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RESIDENCE OF TWENTY-ONE YEARS
IN THE
SANDWICH ISLANDS;
OR THE    4  lj -, 7  "7


CIVIL, RELIGIOUS, AND POLITICAL HISTORY
OF THOSE ISLANDS:
COMPRISING
A PARTICULAR VIEW OF TIE MISSIONARY OPERATIONS CONNECTED
WITH THE INTRODUCTION AND PROGRESS OF CHRISTIANITY AND
CIVILIZATION AMONG THEa HAWAIIAN PEOPLE.


BY HIRAM BINGHAM, A.M.,
MEMBER OF THE AMERICAN ORIENTAL SOCIETY, AND
LATE MISSIONARY OF THE AMERICAN BOARD.
SECOND EDITION.
HARTFORD:
HEZEKIAH HUNTINGTON.
NEW YORK:
SHERMAN CONVERSE.
1848.




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Entered according to Act of Congress, by
HIRAM     BINGHAM,
in the year 1847, in the Clerk's Office of the District Court of the United States, for the Southern
District of New York.




DEDICATION.
TO THE HONORABLE
T1je nmeriran Boarb of Commissioners for oreign ~tlisions,
ITS OFFICERS AND MEMBERS, CORPORATE AND HONORARY,
AND ITS NUMEROUS AND GENEROUS SUPPORTERS7
THIS RECORD
OF ONE OF THEIR ACHIEVEMENTS IN RESCUING HEATHEN
NATIONS, PREPARED BY ONE, WHO, FOR A QUARTER OF
A CENTURY, HAS HAD THE HAPPINESS TO BE
EMPLOYED IN THEIR SERVICE, IS GRATEFULLY
AND RESPECTFULLY INSCRIBED,
BY THE AUTHOR.






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PREFACE.
WITHIN the last half century, public attention has been attracted
to the isles of the Pacific as a field of Christian missions and commercial enterprise; and the power of the Gospel has been tried
on several branches of the Polynesian family.
The introduction and progress of Christianity and civilization
at the Sandwich Islands, viewed in connexion with their original
state, present condition, and prospects, have become a matter of
interest to many who desire to see a connected account of the
efforts to raise that people from their degradation and barbarism,
and convert them from their idols, their cruel superstitions, and
their unbridled lusts. Such a narrative I have been requested to
give by those in whose judgment I confide, and with whom I have,
for a quarter of a century, been specially connected.
Various parts of the History of the Sandwich Islands have
been offered to the world in the publications of the American
Board, and of several able writers, who have had a short acquaintance with that group-.the Rev. Messrs. C. S. Stewart, Wm. Ellis,
and S. Dibble; J. J. Jarves, and Charles Wilkes,.Esqs., and
others.  But having a more perfect acquaintance with the
main facts from the first attempt to rear on those shores the
standard of the King of nations, "it seemed good to me also
to set forth in order a declaration of those things ' which came
under my own observation, and those '" which have been delivered
to us by eye-witnesses," or have become matters of history.
' Of making many books," the reading public desires '" no
end," and though long accustomed to speak, write, and preach,
and sometimes to think, in a foreign heathen tongue which had
become familiar, I have labored to add a volume in plain English,
illustrative of the character, condition, language, customs, religion, government, and pursuits of the Hawaiian people, the
struggles through which they have passed, and the changes which
have been wrought there by the Divine agency.
Following, in the main, the order of events which Divine Providence arranged, I have given briefly, in the first Chapter, an
account of the people, for an indefinite period previous to the




PREFACE.


discovery of the Islands by Captain Cook; and in the second,
their history during the subsequent forty years; and in the third,
a record of preparatory measures for introducing Christianity
among them, with which the reader may, if he choose, commence
the narrative. Thence onward, in twenty-two successive chapters, the history of the mission and the history of the nation are
interwoven, or run parallel, for ' Twenty-One years; and in the
twenty-sixth chapter, for five years further, to the beginning of
1846.
I have aimed to introduce to my readers the Hawaiian people and their country, with its mountain, valley, and volcanic
scenery; their rulers, teachers, friends, and opposers; their
habitations, schools, churches, revivals, etc., as they appeared to
myself, and to show the footprints of the nation's progress in their
uphill efforts to rise amid conflicting influences. To this end,
within the free outline of a 'RESIDENCE,' are incorporated such
events and sketches of character from personal acquaintance,
and that others may speak for themselves, such documents and
extracts (sometimes without a reference) from the archives and
publications of the American Board, the mission, and the native
government, and other sources, as the object and unity of the
work, the clearness of the narrative, and the limits of a convenient and reasonable volume would admit, and as many, too,
as seemed to be required to make the volume entertaining and
valuable to the rising generation, the mature Christian, the candidate for missionary toil, the teacher of religion, and the philanthropic statesman or philosopher, who would appreciate the
application of the means of elevating nations, and removing barbarism, intemperance, oppression, and idolatry from the world.
To render the work the more deserving of confidence, I have
availed myself of the valued criticisms and modifications suggested by the Rev. David Greene, one of the Secretaries of the
American Board, to whom with others, not excepting one familiar
with the prominent scenes and events described, I am greatly
indebted, and through whose aid, the pleasure and advantage of
the courteous reader will doubtless be promoted, the labor of
preparing it more certainly rewarded, and the notes of praise
to divine grace, which it is intended to multiply, be made richer
and higher.
Jew York, June 7th, 1847.




CONTENTS.
CHAPTER I.
ORIGINAL STATE OF THE NATION.
Page
Tradition uncertain-Origin of the Hawaiian race and of their tabus-Character of their religion —Relation to other tribes-Prediction of a new religionParentage and childhood of Kaahumanu-Discovery by Capt. Cook-War
of Kalaniopuu and Kahekili-Deification and death of Capt. Cook....... 17
CHAPTER II.
WARS AND REIGN OF KAMEHAMEHA.-1780-1819.
Death of Kalaniopuu-War with Kiwalao-Attack on the South of HawaiiInvasion of Madi-Strife of Keawemauhili-Keoua's invasion of the North
of Hawaii-Early visits of Portlock, La Perouse, and Mears-Metcalf's
revenge-Capture of the Fair American-Vancouver's visit-Assassination
of Hergest-Cession of Hawaii-Death of the king of Maui-Defeat of
Kaeo-Treacherous destruction of Browne-Conquest of Maui, Molokai, and
Oahu-Insurrection on Hawaii-State of the nation-Tenure of land-Sandal-wood trade-Alliance with Kauai-Helpless moral condition........... 3(
CHAPTER III.
PREPARATORY MEASURES FOR PLANTING A CHRISTIAN                 MISSION
AT THE SANDWICH ISLANDS.-1809-1819.
Origin of the mission-Foreign mission school-Death of the first Hawaiian
convert-Ordination of missionaries-Appointment of assistant missionaries
-Mission church-Lay laborers-Missionary and Christian vows-Instructions-Embarkation of the pioneer missionaries-Voyage round Cape Horn
-First appearance of Hawaii and its inhabitants-"Death and obsequies of
Kamehameha-Succession of Liholiho-Position of Kaahumanu-Infraction of the ancient tabu-Suspension of the public sacrifices-Rebellion and
vanquishment of Kekuaokalani-Causes of the innovation................ 57
CHAPTER IV.
FIRST YEAR OF THE MISSION, AND SECOND OF LIHOLIHO.-1820.
Missionaries' first intercourse with the natives-Visit of chiefs to the brig by
double canoe-Deserted temple at Kawaihae-Sermon-Arrival at KailuaVillagers-Visit and proposals to the king-Royal family-High priestVisit of royal family on board-Admission of the mission —Debarkation of
Mr. T. and Dr. H.-Arrival at Oahu-Description of Honolulu and adjacent
country-Governor Boki —Intemperance-Debarkation and location of missionaries-First Sabbath on shore at Oahu-Visit of Messrs. Whitney and
Rtuggles to Kauai-Reception of George by his father-Settlement of the
mission  there.8................................................   81




CONTENTS.


Page
CHAPTER V.
FIRST YEAR OF THE MISSION, AND SECOND OF LHOLILHO-CONTINUED.-1820.
Instruction commenced with difficulty-First sermon to the king-Hopu's father
-First school at Honolulu-Claims for the use of the needle-Objections to
the mission-Boki and his partizans-Co-operation of foreigners in aid of the
school-Boki's stammering teacher-Ejection of Aliens-Kaumualii and his
school —Examination of the school at Honolulu-First houses of the mission
at Honolulu-Hawaiian style of building-Correspondence with Governor
Reickord-Grateful notice in the United States of the reception of the mission. 101
CHAPTER VI.
SECOND YEAR OF THE MISSION, AND THIRD OF LIHOLIHO.-1821.
Hawaiian Hula —Removal of the royal family-Insolent priest-Suspension of
the Kailua station-The king's visit to Honolulu-Death of Likelike-Wailing and amusement-The Alpine pass of Nuuanu-Palikoolau-Arrival of
the royal family at Honolulu-Commodore Vascelieff-Docility of the king
of Kauai —First church edifice in the islands-Visit of whale ships-Voyage
to Tahiti proposed by Kaumualii-Sporting in the surf-Liholiho's voyage
and visit to Kauai-Liliha's canoe voyage-Political transaction between
the two kings-Crossing Kauai mountains-Encampment of the kingsHanalei-Fire Pali —Singular mode of fishing-Waimea schools-Removal of Kaumualii to Oahu-Prayer of a native youth-The inquirer and
the manslayer-Union of Kaumualii and Kaahumanu-The queen's dangerous illness-Visit of a Russian Exploring Squadron................... 123
CHAPTER VII.
THIRD YEAR OF THE MISSION> AND FOURTH OF LIHOLIHO. —1822.
Commencement of writing and printing in the Hawaiian language-Hawaiian
orthography and pronunciation-First Hawaiian epistolary correspondenceIllness of the two kings-Visit of the English missionary deputation-A warrior of Pomare-Chiefs' tour through the windward islands-Burning the
hidden idols-Seriousness and early efforts of Cox-School at the king's residence-Enlisting Kaahumanu as a pupil and hearer —Introduction of Christian marriage-Letter from  China-Liholiho at school-Incipient steps
towards civilized habits-First lessons in astronomy-Kaahumanu's first visit
to Kauai —Early letters-William Beals................................. 152
CHAPTER VIII.
FOURTH YEAR OF THE MISSION, AND FIFTH OF LIHOLIHO.-1823.
Nominal Christianity of twenty-four chiefs-Heathen rites renewed-Introduction of Christian funerals-Visit of the royal family at Puuloa-Deity of the
shark-Royal recognition of the Sabbath-Dressing food for the SabbathThe king's procrastination-His rum-bottle-Arrival and reception of Mr.
Ellis-Clerical association-License of Mr. Whitney-Sickness and seriousness of Keopuolani-National festival-First reinforcement of the mission
from the U. S.-Embarkation at New Haven-Arrival and reception-Survey of Hawaii-Introduction of the Gospel at Maui-Visit of the high chiefs
at Lahaina-Erection and dedication of the first church on Maui-Last sickness and departure of Keopuolani-Efforts and influence of the liberalsResuming the station at Kailua-Adams and his first church-Efforts of
Kapiolani, Naihe, and Kamakau, to hear the Gospel-Departure of the king
and his suite for England-Kamamalu's farewell....................  174




CONTENTS.


