when these great changes occurred. (Sinclair)

Toward the end of 1820, the decision was made to move the king’s official residence from Kailua-Kona to Honolulu. In early-1821, Liholiho, with his family, including Keōpūolani, Kauikeaouli and Nāhiʻenaʻena, and the important chiefs, established the seat of government on Oʻahu.

In the spring of 1823, Keōpūolani established a residence away from Honolulu in a grove at the foot of Diamond Head; there she hoped to find a quiet place to restore her health and to hear the new gospel without interruption.

“She, at this time, expressed her earnest desire that her two children, the prince and princess, then able to read and write, might be well educated, and particularly that Nahienaena might be trained up in the habits of Christian and civilized females, like the wives of the missionaries. She wished, too, that the missionaries would pray for Liholiho.” (Bingham)

“The missionaries and their wives earnestly desired to withdraw her (Nāhiʻenaʻena) from the scenes of heathen corruption, and throw around her daily the protecting shield of Christian families. But this could be accomplished only in part, as in that state of the nation she could not well be detached from the native community. She is said to be very amiable and kind, and is universally beloved and respected by her people.” (Bingham)

At the end of May in 1823, Keōpūolani, Nāhiʻenaʻena and Hoapili (Keōpūolani’s husband) moved to Maui and took up residence in Lāhainā. Missionaries Charles Stewart and William Richards were assigned to establish a church and teach “letters and religion”.

The princess and her mother spent warm peaceful days in the study of letters and religion, interrupted occasionally when people came to celebrate their affection for the chiefesses by dancing and singing. Usually a great crowd assembled to watch.

Later that year, Keōpūolani became very ill and died. After Keōpūolani’s death, Nāhiʻenaʻena was placed in the care of Hoapili, her mother’s husband and governor of Maui, and of the two missionary teachers, Stewart and Richards, to whom she was already devoted.

In accordance with Hawaiian custom, Hoapili soon remarried. Nāhiʻenaʻena’s mother had been the first chief to be baptized a Protestant; her stepfather became the first chief to be married in a Christian ceremony. Richards conducted the service which united Hoapili to Kalākua, one of Kamehameha’s former queens.

In 1825, Nāhiʻenaʻena’s brother – King Kamehameha II – traveled to England. To celebrate his return, a yellow feather pāʻū was made for Nāhiʻenaʻena.

A pāʻū was a women’s garment that was typically a rectangular piece of kapa (tapa) wrapped several times around the waist and extended from beneath the bust (for royalty) or the waistline (for commoners) to the knee.

This special pāʻū was about 9-yards long, made of feathers, instead of kapa (it is the largest Hawaiian feather piece ever recorded.) Due to the unfortunate death of Liholiho and his wife Kamāmalu, the pāʻū was worn in grief, rather than celebration.

Hiram Bingham described the occasion, “The young princess had partly wrapped round her waist, above her black silk dress, a splendid yellow feather pau, or robe, nine yards in length and one in breadth, manufactured with skill and taste, at great expense, and designed for her anticipated reception of her brother Liholiho. In its fabrication, the small bright feathers were ingeniously fastened upon a fine netting, spun without wheels or spindles, and wrought by native hands, from the flaxen bark of their olona, and the whole being lined with crimson satin made a beautiful article of “costly array,” for a princess of eight years.”

The problem of a suitable marriage for Nāhiʻenaʻena had been in the minds of the chiefs from the time of her childhood. Before she was ten years old, a possible union between her and her brother was discussed. The purpose of such brother-sister marriages was to concentrate the royal blood so that the issue would have the highest possible rank. (Sinclair)

Queen Keōpūolani had been the issue of a brother-sister marriage, a naha mating of niʻaupiʻo chiefs; her parents had had the same mother but different fathers, both descended from the chiefly lines of Maui and Hawaiʻi. Liholiho had half-sisters among his five wives. They consulted the missionaries, who pointed out that such a marriage was forbidden in the eyes of God. (Sinclair)

There were repeated claims of incestuous behavior between Nāhiʻenaʻena and her brother, Kauikeaouli. On November 25, 1835, Nāhiʻenaʻena and Leleiōhoku (son of Kalanimōku) were married in Waine’e Church; the ceremony was performed by Richards.

