Images of Old Hawaiʻi

by Peter T Young 1 Comment

Buckle, Wahinepio and Leoiki

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

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

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

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

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

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

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

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

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

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

Let’s address the latter, first.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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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

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by Peter T Young Leave a Comment

“Let them take the Islands”

“I wish to inform you that your King has surrendered recently the Kingdom due to the incessant demand to the Commander of the British battleship.  We have tried all means of settling the controversy, but in vain.”

“And therefore, we were given the time to consider as to the matter of surrendering from the hours of the morning to four in the afternoon; that, if we fail to recognize and adhere to the demand, we would likely be killed.” (Kekāuluohi to Kuakini, February 27, 1843)

Let’s see how we got there.

April 25, 1825, Richard Charlton arrived in the Islands to serve as the first British consul. A former sea captain and trader, he was already familiar with the islands of the Pacific and had promoted them in England for their commercial potential (he worked for the East India Company in the Pacific as early as 1821.)

Charlton had been in London during Kamehameha II’s visit in 1824 and secured an introduction to the king and his entourage.  By the time he arrived in Hawai‘i in 1825, instructions had already arrived from Kamehameha II that Charlton was to be allowed to build a house, or houses, any place he wished and should be made comfortable.  This apparently was due to favors Charlton had done for the royal party.  (Hawaiʻi State Archives)

In 1840, Charlton made a claim for several parcels of land in Honolulu. To substantiate his claim, Charlton produced a 299-year lease for the land in question, granted by Kalanimōku.  There was no disagreement over the parcel, Wailele, on which Charlton lived, but the adjoining parcel he claimed, Pūlaholaho, had been occupied since 1826 by retainers and heirs of Kaʻahumanu.

In rejecting Charlton’s claim, Kamehameha III cited the fact that Kalanimōku did not have the authority to grant the lease.  At the time the lease was made, Kaʻahumanu was Kuhina Nui, and only she and the king could make such grants.  The land was Kaʻahumanu’s in the first place, and Kalanimōku certainly could not give it away.  (Hawaiʻi State Archives)  The dispute dragged on for years.

This, and other grievances purported by Charlton and the British community in Hawai‘i, led to the landing of George Paulet on February 11, 1843 “for the purpose of affording protection to British subjects, as likewise to support the position of Her Britannic Majesty’s representative here”.

That day, Paulet sent King Kamehameha III six demands, threatening war if they were not acceded to by 4 pm of the next day.

  1. Restoration of Charlton’s land and reparation for losses
  2. Acknowledgment of the right of Mr Simpson to serve as acting Consul
  3. Guarantee that no British subject shall be subjected to imprisonment, unless it is a felony under  English laws
  4. Written promise given by Kamehameha III for a new trial for Captain Jones
  5. Adoption of steps to resolve disputes between British subjects and Hawaiians
  6. Immediate settlement of grievances and complaints of British subjects against the Hawaiian government

Pressed by demands which became more and more impossible, the King said, “Let them take the islands.”  (Smith)  Before the deadline, the King acceded to the demands under protest, and appealed to the British Government for damages.

But a fresh series of demands having been made, and claims for, the king decided, by Dr Gerrit Judd’s advice, to forestall the intended seizure of the Islands by a provisional cession, pending an appeal to the justice of the home government.

On February 25, the King acceded to his demands and noted, “In consequence of the difficulties in which we find ourselves involved, and our opinion of the impossibility of complying with the demands in the manner in which they are made … “

“… we do hereby cede the group of islands known as the Hawaiian (or Sandwich) Islands, unto the Right Honorable Lord George Paulet … the said cession being made with the reservation that it is subject to any arrangement that may have been entered into by the Representatives appointed by us to treat with the Government of Her Britannic Majesty…”

Under the terms of the new government the King and his advisers continued to administer the affairs of the Hawaiian population.  For business dealing with foreigners, a commission was created, consisting of the King (or his representative,) Paulet and two officers from Paulet’s ship.  Judd served as the representative of the King.  (Daws)

Interesting, at the same time this was going on, three representative of the Hawaiian government were already on the continent and Europe to seek recognition of Hawaiʻi’s sovereignty by other countries.  The King and others were concerned that there may be takeovers by others.

Great Britain claimed Australia and Aotearoa (New Zealand,) the French Marquesas and Society Islands … the Hawaiian Islands’ strategic mid-Pacific position made it a likely next target. Invasion, overthrow and occupation seemed imminent.