CHAPTER IX.
FIFTH   YEAR OF THE MISSION, AND FIRST OF KAAHUMANU'S REGENCY. —1824.
Introduction of the Gospel at Hilo and Puna-Church at Kaawaloa-New station where Cook fell-Reform meeting at Honolulu-The queen as a pupil
at a school examination-Substitute for heathen sports-Excursion to Kauai
-Parting with Kaumualii-Description of Waimea, Kaumualii's homeHanapepe-Ancient sport of Hoolua-Efforts to recover the Cleopatra's
Barge-Death and character of Kaumualii-Burning and replacing the first
church-Kalanimoku's stone house-Interment of Kaumualii-Kaahumanu
at Lahaina-Silencing the pretended prophetess of Pele-Appointment oi
Kahalaia as Governor of Kauai-Solar eclipse-Disaffection of George P.
T.-Kaumualii's birth place-Falls of Wailua-Kalanimoku's visit to
Kauai-His reception at Waimea-Insurrection-The missionaries' exposure
and escape-George's singular manifesto-Reinforcement-Victory-Capture of George-Letter of Laanui-Kaahumanu's fast, attention to preaching,
and visit to Kauai-Kalanimoku's letters from Niihau-Kaikioewa made
Governor of Kauai-Return of the warriors-Reception of a prisoner, and
of the victors at Honolulu..........................................  206
CHAPTER X.
SIXTH YEAR OF THE MISSION, AND SECOND OF KAAHUMANU)S
REGENCY.-1825.
Promising New Year —Establishment of female associations for prayer and
improvement-Kalanimoku's return from his victory on Kauai-Kaahumanu's letters, return to her residence at Honolulu, and hopeful conversionPresence of the Spirit-Namahana and the shipwreck-Association of men
formed for Christian improvement-Religious interest at Lahaina-Bartimeus Puaaiki- Progress at Hawaii-Kapiolani versus Pele-Her visit to
Kilauea  and Hilo-Paucity of means for educating the nation-Result of
the king's visit to England-Return of the survivors-Visit of Lord Byron
-Kaahumanu and others candidates for Christian ordinances-Terms of
Christian fellowship-National council-Lord Byron's hints on government
-Kaahumanu's visit to Hilo-Demand for missionary aid-Departure of Mr.
Stewart-Outrage at Lahaina-A foreign offender reproved-Early admission
of high chiefs to the church —Non-confederacy of " Churclh and Slate "-Decalogue-Council..............2...................4............. 246
CHAPTER XI.
SEVENTH    YEAR OF THE MISSION, AND THIRD OF KAAHUMANU.1826.
Arrival of the U. S. schooner Dolphin-Mutiny of the Globe-Wreck of the
London, Capt. Edwards-Kaahumanu's report of the course of Lieut. Percival-Outrage at Honolulu during the visit of the Dolphin-The commander's circular-Notice taken in the U. S. of this riot-Mr. Bishop's tour
round Hawaii-Gov. Kaikioewa's tour round Kauai-Kaahumanu's tour
round Oahu-Meeting at Waimea, Oahu-The Regent's visit to LahainaConvention of the mission at Kailua-Dedication of the largest church in the
island-Ordination-Large assemblage at Kawaihae-Visit of the U. S. ship
Peacock, Capt. Jones-Circular and investigation respecting the missionLetter in bad English ascribed to Boki.........2.................  83




X                             CONTENTS.
Page
CHAPTER XII.
EIGHTH   YEAR OF THE MISSION) AND FOURTH OF KAAHUMANU.1827.
Position of Boki-Illness of Kalanimoku-His separation from Boki-His
last visit to Lahaina-His death and character-Mr. Chamberlain's letter on
the relative standing of Boki and Kaahumanu-Return of Messrs. Loomis
and Blatcheley-Trip to Hawaii, and sojourn at Kuaheva-Arrival and
rejection of Romish teachers-Outrage at L"haina by the crew of the John
Palmer-Hoapili's despatch to the regent-Accusation and proposed trial of
M r. Richards, and its results.......................................... 305
CHAPTER XIII.
NINTH    YEAR   OF   THE MISSION, AND FIFTH        OF   KAAHUMANU.1828.
Letters from Kaahumanu and her sister to the American Board-Letter of Mr.
Evarts to the young king —Arrival and reception of the second reinforcement of the mission-Captain Beechey's letters-State of the field at MauiDeath of Mrs. Bishop-Return of Mr. Ely-Sending away the children of
missionaries-Exposure and escape of Messrs. Bishop and Ruggles....... 324
CHAPTER XIV.
TENTH    YEAR OF THE      MISSION) AND     SIXTH   OF   KAAHUMANU.1829.
Great numbers attend to instruction-Religious interest in the region where
Capt. Cook fell-State of Kauai five years after the insurrection-Early
temperance measures of Kaahumanu and the Christian governors-Boki's
tavern and sugar-house distillery-His insurrectionary movements-Erection
and dedication of a large church at Honolulu-Fourth of July celebrationAccessions to the church at Oahu-Death of Lydia Namahana-Turbulence
and memorial about a cow-Public edict respecting marriage, concubinage,
equity, and traffic in ardent spirits-Visit of the U. S. ship Vincennes-A
Sabbath at Hilo-Reception of Captain Finch at Honolulu-Despatches from
the Government of the U. S.-Testimony of J. C. Jones, Esq. —The king's 
reply to the President —Debts of the government-Boki's embarrassment —:^
His fatal expedition to the South Seas-Hopeful conversion of Gov. Adams. S64
CHAPTER XV.
ELEVENTH YEAR OF THE MISSION, AND SEVENTH OF KAAHUMANU.
1830.
Associations for social worship and improvement-The former prevalence of
infanticide-Issuing and reception of a book for children-Tour round Oahu
-Waimea chosen as a new station-Louisa a Romish teacher-Tour through
the windward islands-Accessions to the church at Lahaina-Arrival at Waimea-Splendid rainbow-Visit of the chiefs at Waimea-Excursion of the
king and his party to Mauna Kea —Visit to the beautiful valley of Waipio
-Sharks-Thunder storm-Visit to Hilo-View of Hawaii from Mokuola —
The great volcano of Kilauea —Inland journey from Kilauea to Waimea,
Hawaii —Kaahumanu's note from Hilo to the chiefs at Honolulu-Pulpit and
congregation at Waimea-Journey in the interior from Waimea to the
-head of Kealakekua Bay-Ancient temple in the wilderness-Arrival by
<night at Kuapehu.................................,.............  3(65




CONTENTS.


'x;i


Page
CHAPTER XVI.
TWELFTH     YEAR OF THE MISSION, AND EIGHTH            OF KAAHUMANU,
1831.
Kuapehu and Kaawaloa-Native Christian poetess-Singular school exhibition
and examination where Cook fell-Visit of the principal chiefs at KailuaEarly efforts of the King-Visit, schools, and dedication at Waimea-Apprehension from papists-Seditious movements of Liliha-Council at Lahaina-Hoapili takes charge of the fort at Honolulu-Return thither of the
chiefs from the windward tour-Appointment of Adams as governor of Oahu
-His struggles against prevailing abuses-Temperance Society among
natives-Dialogue with the young king on temperance-Third reinforcement of
the mission-Kaahumanu's letter to the American Board-Removal of papal
priests-Establishment of the Mission Seminary or High School at Lahainaluna-Removal of deified relics from the House of Keawe-Kaahumanu's
last tour round Oahu-Death of Naihe.................................. 399
CHAPTER XVII.
THIRTEENTH     YEAR OF THE MISSION) AND NINTH OF KAAHUMANU.
1832.
Kaahumanu's last visit to Hawaii and Maui-A companion for the princeReception of the fourth reinforcement of the mission-Delightful Sabbath at
Honolulu-Last illness and departure of KAAHUMANU-Kinau made premier
-Survey of the Washington Islands-Revival at Kauai-Confessions of an
old warrior-Manslaughter by a youth-Wailuku station-Visit of the
U. S. frigate Potomac -Bold plan for dispossessing the proprietors of the
Sandwich  Islands.....................................................  42
CHAPTER XVIII.
FOURTEENTH YEAR OF THE MISSION, AND FIRST OF KAUIKEAOULI,
OR KAMEHAMEHA III.-1833.
Kaomi's faction-Kauikeaouli asserts his majority and supremacy-Premiership of Kinau-Missionary efforts for seafaring men-School at Oahu for
the children of foreigners-Seamen's chaplaincy at Honolulu-Fifth reinforcement of the mission-Visit of the ship of war Challenger, Capt. Seymour-Death of Kaomi-Poetic rebuke of the destroyer of good-Return
of  M r. Ruggles.......................................................  447
CHAPTER XIX.
FIFTEENTH    YEAR OF THE MISSION, AND SECOND OF              KAMEHAMEHA III.-1834.
Steady progress of the churches-The schools during the apparent reverseBooks and printing for the nation-Almanac and Newspaper-Religious
interest at Hilo and Kailua-Mission to the Washington Islands-Kaahumanu's opinion of prayer and effort-London Missionary Society's efforts at
the Marquesas-Voyage to the Marquesas-Reception of the mission-Character and condition of Marquesans-Objections to the continuance of the
mission-Return of the missionaries to the Sandwich Islands............... 456




CONTENTS.


Page
CHAPTER XX.
SIXTEENTH YEAR OF THE MISSION, AND THIRD OF KAMEHAMEHA III.-1835.
New station at Molokai-Progress in a year-New station at Waialua-New
station at Ewa-Idolatrous efforts-Influence of the schools-Severe test of
the pupils-Zeal of Hoapili-Marriage forbidden to those who could not read
-Co-operation of Kawailepolepo at Wailuku-Manufacture of cotton introduced-Religious interest at Kauai-Shipmasters against license-Temperance petition of chiefs and people.................................... 467
CHAPTER XXI.
SEVENTEENTH YEAR OF THE MISSION, AND FOURTH OF KAMEHAMEHA III.-1836.
Daniel Wheeler in the isles of the Pacific-Character and efforts of blind
Bartimeus-Convention and report of the mission for 1836-Addition of
missionary children to the church-Danger from causes of depopulationBookbinding-Improvement in the fine arts-Progress at Kailua-Religious
interest in the Mission Seminary-Mr. Coan's tour round Hawaii-Schools
and religion in Puna and Hilo-Native printers and bookbinders-Memorial
of the mission on the cultivation of the arts-Memorial of the chiefs on the
increase of teachers of the arts-Return of Messrs. Richards and Spaulding. 480
CHAPTER XXII,
EIGHTEENTH YEAR OF THE MISSION            AND    FIFTH   OF KAMEHAMEHA III.-1837.
Death of the princess-Marriage of the king-Protracted meetings on Oahu —
Second congregation at Honolulu-Seventh reinforcement-Progress of the
great revival on Hawaii-Large and timely reinforcement-Death of Mrs.
Dibble and Mrs. Lyons-Domestic efforts to support the Gospel-Renewed
efforts of the papists-Arrival of Messrs. Walsh and Murphy —Re-entrance
of Messrs. Bachelot and Short-Government orders for their departure-Visit
of the Sulphur and La Venus-Proceedings of Captains Belcher, Thouars,
and Charlton —Arrival and correspondence of Messrs. Maigret and Murphy
-Progress of the great revival on Hawaii-Singular physical phenomenon
in the ocean............              4.......X.........................  4g9
CHAPTER XXIII.
NINETEENTH YEAR OF THE MISSION, AND SIXTH' OF KAMEHAMEHA III. —1838.
Progress of the great revival-Religious interest among children and youthMeans employed to save souls-Mode and kind of preaching required by
natives-Aid of lay preachers-Bartimeus on instantaneous conversionGreat additions to the churches-Chaplain, teacher, and interpreter for the
king  and  chiefs..................................................   520