She became pregnant the next year and on September 17 she had a son, who lived only a few hours. Nāhiʻenaʻena had been ill and continued to be gravely ill after the childbirth. She died shortly thereafter, December 30, 1836.

On February 14, 1837, Kauikeaouli, King Kamehameha III, was married to Kalama Kapakuhaili. Leleiōhoku married a second time to Princess Ruth Keʻelikōlani; he had a son William Pitt Kīnaʻu from his second wife.

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June 6, 2019 by Peter T Young Leave a Comment

Waiola Church

For several years after the American Board missionaries reached Lahaina in 1823, church services were held in temporary structures.

The first mission to Maui was founded by Reverend William Richards at that time. For a few years, temporary structures made from wooden poles with a thatched roof were used.

The church started under the name Waine‘e Church (“Moving Water.”) In 1826, it was blown down by wind and replaced by stone and wood.

In 1828, the chiefs, led by Ulumāheihei Hoapili, proposed to build a new stone church. The cornerstone was laid on September 14, 1828, for this ‘first stone meeting-house built at the Islands’; it was dedicated on March 4, 1832.

Waine‘e served as the church for Hawaiian royalty during the time when Lāhainā was effectively the Kingdom’s capital, from the 1820s through the mid-1840s.

In 1858, a whirlwind ravaged the roof and church steeple, but was repaired without too much trouble. The church stood safely for another 36 years, until it was destroyed by fire in 1894.

A new church building was built, a gift from Henry P. Baldwin, and that lasted another 50 years until it was partially destroyed by fire again. It was restored and re-dedicated only to be completely destroyed by a Kaua‘ula wind (a strong wind, especially in Lāhainā, that shifted from one point to another) three years later.

The Church finally changed its name from Waine‘e Church, to Waiola Church (“Water of Life”) in 1954, and has been safely and well taken care of since. The materials changed over time from grass, to coral, then to stone and wood, and then to the stronger materials such as brick.

The present church structure and the old cemetery occupy a tract of 2.45-acres on Waine‘e Street, between Chapel and Shaw Streets. The property is owned by the Waiola Protestant Church.

The priesthood at the church has changed multiple times since the original establishing of the church, and some reputable and well-known priests and preachers including, Dwight Baldwin, who preached from 1837 to 1868.

Waiola Church has extremely strong cultural ties to the people and land of Hawaiʻi. Waiola church served royalty for years, as Lāhainā was the capital of the Kingdom.

Waiola Church is one of the few still-standing buildings and monuments of the Hawaiian royalty long ago, and the great changes that Hawai‘i and its people went through in the 19th century.

Rev. Ephraim Spaulding joined with his wife Juliet Brooks from 1832 to 1836. Missionary Rev. Dwight Baldwin transferred here in 1836, and served as physician. The Baldwins rebuilt the house of the Spaulding’s.

Reportedly, the church is immortalized in James Michener’s Hawai‘i (as Reverend Abner Hale’s church in Lāhainā.)

The adjoining cemetery is said to date from 1823. Several members of the royal family were buried in the cemetery. A notable aspect of the cemetery is that the missionaries and native Hawaiians were buried side by side.

It contains the body of Keōpūolani (“Gathering of the Clouds of Heaven”), wife of Kamehameha the Great and mother of Kamehameha II and Kamehameha III.

She and Ka‘ahumanu were largely responsible for the abolition of the kapu system. Keōpūolani is said to have been the first convert of the missionaries in the islands, receiving baptism from Rev. William Ellis in Lāhainā on September 16, 1823.

Other prominent Hawaiian nobles interred there include King Kaumuali‘i, Queen Kalākua, Princess Nahiʻenaʻena, Governor Hoapili and Governess Liliha. Here, too, is buried the Rev. William Richards, a pioneer missionary and advisor to the Hawaiian monarchy.

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