In the face of this threat, Kamehameha III commissioned and dispatched three Ministers – an American, Briton and a trusted childhood friend; William Richards, Sir George Simpson and Timoteo Haʻalilio – to secure the recognition of the Hawaiian Kingdom’s independence and protection of public international law that accompanied recognition.  (Hawaiian Journal of Law & Politics)

In April 1842, Simpson left for England; in July, Haʻalilio and Richards departed for the US. By December 1842, the US had recognized the Hawaiian Kingdom; shortly thereafter they secured formal recognition from Great Britain and France.

On April 1, 1843, Lord Aberdeen, on behalf of Her Britannic Majesty Queen Victoria, assured the Hawaiian delegation that: “Her Majesty’s Government was willing and had determined to recognize the independence of the Sandwich Islands under their present sovereign.”

On November 28, 1843, the British and French Governments united in a joint declaration and entered into a formal agreement recognizing Hawaiian independence (Lord Aberdeen signed on behalf of Britain, French ambassador Louis Saint-Aulaire signed on behalf of France.)

The Declaration states:
“Her Majesty the Queen of the United Kingdom of Great Britain and Ireland, and His Majesty the King of the French, taking into consideration the existence in the Sandwich Islands of a government capable of providing for the regularity of its relations with foreign nations have thought it right to engage reciprocally to consider the Sandwich Islands as an independent State and never to take possession, either directly or under the title of protectorate, or under any other form, of any part of the territory of which they are composed.”

“The undersigned, Her Britannic Majesty’s principal secretary of state for foreign affairs, and the ambassador extraordinary of His Majesty the King of the French, at the court of London, being furnished with the necessary powers, hereby declare in consequence that their said majesties take reciprocally that engagement.” (Hawaiian Journal of Law & Politics)

Back in the Islands … after five months of British rule, Queen Victoria, on learning the injustice done, immediately sent Rear Admiral Richard Darton Thomas to the islands to restore sovereignty to its rightful rulers. On July 31, 1843 the Hawaiian flag was raised.  The ceremony was held in area known as Kulaokahuʻa; the site of the ceremony was turned into a park Thomas Square.

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by Peter T Young Leave a Comment

Aliʻi and the Haole

Aliʻi made friends with many of the haole (white foreigners) who stopped at or ended up living in the Islands.  The Aliʻi appointed many to positions of leadership in the Kingdom.  Here is a summary on a handful of them.

Isaac Davis and John Young arrived in Hawai‘i at the same time (1790 – on different boats) and they served Kamehameha I as co-advisors.  Because of their knowledge of European warfare, they trained Kamehameha and his men in the use of muskets and cannons, and fought alongside Kamehameha in his many battles.

Davis became one of the highest chiefs under Kamehameha and the King appointed Davis Governor of Oʻahu during the early-1800s.  He was also one of Kamehameha’s closest friends.

An observer noted in 1798 that, “On leaving Davis the king embraced him and cried like a child. Davis said he always did when he left him, for he was always apprehensive that he might leave him, although he had promised him he would never do it without giving him previous notice.”

When Captain George Vancouver visited Hawai‘i Island in 1793, he observed that both Young and Davis “are in his (Kamehameha’s) most perfect confidence, attend him in all his excursions of business or pleasure, or expeditions of war or enterprise; and are in the habit of daily experiencing from him the greatest respect, and the highest degree of esteem and regard.”

Vancouver also had a warm reception from Kamehameha.  He noted in his Journal, “He (Kamehameha) instantly ascended the side of the ship, and taking hold of my hand, demanded, if we were sincerely his friends? To this I answered in the affirmative; he then said, that he understood we belonged to King George, and asked if he was likewise his friend? On receiving a satisfactory answer to this question, he declared that he was our firm good friend; and, according to the custom of the country, in testimony of the sincerity of our declarations we saluted by touching noses.”

In 1819, Young was one of the few present at the death of Kamehameha I. He then actively assisted Kamehameha II (Liholiho) in retaining his authority over the various factions that arose at his succession to the throne. Young was married twice; his hānai granddaughter was Queen Emma. Young was also present for the ending of the kapu system in 1819 and, a few months later, advised the new king to allow the first Protestant missionaries to settle in the Islands.

On October 23, 1819, the Pioneer Company of missionaries from the northeast United States set sail on the Thaddeus for 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.

In 1820, missionary Lucy Thurston noted in her Journal, Liholiho’s desire to learn, “The king (Liholiho, Kamehameha II) brought two young men to Mr. Thurston, and said: “Teach these, my favorites, (John Papa) ʻĪʻi and (James) Kahuhu. It will be the same as teaching me. Through them I shall find out what learning is.”