CONTENTS.                            Xiii
Page
CHAPTER XXIV.
TWENTIETH YEAR OF THE MISSION, AND SEVENTH OF KAMEHAMEHA III.-1839.
Translation of the Bible-Death of Kinau-Appointment of the princess Victoria and Kekauluohi to the premiership-Suspension of the punishment of
native papists-Visit of l'Artemise to Oahu-Warlike manifesto of Capt.
Laplace-Correspondence of the missionaries and their consul-Measures of
the residents at Honolulu-Agreement between Capt. Laplace and Kauikeaouli-Visit of the United States' East India Squadron, Columbia and
John Adams-Testimony of the officers of the Squadron-Voice abroadDeath of Mr. McDonald and G. P. Judd, jun.-Native elegy.............. 532
CHAPTER XXV.
TWENTY-FIRST YEAR OF THE MISSION, AND EIGHTH OF KAMEHAMEHA III.-1840.
Hawaiian Constitution-Principles of civil and religious liberty recognisedRulers hereditary - Legislators elected-Collectors  appointed-Judges— Changes in the Constitution-Suffrage-Assessment-Revenue-Public
works-Large stone church at Honolulu-Church at Kealakekua-HiloDrawing timber for churches-Sacramental scene-Return of a pioneer -... 561
CHAPTER XXVI.
FIVE YEARS FROM THE ADOPTION OF THE CONSTITUTION —1841-5.
Visit of the U. S. Exploring Squadron-The last generation of chiefs-Institution for the young chiefs-State of the Mission Seminary-Female seminaries
-Boarding-schools for boys-School fbr the children of Missionaries-Church
discipline-Temperance pledge-National efforts to secure independenceRecognition at Washington-Visit of the French ship of war EmbuscadeVisit of the English ship of war Carysfort-Correspondence and demands
of Lord Paulet-Provisional cession of the islands-Provisional government
-Protest of the king-Restoration by Admiral Thomas-Acknowledgment
and guarantee of independence-Haalilio, the native ambassador-Representatives-Treaties with foreign powers-Meeting of the National Legislature-Efforts of the American Board-Bible and Tract Society-Conclusion. 579
EMBELLISHMENTS.
PA.GE
1. VILLAGE OF KAAWALOA ON KEALAKEKUA BAY, WHERE COOK FELL. 35
2. VIEW OF THE SOUTHERN SIDE OF OAHU, FROM EWA.        -   -     93
3. VILLAGE OF WAIMEA, KAUAI        -   --                       217
4. THE QUEEN AT WAIMEA (OAHU), RECOMMENDING CHRISTIANITY. 295
5. VIEW OF HILO, MAUNA KEA, AND MAUNA LOA.          -385
6. MISSION SEMINARY AT LAHAINALUNA.        --              -.. -  473
The well executed engravings on wood, by Mr. B. F. Childs, are, excepting the 6th, from sketches
taken by the writer, on the ground. The publishers have also procured an excellent steel plate
engraving, from a good Daguerreotype likeness by Mr. S. Peck.




EXPLANATIONS.


EXPLANATIONS.
I. HAWAIIAN ORTHOGRAPHY AND PRONUNCIATION.
The pronunciation of the Hawaiian names in this volume will be made
comparatively easy to the reader by observing that the vowels have the following sounds.
a, as a in father, art.         o, as o in no.
e, as ey in they, or a in pale.  u, as oo in too.
i, as i in machine, or ee in see.
The full accent is usually on the last vowel but one, and a secondary accent two syllables before the full. Simply to give in succession the primitive
sounds of the letters of a Hawaiian name or word will accomplish a tolerably accurate pronunciation. But for further explanation of the orthography
and pronunciation the reader is referred to pages 152-156.
II. THE ISLANDS.
The group of the Sandwich or Hawaiian Islands, consists of 11 which lie in
the North Pacific Ocean, between 18~ 50' and 22~ 20' N. L., and 154~ 55',
and 160~ 15' W. L., from Greenwich, and stretch along in a direction W.N.W.
and E.S.E. about 350 miles, and contain about 6000 sq. miles.
Name.       Length. Breadth Height in ft. Sq. Miles.  Pop. 1832.
HA-WAI'I,     88      68      14,500   4,000   45,792
MAU'I,        48      29      11,000     600    35,062
O-A'HU,       46      23       4,000     520    29,755
KAU-AI',      33      28       5,000     520    10,977
MO-LO-KAI',   40       9       2,800     170     6,000
LA-NAI',       17      9       1,600     100     1,600
NI-I-HAU',     7       7        800       80     1,047
KA-HO-O-LA'WE, 11      8        200       60       80
MO-LO-.INI,                                    -
MxO-LO-I'NI,  Islets, scarcely more
LE-HU'-A,     than barren rocks.
KA-U'-LA,                                      130,313
CLIMATE AND TEMPERATURE.-The average temperature in low southern
and western locations is 75~; in northern and eastern, 72~. The lofty mountains are cool, and at their summits, cold. A summary of meteorological observations made by the missionaries at Honolulu froni Aug., 1821, to July,
1822, shows the mean temperature to be 75"; N.E. trade winds three-fourths
of the year; rain on 40 days; highest heat observed in the shade, 88~, lowest 59~.
A summary of observations made at the same place for 1838, by T. C. B.
Rooke, Esq., and published in the Hawaiian Spectator, vol. i., showsthemean
heat 75.8 (which nearly corresponds to that of Lahaina and Kailua), 41 rainy
days, 275 fine; amount of rain, 46.8 inches.
The following summary of meteorological observations made by Mr. E.
Johnson, a missionary, at Waioli, Kauai, and published in the American Journal of Science and Arts, 1847, shows the mean temperature of that place to be
72~; the highest degree of heat observed in the shade, 90~, the lowest 54~;
the highest in the sun, 113~; amount of rain,85 inches.




EXPLANATIONS.


XV


FAH. THER.           WINDS.          WEATHER.
date~'.                                                    <.
_Monthsand _______ _A.-5 —^-A -/~lT/-~~" 1-               CZ-CZ
April, 1845,  66.0 75-0 70-01820 620 70-221 20 10 11 9 4 41110 9 7 6 17 14-0
May,   "     696 803 74-0 85-0 660 74-6 27 27 4 4l 10 5 41415 1 2 10 60
June         716 826 75-0 90-0 66-0 76-4 25 27 5 316 17 2 1 10 10 3 3 12 4-0
July'        72-0182-0 75-8 86-0 69-0 76-3 30 30 1 11 9 7 7 6 9 16 6 221 8-0
August,      71-6 83-2 769 890 670 77- 29 29 2 219 15 2 5 7 8 3 312 5-5
Sept.,       71-482-6 76-6 87-0 68-0 76-8 28 27 2 316 12 3 4 1113 0 1 14 54
Ot.,   "       6 78 738   0 696 83' 064-0 74-0 1816113 1511 10 5 3 9 10 6 822 18.4
Nov.,       66 7178'3 720 82-0 57'0 723 4 426 262219 2 4 4 4 2 310 52 
Dec.,       652 75-0 69-0 82-0 570 69  7 72424 10 6 5 6 6 1 1111 5.0
Jan., 1846,  620 71-8 67-9179-0 54-0 67.2 3 3 282818 17 8 8 1 4 4 310 46 
Feb.,  '     63-3 73-5 684 78-0 57-0 68-410 108 18816 141010 0 1 2 3 10 30 
March,"      634175-8 69-5 800 56-0 69-5,18 18,131315 141 6 8 4  6 5116 6-6
DISEASES.-Asthma, croup, cutaneous eruptions, apoplexy, diarrhtea, dysentery, catarrh, dropsy, fevers, ophthalmia, influenza, inflammatory rheumatism,
scrofula, syphilis, ulcers, consumption.
III.  NAMES OF THE PRINCIPAL HAWAIIAN         PERSONAGES FOUND IN
THIS WORK.
Many names are significant or historical, designed not so much to mark the
character of the possessor, as to perpetuate the remembrance of some event;
for instance, the Queen being confined in a dark habitation on account of sore
eyes, one of her friends called his infant son " David Darkhouse."  When she
was ill and a brush was used on her skin, another named his son "Gideon
Skinbrush."  To distinguish husband and wife, the people now sometimes subjoin kane, male, or wahine, female, to the name, but in oriental simplicity, they
rarely use any term answering to Mr. and Mrs.
AI-KA-NA'-KA —Man-eater. A chief, the heir of Naihe of Kealakekua.
A-KU'A MA-KA-HI-'KI-God of the Year. A deity whose image set up in a district would not remove till the tax was paid.
Au-WAE' —Chin. Chief of Wailuku.
Bo'-KI-Boat or boss. Governor of Oahu, 1819-1829.
HA-A-LI-LI-O'. The friend, secretary, and ambassador of the king.
Ho-A-PI'Ll.-Joint partner, united companion. Governor of Maui, 1836-40.
Ho'PU-Catch. Native teacher.
HU-ME-HU'ME. G. P., Kaumualii. Insurgent, 1824.
I'I-Stinted. John, a counsellor and school inspector.
KA-A-HU-MA'Nu-Feathered or bird mantle. Regent, 1824-32.
KA-E'O. King of Kauai, father of Kaumualii. A representative, 1845.
KA-HA-LA'IA. Governor of Kauai, 1824.
KA-HE-KI'LI —Thunder. King of Maui, 1773-1794.
KA-HU'nHU-Anger. Capt. of the king's guard, 1829.
KAI-A-KO-I'LI-Sea of Koili. Headman of Koolauloa, 1834.
KAI-A'-NA. A high chief of Hawaii, and rival of Kamehameha.
KAI-KI-O-E'WA. Gov. of Kauai, 1824-40.
KA-I'L —The surface; the skin. A deity.
KA-LAI-PA-HO'A-Daggermaker. A so-called poison deity, p. 24.
KA-LA-KU'A. A wife of Kamehameha, and afterwards of Hoapili.
KA-LA'MA- The flambeau. Wife of Kamehameha III., 1837-47.
KA-LA-NI-MO'KU, I Rent heaven. Liholiho's general and prime counsellor of
KtA-LAI-Mo-KU',        Kaahumanu.




xvi


EXPLANATIONS.


KA-LA-NI-O-PU'U-Budding heaven. King of Hawaii, 1778.
KA-MA-KA —HE-LEI- The eye a gem. Queen of Kauai, 1799.
KA-MA-MA'Lu-The shade, umbrella. Wife of Liholiho, 1818, 1824.
KA-MA-NA'WA- The time. A coadjutor of the conqueror.
KA-ME-E-IA-MO'KU. A high chief of Hawaii, 1778-1794.
KA-ME-HA-ME'HA —Loneliness. Founder of the present dynasty. (see p. 80.)
KA-NE-O-NE'O -Desolation. Chief of Kaui, 1778.
KA-PI-O-LA'NI. Daughter of Keawemauhili, and wife of Naihe, 1809-31.
KA-PU'LE —Prayer. Queen of Kauai, 1819-21.
KAU-I-KE-AO'U-LI-Hang on the dark sky. Kamehameha III., present king.
KA-U-MU-A-LI'L  King of Kauai (p. 154).
KA-WAI-LE-PO-LE'PO-Filthyy water. Head man of Wailuku.
KE-A-LI-I-A-HO-NU'I- The merciful chief. Governor of Kauai, 1844.
KEE-AU-MO'KU- The boarding afleet. Father and brother of Kaahumanu.
KE-A'WE. Ancient king of Hawaii. A high chief of Kauai, 1778-95.
KE-A-WE-A-HU'LU. High chief of Hawaii, and coadjutor of Kamehameha.
KE-A-WE-MAU-HI'L. King of Hilo, 1780.
KE-A-WE-A-MA'HI. Governess of KAUAI.
KE-KAU-LI'KE-The equipoise.  King of Maui, and ancestor of the Maui
family of chiefs, p. 80.
KE-KA-U-LU-O'HI. A wife of Liholiho, and of Kanaina. Premier, 1839-45.
KE-KAU-O-NO'HI. Daughter of Wahinepio, and a wife of Liholiho.
KE-O'U-A-The rain-food. King of Ka.u. A wife of Adams. AGov.of Maui.
KE-KU-A-NAO'A. Gov. of Oahu, 1836-1847.
KE-O-HO-KA-LO'LE- The hair the woven cloth. Mem. of legislature, 1840.
KE-o-NI-A'NI-Derived from John Young. Son of Mr. Young, Premier, 1846.
KE-O-PU-O-LA'NI. Daughter of Kiwalao, and mother of two kings.
KE-KU-A-O-KA-LA'-NI-The back or god of heaven, champion of idolatry, 1819.
KE-KU-PU-O'HI. Wife of Kalaniopuu, 1779, a poetess, 1830.
KI-AI-MA-KA'NI-Wind watcher. Insurgent chief of Kauai, 1824.
KI-Ar-Mo'KU-Island or ship watcher. Insurgent at Kauai, 1824.
KI-NAU'. Dau. of Kamehameha and wife of Liholiho, 1819. Premier, 1832-7.
KI-WA-LA-o'. Son of Kalaniopuu, and rival of Kamehameha, 1780.
KO-A-LAU-KA'NI, KA-HO-LO-O-KA-LA'NI. Son of Kehekili, and gov. of Maui, 1794.
Ko-NI'A. Wife of Paki, and member of the legislature, 1840-47.
KU-A-KI'NI, JOHN ADAMS. Governor of Hawaii, 1820-45.
LA-A-NU'I. Chief of Waialua, and brother-in-law of Kaahumanu.
LI-LI'HA —Disgust. Governess of Oahu, 1829.
LI-HO-L'HO, I-O-LA-NI, Son and successor of Kamehmeha, 1819-24.
KvA-ME-HA-ME HA 11.
LI-KE-LI'KE. Wife of Kalanimoku.
LE-LE-I-O-HO'KU. Son of Kalanimoku, and governor of Hawaii, 1846.
Lo NO-Hearing. A deity.
MA-NU'IA-Fish bird. Capt. of the Fort at Honolulu, 1825-29.
MA'LO-Girdle. David, a native preacher.
MA-NO'NO. Wife of Kekuaokalani, 1819.
ME'RE.-Derived from Mary. Daughter of Gov. Adams.
NA-MA-KME-HA'. High chief of Hawaii. Insurgent, 1796.
NA-MA-HA'NA. Sister and wife of the king of Maui, 1770. Wife of Kamehameha. Governess of Oahu, 1824.
NAI'HE-The spears. Chief of Kealakekua, acting governor of Hawaii, 1831.
NAI-HE-KU-KU'I —The spears of candlenut. The father of the present Queen.
NA-HI-E-NA-E'NA-Raging fires. Daughter of Kamehameha.
O-PU-KA-HAI'A-Ripped abdomen. First Hawaiian convert.
PA-KI'. Capt. of the fort, 1840. Member of the national council, 1840.
PA-LE-I-O-HO-LA'NI. King of Oahu, 1779.
PAU-A'-HI-Fire destroyed. A wife of Liholiho, and of Kekuanaoa.
PAU'LO KA-NO'A-Paul thefree. A judge. Representative, 1845.
PU-A-A-I'KI. Bartimeus, the blind preacher, p. 481.




CHAPTER I.
ORIGINAL STATE OF THE NATION.
Tradition uncertain.-Origin of the race and of their tabus.-Character of their Religion.-Relation to other Tribes.-Prediction of a new Religion.-Parentage
and childhood of Kaahumanu.-Discovery by Cook.-War of Kalaniopuu and
Kahekili.-Deification and death of Cook.
DARKNESS covered the earth and gross darkness the people.
This, for ages, was emphatically applicable to the isles of the
great Pacific Ocean.  But the voice divine said, " Let there be
ight."
The early history of the Hawaiian Islands being involved in
great obscurity, the best efforts now to trace it must be attended
with uncertainty.   The nation had no written language, no
records either hieroglyphic, syllabic, alphabetic or monumental,
no ideas of literature before their discovery by Europeans, and,
so far as appears, no tradition that their ancestors ever possessed any.
In the place of authentic history they had obscure oral traditions, national or party songs, rude narratives of the successions
of kings, wars, victories, exploits of gods, heroes, priests,
sorcerers, the giants of iniquity and antiquity, embracing conjecture, romance, and the general absurdities of Polytheism.
These may be supposed to be mixed up with the confused
impressions of their minstrels, or to be affected by the variations
made by persons through whom the traditions have passed from
generation to generation, or from one clan to another. With
these various sources of uncertain history is connected the
extreme difficulty of intercourse between the people of different
islands, and of different clans on the same island, especially in
the oft-recurring state of hostility to which they were long
accustomed. To the actors and the narrators, exact information would in such cases be almost impossible, even had truth
been their object, and much more so, where the desire and the
temptation to misrepresent were strong; for flattery and slander
naturally abound amid party strifes, where reverence for a holy
God is unknown.
Destitute of high moral principle as idolaters of reprobate
mind usually are, and by no means distinguished for forming in
their own minds, or conveying to others by language, just con2




ORIGINAL STATE OF THE NATION.


ceptions of facts that came within the sphere of their observation; or for distinguishing between truth, falsehood, and fiction; or between conjecture, belief, and certain knowledgethe Hawaiians of former generations will not be injured if their
oral traditions should be received with caution, or with many
grains of allowance for fiction, poetic license, forgetfulness, and
intentional misstatement.
History proposes to give just delineations of the characters of
individual men and of governments, and to set forth the reasons
and the consequences of their actions, for the purpose of warning, prompting, and guiding succeeding generations. It must
therefore, deal, not only with outward facts, but with the motives
of men and all the causes of the facts; and of course it must be
conversant with the principles which governed, and with those
which ought to have governed, the actors; for otherwise it can
accomplish little or nothing for posterity.  How imperfectly,
then, were those stupid, unlettered, unsanctified heathen tribes
furnished for making out a trustworthy history of their country
for ages back or even for a single generation! If we would appreciate the difficulties which embarrass the traditionists of
Hawaiian antiquity, let us consider how difficult it is even now
for the intelligent readers of the various accounts given by
tourists, residents, explorers, naval officers and missionaries,
from the time of the bloody tragedy of Captain Cook, to the
late and still more bloody French tragedy at the Society Islands;
to trace out the causes, and the true and responsible authors of
the more important transactions there, and to decide whether
particular events and prominent measures are attributable to
right or wrong intention.
Oral tradition alone, with all the advantages derivable
from  science and general history, could not be safely relied
on to give to posterity in France, England, America, or
the Pacific Isles, any just conception of the principal events
in those islands, even since the discovery by Captain Cook, or
since the introduction there of the Gospel.  We need records
carefully written by men thoroughly acquainted with the people,
and friendly to the truth.  With all the advantages of the pen
and press, of science and Christianity, of wakeful attention and
personal observation, we shall do well if we trace out the true
responsibility, obtain a just view of facts and motives, and are
able, in our estimate, to do justice to all classes concerned, and
to decide what ought to be done in like circumstances. If modern
writers, acquainted with the Bible, and with different heathen
nations, find it difficult to convey, by the pen, just conceptions
of heathen institutions, and their influence on human character,
how vain it would be to expect that by the merely oral tradition
of savages, through many generations, just ideas will be conveyed
of what a heathen nation was, what it did, and what it suffered,
ages or centuries ago, since which time, many terms have lost




ORIGIN OF THE RACE AND OF THE TABU.


19


their meaning, and many tropes become unintelligible.  Perhaps nothing is more difficult and at the same time indispensable
in a missionary journal or narrative, than to convey to its readers
just ideas of the heathenism, which is now to be met and
removed among our deluded cotemporaries, who by the Divine
arrangement have a high claim on our sympathy and beneficence.
With such views of the difficulty and importance of the task,
I devote a few pages to the general history of the islands, previous to their discoveryby Captain Cook, and a more particular history from that period to the introduction of Christianity, exhibiting the condition in which it found them, and the nature of the
field to be cultivated. Further particulars of their manners, customs, laws, government and superstitions, will be incorporated
with the narrative of the efforts to raise the character and
change the religion and habits of the nation; to reform and
purify society there, and to found and build up institutions
adapted to bless the current and succeeding generations.
The origin of the Hawaiian race, of the first occupants of
these islands, and of their system of religion, was involved, as
might be expected, in difficulties which their descendants could
not satisfactorily solve.  Even wiser philosophers have found
some difficulty in accounting for the peopling of these Islands,so remote from the continents, and so distant, too, from the
southern groups, with whom they are united by affinity of language, religion and customs.
There are indications in the traditionary history of the different groups, that the Hawaiians came from the south.  Tahiti
or Kahiki, is a term applied by the Hawaiians both to the principal of the Georgian or Society Islands, and to foreign countries
in general. It is possible for the ancestors of the race to have
come to the Sandwich Islands without much knowledge of
navigation.  Trees from foreign countries repeatedly land on
their shores, probably from the American and Asiatic coasts.
Several natives of Japan, leaving their country in Japanese
junks, have fallen upon the Sandwich Islands since the arrival
of our mission there, and others having approached in their lost
and distressed state have been picked up and brought in by
whaling ships.  One crew made the Islands in great distress,
sick and dying in their own little junk, which was brought to
anchor on the N. W. part of Oahu, and then wrecked in the
attempt to bring her round into the port of Honolulu. Another
was taken by a whaler, from their unmanageable junk, not far
distant, and brought into Lahaina, Maui. In 1840, a third crew,
driven off in a single masted boat, was found at 1701- E. and 34 N.
181 days out, and brought to the islands by the American brig
Arguile, Captain Codman.
Junks, boats, or canoes, such as are still found in Polynesia,
could pass in the variables, without the tropics, from the Asiatic
coasts or islands; then, falling into the trades, they might come




20


ORIGINAL STATE OF THE NATION.