On October 7, 1829, King Kamehameha III issued a Proclamation “respecting the treatment of Foreigners within his Territories.”  It was prepared in the name of the King and the Chiefs in Council:  Kauikeaouli, the King; Gov. Boki; Kaahumanu; Gov. Adams Kuakini; Manuia; Kekuanaoa; Hinau; Aikanaka; Paki; Kinaʻu; John Īʻi and James Kahuhu.

In part, he states, “The Laws of my Country prohibit murder, theft, adultery, fornication, retailing ardent spirits at houses for selling spirits, amusements on the Sabbath Day, gambling and betting on the Sabbath Day, and at all times.  If any man shall transgress any of these Laws, he is liable to the penalty, – the same for every Foreigner and for the People of these Islands: whoever shall violate these Laws shall be punished.”

It continues with, “This is our communication to you all, ye parents from the Countries whence originate the winds; have compassion on a Nation of little Children, very small and young, who are yet in mental darkness; and help us to do right and follow with us, that which will be for the best good of this our Country.”

In 1829, Kaʻahumanu wanted to give Hiram and Sybil Bingham a gift of land and consulted Hoapili. Hoapili suggested Kapunahou (although he had already given it to Liliha (his daughter.)) The decision was made over the objection from Liliha; however Hoapili confirmed the gift. It was considered to be a gift from Kaʻahumanu, Kuhina Nui or Queen Regent at that time.

King Kamehameha III founded the Chief’s Children’s School in 1839.  The school’s main goal was to groom the next generation of the highest ranking chief’s children of the realm and secure their positions for Hawaii’s Kingdom.  The King selected missionaries Amos Starr Cooke (1810–1871) and Juliette Montague Cooke (1812-1896) to teach the 16-royal children and run the school.

In a letter requesting the Cookes to teach and Judd to care for the children, King Kamehameha II wrote, “Greetings to you all, Teachers – Where are you, all you teachers? We ask Mr. Cooke to be teacher for our royal children. He is the teacher of our royal children and Dr. Judd is the one to take care of the royal children because we two hold Dr. Judd as necessary for the children and also in certain difficulties between us and you all.”

In this school, the Hawai‘i sovereigns who reigned over the Hawaiian people from 1855 were educated, including: Alexander Liholiho (King Kamehameha IV;) Emma Naʻea Rooke (Queen Emma;) Lot Kapuāiwa (King Kamehameha V;) William Lunalilo (King Lunalilo;) Bernice Pauahi (Princess Bernice Pauahi Bishop founder of Kamehameha Schools;) David Kalākaua (King Kalākaua) and Lydia Liliʻu Kamakaʻeha (Queen Liliʻuokalani.)

King Kamehameha III asked missionary William Richards (who had previously been asked to serve as Queen Keōpūolani’s religious teacher) to become an advisor to the King as instructor in law, political economy and the administration of affairs generally.

Richards gave classes to King Kamehameha III and his Chiefs on the Western ideas of rule of law and economics.  Richards became advisor in the drafting of the first written constitution of the Kingdom in 1840. In 1842 Richards became an envoy to Britain and the US to help negotiate treaties on behalf of Hawaiʻi.

King Kamehameha III initiated and implemented Hawaiʻi’s first constitution (1840) (one of five constitutions governing the Islands – and then, later, governance as part of the United States.)  Of his own free will he granted the Constitution of 1840, it introduced the innovation of representatives chosen by the people (rather than as previously solely selected by the Aliʻi.)  This gave the common people a share in the government’s actual political power for the first time.

Kamehameha III called for a highly-organized educational system; the Constitution of 1840 helped Hawaiʻi public schools become reorganized.  The King selected missionary Richard Armstrong to oversee the system.  Armstrong was later known as the “the father of American education in Hawaiʻi.”  The government-sponsored education system in Hawaiʻi is the longest running public school system west of the Mississippi River.

In May 1842, Kamehameha III asked Gerrit P Judd to accept an appointment as “translator and recorder for the government,” and as a member of the “treasury board,” with instructions to aid Oʻahu’s Governor Kekūanāoʻa in the transaction of business with foreigners.  In November, 1843, Judd was appointed secretary of state for foreign affairs, with the full responsibility of dealing with the foreign representatives.

Robert Crichton Wyllie came to the Islands in 1844 and first worked as acting British Consul. During this time he compiled in-depth reports on the conditions in the islands. Attracted by Wyllie’s devotion to the affairs of Hawaiʻi, on March 26, 1845, King Kamehameha III appointed him the Minister of Foreign Affairs.