without compass, chart, or design, to the Sandwich or Society
Islands. Or when the trade winds are interrupted by westerly
winds that blow, for a considerable period annually, canoes
with passengers might be driven thither from the west. As to
provisions for a long voyage, we know that some nations are
skilful in taking fish, and some eat one another on emergencies,
as did the crew of the Essex, who, after being wrecked by a
stroke from a whale in that great ocean, suffered extreme hardships for 90 days, till the survivors reached the American continent in boats. Two years before our mission commenced, Kotzebue found at the Radack group, a native of the Carolines, who,
with three companions, had been driven eastward in a canoe,
about 1500 miles.
Tradition represents the Hawaiian race as having sprung
from two distinct sources; the two original occupants, Kahiko
(the ancient) and his wife, Kupulanakahau, and the first two
immigrants Kukalaniehu, and his wife Kahakauakoko.  Wakea,
the son of the former, and Papa, the (laughter of the latter,
became the progenitors of the Hawaiian race. Papa was considered as a goddess, and it was said of her that she brought forth
the islands, and that an offspring from her head, became a god.
Wakea is regarded as the Patriarch of the whole tribe. Tradition represents him as consulting with a priest how he may
commit incest with his first-born daughter, and escape the
resentment of Papa, his wife. This gave occasion to the tabu
system, the first prohibition of which forbids women the pleasure of eating with their husbands. The object of this first rule
was the indulgence, unobserved, of a wicked passion. But the
jealous Papa called the husband to account.  Upon this he
was angry, and forbade her the use of various kinds of food;
such as in modern times have been tabu to women; degraded
her-spit in her face, and put her away, and made a wife of his
daughter. Hence the separate eating of the sexes uniformly;
and the occasional separate lodging of husbands and wives, at
the will of kings and priests; and hence the sanction of the
separation at pleasure, of husbands and wives, and of the grossest pollution, incest, and fraud. The union of a brother and
sister in the highest ranks became fashionable, and continued
so till the revealed will of God was made known to them by
our Mission.
Various times, places and things were placed under tabu, or
declared to be sacred. To enforce the unreasonable tabu, the
highest penalty was annexed, and it grew up into a bloody
system of violence and pollution suited to the lust, pride and
malice of the priests, who were often rulers at the same time,
and who pretended to claim, in the name of the gods, the
right to put to death, by their own hands, and to threaten
with death by the power of their deities every subject that
should break any of the senseless tabus.  To favor licentious



CHARACTER OF THEIR RELIGION.


ness, and to punish women for jealousy, was, according to tradition, one of the objects of the system of tabu.  How must
the observance of it, then, debase the public mind, cherish the
vilest passions, banish domestic happiness, and shield priests
and kings in their indulgences and oppression! For a religion
which is founded on the arbitrary will, and designed to favor
the vilest wishes of a wicked patriarch, and a polluted and
fraudulent priest, may lay claim to the earnings and even the
heads of the people for sacrifice, if they can be led by sophistry,
falsehood, or force, to yield to it. Hence the numerous offerings to Hawaiian priests, and the numerous capital offences in
the tabu ceremonial.  Polygamy (implying plurality of husbands and wives), fornication, adultery, incest, infant murder,
desertion of husbands, wives, parents and children; sorcery,
covetousness, and oppression, extensively prevailed, and seem
hardly to have been forbidden or rebuked by their religion.
Natural conscience, which God implants in every human
breast, to be the expounder of moral law, would have done
far better alone than the stereotype and misguiding tabu.
Conscience, doubtless, often opposed its cruelty on the one
hand, and its licentiousness on the other; though the whole
policy of Satan there, seemed to be, to make that to be sin which
is no sin, and that to be no sin which is sin.  Still, as God
maintains the power of conscience for good to some extent, in
all; the vile dogmas of a false religion, it is found, may be
neglected or resisted by a large portion of the community, even
where the antiquity and authority of the general system are
acknowledged. Passion and private interest, too, in thousands
of instances, will refuse obedience to some parts of an unwelcome system of restraints, whether right or wrong; and this
was unquestionably true among Hawaiians.
The sense of guilt among the heathen generally, where passion violates conscience, makes sacrifices of some kind appear
necessary, as  compensating contrivances" which Pharisaic
formalists make for themselves in case of omitting the weightier
matters of the law, or neglecting those duties which are more
difficult for selfish moral agents to perform. Idolaters will give
up certain things which they do not much value, if, in consequence, their love of pleasure, power and honor can be gratified,
and the favor of the gods secured. But the guilt of violating
God's law as written on the heart by the finger of God, or on
the pages of his Word, and illustrated in the death of Christ,
appears to the enlightened, so great, that no human service or
sacrifice can be a compensation or atonement for it. The sense
of guilt thus quickened and enlightened, makes the sinner hail
the sacrifice of Christ as the only ground of peace and hope,
destroys his pride of self-righteousness, and excludes all boasting.  The heathen system, therefore, tends to immeasurable
evil; but the Christian system to immeasurable good.




ORIGINAL STATE OF THE NATION.


The priests of Hawaiian superstition, who were wholesale
butchers of their fellow-men-the licensed murderers of numerous victims whom they put to death, or by sophistry or superstition persuaded to immolate themse4es, seem more like fiends
than anything else that walks the earth ---and though multitudes
of Hawaiian mothers, because they were guilty or suspected
of wantonness, or on account of poverty, imbecility, or love of
ease, killed their own offspring, yet their crime, unnatural and
inexcusable as it was, seems less diabolical than the practices of
the priests of the Sandwich Islands under the garb of religion;
seizing men and women at pleasure, binding, strangling, or beating them to death, and offering them up in sacrifice to their
malevolent deities.
Polytheism, which extensively prevailed at the Sandwich
Islands, is always at variance with the will of God, and the
principles of truth and virtue. The romance of heathen purity
and felicity under such a system lives and flourishes only in
minds where the length and breadth of the divine law are not
perceived, the deep springs of heathen actions are unobserved,
and the obligations of idolaters to the Creator and Benefactor
of all are denied or misunderstood.
Let us examine the condition and character of the Polynesians, as all other heathen tribes are to be examined, with the
light of the Bible to aid our judgment, and we shall see that
Hawaiian pagans were by no means above the general degradation, wretchedness and vileness ascribed to the ancient heathen.
To get a just conception of their state before the Gospel
poured in its purifying and elevating light, we need to take
with us the graphic Scriptural description of the banditti before
the flood, of the licentious in the days of Lot, of Pharaoh and
Amalek, of Jezebel and Sennacherib, of Haman and Zeresh,
and of pagan Rome.
Those who carefully investigate the mysteries, and fathom
the depths of Polynesian heathenism, so as to be able to make
an intelligible comparison of its characteristics with the inspired
record and testimony concerning idolatry, recognize its forbidding lineaments, as face answers to face in water.  The miserable captives of Satan, led by him at his will, sacrifice even
themselves or their children to devils, being given over to a
reprobate mind, because they change the truth of God into a
lie, and worship the creature, rather than the Creator. Instead,
therefore, of that pure, humble, diligent attempt to find and
serve, and please their Maker, which is sometimes vainly
ascribed to them, "their mouth is full of cursing and bitterness, their throat is an open sepulchre.  With their tongues
have they used deceit, and the poison of asps is under their
lips.  Their feet are swift to shed blood.  Destruction and
misery are in their paths, and the way of peace they have not
known. There is no fear of God before their eyes."




PAGAN CHARACTER OF POLYNESIA.


23


In the place of being filled with love and reverence to the
true God, and equity and benevolence towards his creatures,
they are " filled with all unrighteousness, fornication, wickedness, murder, debate, deceit, malignity," being  whisperers,
backbiters, haters of God, despiteful, proud, boasters, inventors
of evil things, disobedient to parents, without natural affection,
implacable, unmerciful."   Such  was the character of the
famed '' children of nature," or '' children of wrath by nature,"
at the Sandwich, Society, New Zealand, and Marquesas Islands,
while they had not been taught by inspired truth, to stand in
awe of the holiness, power and justice of the Maker, Law-giver,
Redeemer, and Judge of the world.
The process by which children, born of heathen parents, come
to possess a character so odious, and so fearfully at variance with
the laws of their Moral Governor, and with the design of man's
creation, deserves our attention and care, especially if it be
possible for us to arrest it.  And the peculiarities of national
character and condition, of the Hawaiians and other heathen
tribes, ought to be studied and delineated in the process of evangelizing the world; in order to show the adaptation, and make
the successful application, of the Gospel to the wants of idolaters, wherever they dwell.
Inasmuch as the natural disposition of our race is to indulge
the sordid, selfish, sinful passions, it may be affirmed that no
man is better than his principles, and no nation is better than
its religion.
Looking back into the obscurity of Hawaiian history, to inquire respecting the character of the unknown islanders who
have passed over the stage of earthly existence in preceding
generations, we may estimate their corruption and debasement
by the principles and religious practices in which they trained
and left their children, and by the vile songs, and sports, the
creeds and usages prevailing among them, and by the received
narrative of the lives of their leaders.  Their religion, their
politics, their amusements, and the examples of rulers, priests,
and parents, all tended to sanction and to foster lust and malevolence.  The national history, so far as it was preserved and
known by the people, must have continued, without the counteracting influence of a better religion than was known to them,
to be debasing, instead of producing or promoting virtue. Violence, fraud, lust, and pollution, pervade the whole history from
the oldest traditions of the origin of their race, and of their system of religion; and whether that history be true or false, its
effects upon the moral sense, so far as it was relied on, were
deadly. Even the story that cannibalism was once practised in
the mountains of Oahu, does not show, as tradition relates
it, that any king or chief cared to protect the people from the
supposed devourers of men; or that any public sentiment, at the
time, was expressed against it, any more than against human




24


ORIGINAL STATE OF THE NATION.


sacrifices to the gods, which it was believed the king and priests
might offer and did offer at their pleasure.
In addition to this conceded power of the priests and rulers,
it was claimed and believed, that by a species of witchcraft,
incantations, and tricks of sorcery, or intercourse with malevolent
spirits, the priests and sorcerers could, and would, in an invisible
manner, accomplish the death of any that might fall under their
displeasure; and, therefore, every member of the community was
deemed liable, and many felt themselves liable to perish any
day, by the unseen agency of their fellow-men, who were above,
or without law. How impracticable, in such a state, the enjoyment\of the blessing of mutual confidence and love!
If, now, in addition to all this, it were possible for the mass of
the people to believe that chiefs and priests, in all parts of the
islands, possessed idol gods made of a species of wood so
deadly, that a little dust scraped off and secreted in their food,
would cause death at any time, and that their selfishness,
misanthropy, and murderous training would dispose them to
use that power where no law could touch them for it; what an
unfailing source of anxiety and of servile subjugation must it
have been to the common people!  But incredible as it may
seem, their religion, in later generations, taught that such idols
existed, and the people admitted that their priests and
rulers did possess such horrid instruments of secret manslaughter,
and were not slow to use them.  The missionaries have been
impressed with the evidence that malevolence and falsehood were
the main features of Polynesian idolatry everywhere.  And
the bloody and lying character of the religion of Pagan Hawaii
is well illustrated in the brief history of Kalaipahoa, one of
their deities, called the Poison god-a history absurd enough
to be at once rejected as fictitious, and yet so plausible, as to
induce not only natives but white men, and even modern writers
to admit the truth of its foundation. But I confess the tradition
of this god of human manufacture, though not of ancient date,
has quite overtasked my credulity, as it respects the existence of
the poison tree, of which the images were supposed to be made.
It is maintained, that " a man of Molokai by the name of
Kaneakama, dreamed that a singular tree of the mountains approached him with this message; 'Bring offerings and worship
me; then cut me down and make an idol of my trunk, and it
shall have power to kill whom you choose.' He, in obedience
to the vision, cut down a singular tree on the mountains of Molokai, and carved out of its trunk an idol. He scraped off small
portions of it, and concealed the dust in the food of men, and
killed them at once. The idol became celebrated for its power
and its subserviency to the will of the murderer.  Chiefs and
people came from the other islands, even the most distant, and
carried away the branches and roots of this (Upas) tree, and converted them into idols that were scattered throughout the whole




POISON IDOLS OF HAWAII.


25


group; the scrapings of which were used by chiefs and sorcerers for killing all obnoxious persons, high and low.'"
This tree, without predecessor or successor, 1' the only tree of
the kind" ever known, probably never existed.  Had any king
or possessor of Maui owned such a tree, would he have allowed
subjects or enemies to come from all the other islands, and each
freely carry away poison from this tree, enough to exterminate the whole population? But if it were a natural poison, so
deadly, that a small particle of its dry dust concealed in men's
food would be fatal, why did it need first to be worshipped to
make it powerful?  And why did those who professed to believe in its deadly efficacy, always use incantations, and the
tricks of sorcery to perpetrate murder, when they attempted to
destroy by the dust of the deified block'? No small ingenuity
must have been displayed in establishing the belief in the existence of such a deity, or poisonous tree, sui generis; a belief
that has outlived its annihilated power.  But where the belief
that such a secret and fatal poison was in the hands of chiefs,
priests or sorcerers, and that they were ready to use it freely,
was firmly established, the apprehension of the victim marked
by the sorcerer that he was liable, any hour, to die by poison,
would naturally produce depression of spirits, deter him from
eating necessary food, and through his fears, hasten his death.
Thus the murder could often be accomplished by a moral poison, where no Upas tree existed. Besides where malevolence
was regarded as common, where mortality was great, disease or
medical treatment so often fatal, and a false philosophy as to
the causes and remedies of disease so prevalent, multitudes of
the ignorant were doubtless led to conclude that death was frequently the consequence of sorcery or poison, though no such
tree ever existed.  It is remarkable that so much fear prevailed
in respect to the power of a secret and mysterious poison, while
the poisons often used in quackery were rarely or never allowed to be fatal. The fresh juice of the arum, and of the wild
gourd, and other articles in their materia medica, given largely
as a cathartic or enema, doubtless prove a fatal poison in cases,
not a few, when used by quacks, professedly to cure or prevent
disease. But these could not well be administered secretly. In
the general mortality, and the general ignorance of the people,
it would have been difficult to prove that the dry powder of
deified wood, secreted in food, and not some of the various other
causes of death, had proved fatal in any given case. But the purposes of a Satanic religion are accomplished without proof of the
divinity of its objects, of fear or adoration. What idolater loving
darkness rather than light, would demand proof that the calves of
Aaron and Jeroboam, the image of Nebuchadnezzar, or any other
image, ought to be worshipped?-When men wish to serve the


* See Dibble's History of the Sandwich Islands.




ORIGINAL STATE OF THE NATION.


true God, they look for proofs of his existence and of his
infinite excellence; and these are inscribed on all his works,
and fully demonstrated in his revealed Word.   But, if, with
the light of reason, conscience, and nature, men prefer as
deities the workmanship of their own vile hands, or the vilest
objects in creation, or the viler creatures of their polluted imagination, they are judicially given over to blindness of mind and
hardness of heart. Then nothing is too absurd for them to admit,
and nothing too mean or worthless to command their homage.
Though the God of Heaven never leaves himself without witness,
never fails to exhibit to his creatures the evidence of his Godhead,
yet during the long and dark ages of the most absurd idolatry which
prevailed at the Sandwich Islands, if there was any effort to find the
true Gqd, or to feel after him as the Creator and Benefactor of all,
so confused were Hawaiian minds as to his attributes, and so
low their conceptions of virtue, justice, power, goodness, and
holiness, that a divine revelation was indispensably necessary to
instruct, purify, and elevate them.  But great as was the darkness of their minds, and pitiable as was the confusion or grossness
of their ideas of the divine attributes, still, every one of them was
created with conscience and freedom of thought and will, which
made them accountable to their Creator and Moral Governor.
They all had, moreover, a language capable of expressing truth
and falsehood, love and hatred, right and wrong, duty and sin,
moral excellence and moral turpitude, so as to afford a medium
for teaching a course of life far better than they pursued. The
phrase, "' God of Heaven," was familiar to them; and the following tradition, whether it record a fact or a fiction, exhibits evidence, not only that the terms which belong to the science of duty
were not wholly exterminated from    the language, but that
the notion of a power above, which made a distinction between
virtue and vice, between the worship of God and impiety, respect
and contempt for parental authority, and equity and oppression in
rulers, was not wholly lost. The story, which I translate from
Mooolelo Hawaii,' may have been invented to rebuke some
abominable tyrant.
" One showing his head, and looking from a cloud, demandedWho among the rulers of earth hath done well?' Men replied,
'Kahiko, the ancient, was a good king, a wise man, a worshipper of
God, skilled in divination, attentive and active to secure the peace of
the land and the prosperity of his people.' ' What king,' the voice
demanded, ' has been distinguished for evil doing?' Men returned
answer, I Owaia, an impious man, unskilled in divination and war, neglecting the prosperity and happiness of his subjects, licentious, avaricious, oppressive, and regardless of the dying charge of his excellent father.' "
Kahiko, the ancient, may have been Adam, the first patriarch of
our race, or Noah, the first post-diluvian.




RELATION TO OTHER TRIBES.


27


The stupidity of the people, notwithstanding, was such, that
absurd as it may seem, the most abominable priests gained
credence when they claimed to be not only vicegerents of a higher
deity but veritable gods, not merely as executing the will of the
gods, but as acting in their person and character, and though full
of malice and subtlety, came to be venerated and worshipped by
their fellow worms. Bones, relics, and ghosts of the departed,
monsters of the deep, birds and creeping things, were objects of
their superstitious veneration. Yet much scepticism existed as to
the truth and utility of many of their confused superstitions, and
the prayers of one class were often directed against those of
another, and addressed to different deities who were supposed to
counteract each other.
To what other tribes or nations, it may be asked, are the
Hawaiians most nearly related? They seem to have little or no
affinity with the aboriginal tribes of the American continent, or
with Japanese, Chinese, Africans, New Hollanders, or Europeans. But the degree of radical uniformity in the dialect, religion,
and customs of the inhabitants of the Hawaiian islands, the Marquesas, the Society, the Samoa or Navigators, and New Zealand,
and some others in the great Pacific, is so obvious and great as to
prove them to have sprung from a common origin subsequently to
the confusion of tongues.  The resemblance or sameness of
dialect is as obvious in the Sandwich Islands and New Zealand,
distant as they are from each other, as in any two of the groups
specified, though much more nearly contiguous. These Polynesian dialects, and the Malayan, appear also to have a common
origin, though the affinity of the Malay to any one of these is by
no means so great as that of each of these to the other. The
Hawaiians, and their kindred Polynesian tribes, are probably
descendants from the Malays.
But it is sometimes asked, Are not the Hawaiians the descendants of Israel, or a part of the lost tribes of that wonderful nation?
A proud people like the Israelites, having had the earliest literature of the earliest histories of the world, and in their prosperity,
the best code of laws in their own language, could hardly be supposed, while preserved themselves, and spread over a wide field
like that of Polynesia, to have lost every vestige and tradition of
their literature, and of their language, and of the names of their
patriarchs, kings, prophets and heroes, and of their enemies and
oppressors which are still found in authentic history. But among
the Hawaiians not the slightest idea of the literature of their
ancestors appears to be entertained; and no trace of the Hebrew
language is clearly discernible in their tongue, though there is
some resemblance in the structure and simplicity of the two.
The principal animals found among them were the unclean dog
and hog, both of which they used freely for food. This might
indeed have been the effect of necessity, or arisen from aversion
to the Jewish restriction, had they descended from that stock.




28


ORIGINAL STATE OF THE NATION.


They practised to some extent the rite of incision, instead of
" circumcision."  In their traditions, whether ancient or modern,
they had a story corresponding in a remarkable degree with the
Mosaic record of the family feud and reconciliation of Joseph and
his brethren. Whether this story came to them from Egypt,
through Jewish or Egyptian history known to their remote ancestors, or through some more modern wanderer acquainted with the
ancient Scriptures, or originated in a similar fact, or a fiction, is
uncertain.
They had places of refuge, or sacred enclosures for the security
of non-combatants in war, which bore a slight resemblance to the
cities of refuge for the man-slayer in Israel; but these were not
cities or villages of permanent residence.
They have a tradition of the almost entire submerging of the
islands by what they call " Kaiakahinalii," a term now used for
deluge. This may be a tradition of the general deluge in the
days of Noah, or an exaggerated account of a more recent inundation of their ocean abode, or of the sinking, according to some
modern theorists, of a continent or vast countries in the Pacific,
whose mountain-tops are supposed to be found encircled with coral
reefs in great numbers. As the people are accustomed to live
along the sea-shore, a great portion of the nation might, at any
hour, be submerged by the rising of the tide as high as it does in
some parts of the earth, or by such an agitation as the power of
volcanic action could produce. Such a sudden rising and influx
of the sea as the missionaries have witnessed in some places,
would need to be increased but a little, and become general, in
order to give rise to the origin of the tradition of " Kaiakahinalii."'
But the most remarkable fact which I have observed in the
archives of the oral history of the islands, the most wonderful
which I gathered from the chiefs, is the prediction insisted on by
a native prophet, Kalaikuahulu, of the generation preceding the
introduction of Christianity, that a communication would be made
to them from Heaven (the residence of" Ke Jluka maoli," the real
God), entirely differentfrom anything they had known, and that
the tabus of the country would be subverted. This, as Kaahumanu
and other respectable chiefs assured me, Kalaikuahulu and
his predecessors maintained. Could this be a tradition of some
inspired prophecy of the Messiah, who was to introduce a new
dispensation and a new revelation?  Or did some shipwrecked
voyager, from some partially enlightened part of the globe, convey
to them the intimation that Mahommedanism or Christianity would
take the place of the Hawaiian tabu? Or was it the spontaneous
conjecture of some one of the more sagacious of the aborigines,
who saw and felt the infelicity of their absurd religion, and ventured to express the hope or the opinion that it would be laid aside
for a different if not a better system?
The latter is the more probable, and accords with the views of
the late rulers. Dissatisfaction was undoubtedly felt, and some




PREDICTION OF A NEW RELIGION.


change looked for by different individuals among them, for several
generations previous to the offer of the Gospel to them.  The
obscure prediction, or even vague expectation that their religion
was to be radically changed, was doubtless favorable to the final
prostration of their foolish tabus, and the introduction of Christianity. When the revealed Word of Jehovah was made known to
them, Kaahumanu and others regarded the prediction of Kalaikuahulu as having a fulfilment.
Whatever may have been the sources of that prediction or expectation, it is an indication of the benevolent care of Jehovah
over this portion of his helpless creatures, distant as they were
from all the other nations of the earth, and immeasurably distant
as they were from conformity with the will of their holy Creator.
To give my readers a clearer illustration of the condition and
general character of the Hawaiians, in different states, ancient and
modern, and of the process of the formation of heathen and Christian character, on the same field, I shall endeavor to trace the
steps of prominent personages among them, whose early life was
guided by heathenism, and whose later by Christianity.
Numbers, born before the islands were known to Christendom,
lived on till the New Testament was translated for them, and received by them, as the record of eternal life, which challenged
their entire confidence.  Among these, Kaahumanu, Queen
of the Isles, may be presented as sustaining various important
relations, living and acting in one age of darkness, and
another of comparative light, and exhibiting in her life the results
of widely different causes. The facts, in her case, will be the
means of helping us to appreciate the transformations that take
place in thousands of instances where the Gospel is published
among the heathen.
Kaahumanu was born about the year 1773, at the foot of the
hill Kauiki, on the eastern shore of Maui.  Her father was
Keeaumoku, subsequently a distinguished warrior and counsellor
of the late conqueror.
Her mother was Namahana, the relict and sister of Kamehamehanui, and who, as his wife, and as the daughter of King Kekaulike, had been Queen of Maui. Kamehamehanui was the son and
successor of Kekaulike, and the brother of Kahekili who governed Maui, as late as 1793, and of Kaeo, the father of Kaumualii,
who, both father and son, were successive kings of Kauai and
Niihau.
On the death of Kamehamehanui, King of Maui and its dependencies, his widow, Namahana sent for Keeaumoku (son of Keawepoepoe), who had been ordered to Oahu, and united with him; but
appears to have fallen then into obscurity and neglect.  They
sojourned, for a time, with Kumukoa, at Molokai.
Paleioholani, then King of Oahu, invading Molokai, they went
and dwelt for a season, as dependents on Puna, at Hana, the
-astern district of Maui.