The foundation of the Archives of Hawaiʻi today are based almost entirely upon the vast, voluminous collections of letters and documents prepared and stored away by Wyllie.  Wyllie served as Minister of Foreign Relations from 1845 until his death in 1865, serving under Kamehameha III, Kamehameha IV and Kamehameha V.

Over the decades, the Hawaiian Kings and Queen appointed white foreigners to Cabinet and Privy Council positions; Kingdom Finance Ministers; Kingdom Foreign Ministers; Kingdom Interior Ministers and Kingdom Attorneys General.  Several haole are buried at Mauna Ala, including: Young, Wyllie, Rooke (adopted father of Queen Emma) and Lee (Chief Justice of Supreme Court.)

A few of the royalty married white spouses; notably, Princess Bernice Pauahi married Charles R Bishop, Queen Liliʻuokalani married John Dominis and Princess Miriam Likelike (sister of King Kalākaua and Queen Liliuokalani) married Archibald Scott Cleghorn (their daughter is Princess Kaʻiulani.

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by Peter T Young Leave a Comment

Amusements

The following is a portion of a letter from William Richards to Charles Wilkes, commander of the United States Exploring Expedition, dated March 15, 1841 in Lahaina.  The letter responds to questions raised by Wilkes.  It comes from editors Marshall Sahlins and Dorothy Barrere.

Richards arrived in Honolulu in April 1823 in the second company of American missionaries and was stationed soon thereafter in Lahaina, home of many of the chiefs. He remained in Lahaina throughout most of his missionary career.

His knowledge of Hawaiian is known to have been excellent—he is responsible for many translations of biblical and other works into Hawaiian—and as the letter to Wilkes documents, he was friend to the famous Hoapili and other chiefs.

In 1838, Richards left the mission to become political counselor to the Monarchy. In 1842 with T. Ha‘alilio he undertook a mission to America and Europe to negotiate recognition of Hawaii’s independence. Richards was commissioned Minister of Public Instruction in 1846. He died in Honolulu in November 1847. All of the following is from that letter:

Their amusements were pretty numerous, and many of them of an athletic kind, though not requiring the severest trials of strength.

A favorite amusement of the chiefs was sliding down hill on a long narrow slead, upon which they prostratrated themselves, and then having the slead ballanced on the edge of a very steep hill they started it with the foot and were precipitated down the hill with immense velocity often to a distance of half or even a whole mile.

Thus they went from the top of Diamond Hill far out upon the plane of Honolulu, and at other places to a much greater distance.

Rolling a smooth round stone was another favorite amusement and one which tended to strengthen the arms more than any other with which I have been acquainted.

On ground where the descent was scarcely perceptable I have seen the stone rolled a hundred and thirty rods.

Throwing the spear and various other exercises with it was also an amusement as well as a military exercise. With this weapon they were very expert.

Playing on the surf board has always been and continues to be a very favorite amusement. As you have doubtless seen this, I need not describe the process.

The dance was an amusement which was practiced perhaps to a greater extent than any other. There was a great variety of dances. Some of them consisted mainly in the recital of songs accompanied with much action as was calculated to give them force. Other seemed to consist mainly in action.

Sometimes a single girl was the actress, again, a large number united. Their motions were anything but graceful. Their motions were regulated by music, which consisted of a kind of drumming on various hollow vessels, as calabashes, tubs, and a kind of drum made by drawing a piece of shark skin over a short piece of a hollow log. . . .

Every variety of song was rehearsed and acted on these occasions, from the most sentimental to the most lascivious, and the action always echoed to the sense.

Sometimes a single voice rehearsed the song—sometimes a number chanted in unison.

The first summer I spent in Lahaina scarcely a night passed in which I did not hear the noise of these assemblies, and they were uniformly scenes of lewdness and vice.

But the most numerous class of all their amusements was their games of chance.

Of these they were specially fond. These games were peculiar to themselves. The one most practiced by the chiefs was that of placing several bunches of kapas in a row, and then one man took a stone and hid it under one of the tapas. His antagonist guessed the place of the stone, and the one who was oftenest right won the game.

They never played at games of chance without a wager, nor indeed at any game of skill. The wager seemed to constitute the charm of most of their amusements. It was an accompanyment of their down hill slides – their play in the surf – their plays with the spear their rolling the stone – their flying the kite &c. . . .

They gambled away their property of every kind – their clothes – their food – the crops upon their land – the lands themselves – their wives – their husbands – their daughters, and even the very bones of their arms and legs.

At present cards is a common amusement and it is accompanied with its usual evils.

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