30


ORIGINAL STATE OF THE NATION.


It was in these days of depression and adversity to her parents,
that Kaahumanu was born. Her sister, the late Governess of
Maui, says of her: " He keike ia no lka wa ilihune o na malua o
maua.   She was the child of the time of our parents' destitution."
Soon after her birth, at the request of their friends on Hawaii,
they removed to that island, in the reign of Kalaniopuu. Here
she twice narrowly escaped drowning in her infancy and early
childhood. She was laid by her parents upon the pola, or top of
a double canoe, wrapped in a roll of white kapa as they were
sailing along by night, off the coast, to the southward of Kealakekua. Throurg the rolling and tossing of the canoe, she fell off
into the sea, fhst:asleep. The roll of white kapa floating on the
waves behind thLem, attracted the attention of her parents, who
perceiving that their child was overboard, paddled quickly back,
and drew her out of the water, as the daughter of Pharaoh did
Moses.
Little did they or any human being then think of the rank she
would hold, or the aid she was to render in Christianizing her
degraded nation. When a little older, and able to tread a rough
path with bare feet, she had a similar exposure and escape.
Following her mother around the end of a canoe, lying near the
sea, as many of them are often seen, immediately after a little
voyage, or fishing excursion, she was caught by a huge wave rolling suddenly in, and in its recoil, carried beyond her depth.
Some of the people cried out, " Dead! O the daughter of Keeaumoku.":  A cousin of hers sprang in and rescued her.
The years of her childhood and youth, and those of her contemporaries, were years of violence and blood, while there were wars
between Kalaniopuu, king of Hawaii, and Kahekili, king of Maui,
and between Kamehameha and Kiwalao and others, and while
the Hawaiians had their first intercourse with foreigners.
At this period, the celebrated navigator, Captain Cook, had the
happiness and honor to bring the knowledge of the Hawaiian
Islands to the civilized world, and to introduce civilized men to
the pagan generation that preceded the introduction of Christianity
there. There are indications that the islands had, before, been
visited by foreigners and Europeans, and that thirty-seven years
before the visit of Cook, a Spanish ship, captured by Lord
Anson, had on board a chart, on which islands had been
recently marked with a pen, in the latitude and longitude of the
Hawaiian Islands. Captain Cook was sent into the Pacific, on a
voyage of discovery, under the patronage of the Earl of Sandwich, and discovered the leeward part of the group, Jan. 18, 1778,
on his way from the Society Islands to the North West Coast of
America. He saw Oahu first, but being too far to leeward to
visit it, he made Kauai, and brought his ship to anchor, off
Waimea, on the south side, in the night. In the morning, the
people on shore beheld this wronder, which they called by the




DISCOVERY —WAR OF KAHEKILI.


31


same term as that used for island [Moku, to be cut, or broken
off]. Their shouts of admiration, and their earnest inquiries were
tumultuous. Some said, " What is that with so many branches?"
Others exclaimed, " It is a wood or forest that has moved along in
the ocean."  And some, greatly frightened, prognosticated danger and death. The chiefs Kaneoneo, and Keawe, being then in
authority there, sent men, by canoe, to reconnoitre and report.
The messengers, executing their orders, rejoiced to see the iron
attached to the outside of the ship; having before seen and
learned to prize a little, which had floated to their shores, probably on pieces of wrecks. They climbed on board, and scanning the strange people, returned with the report, that their foreheads were white, their eyes bright, and their language unintelligible. They expressed astonishment at the size and structure of
the ship, and the quantity of iron which they saw. One of the
attendants on the chiefs, hearing of the abundance of iron, and
desiring it, said, " I will go and seize it, for that is my inheritance
or livelihood to seize property."  ' The chiefs said, " Go;"
and he soon commenced his work, and was shot down by the
shipmen. Some of the natives proposed to fight the strangers.
But Kamakahelei, a woman of high rank, proposed, like one of the
enemies of Israel, a measure quite as fatal. She said, " Let us not
fight Lono, our god, but conciliate him, that he may be friendly
to us.' So she gave her own daughter, Lelemahoalani, to the
commander of the expedition.  Others of the company took other
women, and paid in iron. That was the dearest bought iron,
doubtless, ever bartered for guilty indulgences; and thousands
have been the victims of suffering and death, throughout the
whole group, as the lamentable consequence of evils thus introduced, and not yet wholly eradicated.
It is a question in mental philosophy which different professors
might answer differently, " How did conscience decide in the
breast of him who attempted to rob the ship of iron, and of those
who killed him for it, and of both the barbarians and the civilized
who there bartered on terms no better than stealing or robbery?"
Kaeo, a high chief of the royal family of Maui, the father of the
late King Kaumualii not then born, and subsequently king of
Kauai, here formed a friendly acquaintance with Vancouver, an
officer of the squadron, which was renewed half a generation
later.
The same year, returning from the North West coast of America, Captain Cook  discovered Maui, Nov. 26, 1778.     At
that time, Kalaniopuu, king of Hawaii, with his chieftains and
warriors, was engaged in a hostile attempt to wrest Maui from the
dominion of Kahekili, the invincible sovereign of all the group
except Hawaii. On the arrival of the ship, the natives having
heard it described, seemed to recognize it, and carried off provi* The verb " hao" to seize officially, and the noun " hao," iron, are the same. So
his thought was natural, 'It is hao, and I'll toe it. for that is my occupation to ho.'




32


ORIGINAL STATE OF THE NATION.


sions to trade, from the shores of Hamakua. Kalaniopuu and
his train went on board on the 30th, to gratify their curiosity, and
his nephew, Kamehameha, then a youthful warrior (but subsequently a king and conqueror), showed his manliness by remaining on board with Cook over night, while the ship stood off to
keep clear of the land. The old king is said to have supposed
him lost. He was landed in the morning, and Capttain C. passed
on by the eastern part of that island, and discovered Hawaii.
As he appeared off Kohala, some of the people scanning the wondrous strangers, who had fire and smoke about their mouths in
pipes or cigars, pronounced them gods. Passing slowly round,
on the east and south, and up the western side of Hawaii, Cook
brought his ships to anchor in Kealakekua bay, Jan. 17, 1779, amid
the shoutings of the multitudes who thronged the shores to gaze
at the marvellous sight. Seeing so unusual a mode of traversing
the ocean, and supposing the squadron to be the vehicle of the
gods, setting at nought their tabus which forbid sailing on the
water just at that time, they launched their canoes, and ventured
out upon the bay to reconnoitre, and applied to the commander
the name of a Polynesian deity, and rendered him the homage
which they supposed would please him. The popular name of
that navigator the missionaries found to be Lono, and to some
extent it so continues to this day.
The following legend of one of the Hawaiian gods, professes
to show the origin of the boxing-games of the Makahiki festival,
and of the worship of Capt. Cook:In very ancient time Lono dwelt at Kealakekua with his wahine,
Kaikilanialiiopuna. They dwelt together under the precipice.  A
man ascended the pali and called to the woman, " 0 Kaikilanialiiopuna,
may one dare approach you,-your paramour-Ohea-the soldier?
This to join-That to flee-you and I sleep."  Lono hearing, was
angry and smote his wahine, and Kaikilanialiiopuna died. He took
her up, bore her into the temple and there left her. He lamented over
her and travelled round Hawaii, Maui, Molokai, Oahu, and Kauai,
boxing with those whom he met. The people exclaimed, Behold Lono
greatly crazed! Lono replied, "T I am crazed for her-I am frantic on
account of her love." He left the islands and went to a foreign land
in a triangular canoe, called Paimalau. Kaikilanialiiopuna came to
life again, and travelled all round the islands searching after her husband. The people demanded of her, " What is your husband's name?;7
She replied "' Lono. " " Was that crazy husband yours?"7 "Aye,
mine."  Kaikilanialiopuna then sailed by a canoe to a foreign land.
On the arrival of ships the people exclaimed, "' Lo this is Lono 
Here comes Lono!"
When Captain Cook moved on the shore, some of the people
bowed down and worshipped him, and others fled from him with
fear. A priest approached him and placed a necklace of scarlet
bark cloth upon his shoulders, then retreating a little, presented




LEGEND OF LONO.


33


to him hogs, and other offerings, and with rapid incantation and
prayer, did him homage; then led him to their sacred temple and
worshipped him, as one of their long acknowledged deities.
About fifty days after his arrival from the north, the king of
Hawaii returned from the war on Maui to Kealakekua.  He,
treated Captain Cook with much respect, but finding the abominable practice on board which had been so unfortunately commenced at Kauai, attempted to restrain their licentiousness by
forbidding the women to go on board. But in this he failed, for
the measure induced the shipmen to throng the shore so much the
more.
Kalaniopuu presented Captain Cook with some of his most valuable articles-brilliant feather mantles, and plumed rods, insignia
of rank, of neat workmanship, and imposing form and aspect, for
which he is said to have made little return. Priding himself on
the honors shown him, and the influence he had acquired over
these ignorant barbarians, and trusting to his naval and military
skill and power, to resist or punish any aggression from the people, he ventured to assert rights which could not belong to him as
a fellow-man. He not only received the religious homage which
they ascribed to Lono, but according to Ledyard, who was with
him, invaded their rights, both civil and religious, and took away
their sacred enclosure, and some of their images, for the purpose
of wooding his vessels, offering three hatchets in return. The
effect was doubtless to awaken resentment and hostility. He
sailed immediately on the 4th of Feb. But before he had passed
Kawaihae, finding one of his masts defective, he was providentially sent back to Kealakekua bay, where he anchored again,
and engaged in the needful repairs. The men of the place were
far less friendly than before, and finding that the foreigners had
seduced the affections of some of their women, were disposed to
oppose them. The shipmen became violent, fired on the people,
and seized a canoe belonging to Paalea, a man of some distinction. He resisted, and was struck down by a foreigner with a
paddle. Then his people threw stones. Paalea rising, and fearing he might be killed by Lono, the foreign chief, interposed,
and quieted and drew off his men. But afterwards he stole one
of the boats of the Englishmen, either for retaliation or indemnity.
Captain Cook demanded of the king the restoration of the boat.
But this was out of his power, for the people had broken it up to
secure the iron in it for other purposes. Here was a real difficulty, though not sufficient for war or hostility of any kind. If
Cook had been as ready to award justice to the injured people,
and to Paalea who attempted to remunerate himself, as he was to
exact restoration or remuneration from the king who had not
trespassed on him, this matter might have been settled without the
guilt of murder on either side. But disregarding the provocation
which Paalea had had, though he mistook the course of duty in seeking redress, Captain Cook undertook to bring the king on board
3




34


ORIGINAL STATE OF THE NATION.


with him, that he might compel him to restore the stolen boat. He
therefore on the 14th of Feb. blockaded the bay or harbor, landed
with an armed party on the north side of the bay, made a little
circuit, and came to the house of the king. He sent in his lieutenant, who invited and led the king out.  The captain endeavored to persuade him to accompany him to the ship.  They
approached the boat, which was waiting to receive them. A multitude of the people collected around, apparently unwilling that
their king should, in that posture of affairs, go off on board lest
they should lose him.  Some, who apprehended danger, interposed to detain him.  Among these was Kekuhaopio, who
had hastily crossed the bay in a canoe, having witnessed an
attack made by the English on another canoe crossing at the
same time, in which Kalimu, a chief and a relative, was
shot.  The report of this outrage produced excitement in the
crowd around the king. Some urged an attack on the Englishmen.   The king halted and refused to proceed.  The armed
marines formed a line on the shore or at the water's edge. A
native approached Captain Cook with a dagger. The captain,
having a double-barrel gun, fired a charge of small shot at him.
Stones were thrown at the marines by the natives. Capt. Cook
then fired with ball, and killed one of the foremost natives. Stones
were again thrown at the marines, and returned by a discharge of
musketry from them and two boats' crews near the shore. The
crowd of natives received the fire with firmness, some holding up
mats as a shield against the whistling bullets.  Their dauntless
men exasperated rushed on the marines, killed four and wounded three of them.  Kalaimanohoowaha, a chief, seized Captain
Cook with a strong hand without striking him, thinking he might
perhaps be a god, but concluding from his outcry that he was not,
stabbed and slew him. The musketry continued from the boats
and cannon-balls from the ships, at length compelled the natives
to retire, seventeen being killed and others wounded. Two cannon shots were fired upon the people on the other side of the bay;
the effects of one upon the trunk of a cocoanut tree remained till
the missionaries arrived there. A skirmish took place between
the natives and the English stationed there, in which eight of the
natives were killed. Among the slain that day were two chiefs.acknowledged to have been friendly to the English.
The king and his people retired to the precipice that rises
abruptly from the head of the bay. They carried with them the
'bodies of Cook and four of his men. On the heights of Kaawaloa,
they stripped the flesh from the bones of Cook and burnt it with
fire, preserving the bones, palms and entrails for superstitious
abominations. There were subsequent skirmishing and bloodshed.
The English demanded the body of their commander, burnt down
the village of Kealakekua on the south side of the bay, consuming
the houses of the priests and their property, including the presents
given them by the officers of the squadron. The bones of the com



i7,o7
7,17,17 -i:,




iMI~~~~~~~~~~
AN II~ 




DEIFICATION AND DEATH OF COOK.


mander were at length restored; and were buried in the deep with
martial honors. A reconciliation took place, and the two ships,
the Resolution and Discovery, put to sea on the 22d or 23d of Feb.,
1779, under the command of Captains Clerke and King.
In the intercourse between the natives and their discoverers, the
late Queen Kaahumanu, Kekupuohi a young wife of Kalaniopuu,
Kamehameha and their contemporaries, received their first impressions with respect to the civilized and Christian world. Kamehameha and others in their deep darkness endeavored to learn what
advantage they could derive from intercourse with this new order
of beings. The great and acknowledged superiority of Captain Cook
and his associates over the natives would, had they taken the wisest
course, have given them an enviable moral power for good, in making
the earliest impressions from the Christian world highly salutary.
Had this distinguished and successful navigator, conscientiously
resisted, through jealousy for the honor of the Most High, every
token of religioushomage wrongfully offered tohis own personbythe
infatuated natives, and with his party insisted on the propriety and
duty of their leaving their horrid idols and vain oblations, and tabus,
and acknowledging the living Jehovah alone as God, they might
have prepared the way for the overthrow of the foolish and
bloody idolatry of the land. But that was not the object of the
expedition; and if the influence of it had been nugatory it might
be passed by with little notice.
But we can hardly avoid the conclusion, that for the direct encouragement of idolatry, and especially for his audacity in allowing himself like the proud and magisterial Herod to be idolized,
he was left to infatuation and died by the visitation of God.
How vain, rebellious, and at the same time contemptible, for a
worm to presume to receive religious homage and sacrifices from
the stupid and polluted worshippers of demons and of the vilest
visible objects of creation, and to teach them by precept and example to violate the plainest commands or rules of duty from
Heaven-to encourage self-indulgence, revenge, injustice, and
disgusting lewdness as the business of the highest order of beings
known to them, without one note of remonstrance on account of
the dishonor cast on the Almighty Creator!
Had an inspired apostle, Peter or Paul, or an angel from Heaven
in his celestial glory, instead of the lamented discoverer, visited
these ignorant and debased sons and daughters of Adam, whom
superstition was leading blindfold to ruin; and had they proposed
or attempted to sacrifice to him or to worship him, how promptly
would he have rebuked them, saying with astonishment as that
navigator ought to have done, "Notso-worship God, your Creator
and Redeemer-I am his servant!"
But under the influence of a totally different example, the nation confirmed in superstition darker than before, and encouraged
in adultery and violence more destructive, passed on another generation.




CHAPTER II.


WARS AND REIGN OF KAMEHAMEHA.
Death of Kalaniopuu-W-ar of Kiwalao-Attack on the South of Hawaii-Invasion of Maui-Strife of Keawemauhili —Kcoua's invasion of the North of
Hawaii-Early visits of Portlock, La Perouse, and Mears-Metcalf's revenge
-Capture of the Fair American-Vancouver's visit-Assassination of HergestCession of Hawaii.-Death of the King of Maui.-Defeat of Kaeo-Treacherous destruction of Brown-Conquest of Maui and Molokai-Conquest of OahuInsurrection on Hawaii-State of the nation-Sandal-wood trade-Alliance with
Kauai-Helpless moral condition.
AFTER the departure of the discoverer's ships, the old king,
Kalaniopuu, left the bay and passed to Kau, the southern district
of Hawaii, having in his charge the young Kaahumanu. He
shortly after died there, leaving his warrior son, Kiwalao, to succeed him as first in authority. He was the father of Keopuolani,
the present king's mother. To his son the dying king assigned
three districts of Hawaii, Kau, Puna, and Hilo, and to a nephew,
Kamehameha, the three remaining districts, Kona, Kohala, and
Hamakua.
The son, prompted by his chieftains, undertook to convey the
body of his father to Kona,-some say to deify his bones in the
Hale o Keawe, at Honaunau; and others, to place it in Kailua as
a pretext for landing a force there and taking possession of Kona,
as a desirable part of his father's dominions. That he intended to
rule there if he could, there is no doubt.
The funeral party proceeded by canoes from Kau and were met
by Keeaumcku, who mingled his lamentations with theirs over
their departed king. He then hastened to meet Kamehameha as
he was returning from Kohala to Kona, and apprised him that
Kiwalao was coming with a force to Kailua.   Overtaken by a
heavy rain, Kiwalao put in at Ionaunau, and deposited the remains of his father in the house of the idols and bones of the
Hawaiian kings. Kamehameha and his men prepared to dispute
his further approach towards Kailua. -They sailed down the coast
and met Kiwalao near Kealakekua bay.   The two rivals had a
most singular interview. Kiwalao, alluding to the agency of one
of his old chiefs, said to Kamehameha, " Where are you? This
father of ybu and me is urging to a war between us. Two only,
perhaps, you and I, will be slain. Commiserable both!"
What a pitiable contest does he seek, for the trial of strength,
or for the settling of boundaries, without any specific complaint




0:,::~, WAR OF KIWALAO-PORTLOCK.                      37
to be urged, or principles of justice or equity to be supported!
Having made this declaration, he returned to Honaunau, and
proposed a division of the country among the chiefs who were
ready to acknowledge his supremacy.  But Keoua, an able and
warlike chief, not only failing of his expected share, but getting
reproachful words instead, perhaps for his clamor or exorbitance,
was angry, retired with his men to Keomo, and without any apparent plan of action; more than to vent his spleen, felled a cocoanut
tree as a signal for strife, and slew one of Kamehameha's men.
A rude contest ensued, which continued, irregularly, two or
three days, when a decisive encounter of the principal chiefs and
warriors took place.
Kamehameha having among his chieftains, Keeaumoku,
Keaweaheulu, Kameeiamoku, Kamanawa, Kekuhaupio, and his
younger brother chiefs, confronted Kiwalao, Keawemauhili, Keoua,
and others. in the heat of the battle, Keeaumoku, being one of
Kamehamehals supporters, rushing upon the warriors of Kiwalao,
was thrown down by being hampered with a pololu or long spear,
and seized by Nuhi and Kahai, who wounded him with a pahoa
[dagger]. He was thrust at also with a pololu by one who tauntingly said, " The weapon strikes the yellow-back crab." Though
in the hands of his enemies, overpowered, and weak with fatigue
and wounds, he still hoped that from his age and rank, their
king, who was near, might choose to capture rather than slay him;
but hearing the voice of Kiwalao (instead of saying, as he supposed he ought, " save my fathern) giving this charge, —" Preserve
the ivory necklace;"I his indignation was rekindled, though he
momentarily expected the death-stroke. At that moment, Kiwalao was struck by a stone and felled, which arrested the attention
of these warriors; and Keeaumoku, making an effort of desperation, approached him; and instead of capturing him, as he supposed would have been right in his own case, seized him by the
throat, his hand being armed with sharks' teeth, and slew him.
Thus, in the utmost straits, he turned the scale of battle in favor
of Kamehameha, who then rushed on, overpowered and routed his
opponents.
Keoua returned to the residence of Kiwalao and became the
king of Kau. Keawemauhili passed over to Hilo, and for a considerable period, was king of Hilo and Puna, two of the six divisions of the island; and Kamehameha was left in the
possession of the districts assigned him by the will of his uncle,
and which he had boldly defended against the encroachments of
Kiwalao.
Kaahumanu, then about eight years of age, having sought with
others an asylum in the sacred place of refuge at Honaunau, was,
after the battle, thence removed by her wounded father, who appears to have cherished the revenge of a savage against Keoua,
for years. What must have been the condition of Kekupuohi, a
young widow of Kalaniopuu, Keopuolani, the daughter of Kiwalao,




38


WARS AND REIGN OF KAMEHAMEHA.


and other young daughters of Hawaii, at such seasons! Keopuolani was made a royal captive.  The two rival chiefs, Kiwalao
and Kamehameha, had each been proposed as a husband for Kaahumanu, in her childhood. The latter took her into his train immediately after the victory, and though he had other wives, he soon
betrothed her to himself, and also made a wife of Keopuolani, the
captive daughter of his fallen rival.
Far from being satisfied with his half of Hawaii, he strengthened himself for a time, and as soon as he could venture on it,
made war on Keawemauhili and Keoua, who unitedly and successfully resisted him, and defended the eastern and southern divisions
of that island from his grasp. His person was roughly handled by
a company of fishermen at Puna.  He received a blow on the
forehead from one of their paddles, and narrowly escaped with his
life. Returning to his own little dominions, he made preparation
for a descent on Maui. He soon passed over to that island with
an invading force, and made war upon Kalanikupule, the governor,
a youthful son of Kahekili; his father, the king, being then at
Oahu. A fierce battle took place in the mountain passes between
Wailuku and Olualu, and many were slaughtered, so that the
waters of the brook Iao were choked with the bodies of the slain.
Kalanikupule, being defeated, fled to Oahu, and Kamehameha
passed on to Molokai, meditating farther conquests.
Meantime, Keawemauhili of Hilo, and Keoua of Kau, fought
with each other, and the former was slain. Keoua, exulting in
his success, soon invaded, and attempted to possess the territories of Kamehameha; who, hearing of this invasion, turned
back from Molokai, met and repulsed the invader.  The latter,
after two battles, at Waimea and Hamakua, retreated to his own
dominions in Southern Hawaii, but not to enjoy them long undisturbed, as will be shown after glancing at the renewal of intercourse with foreigners.
After the tragedy, in which Cook, and four of his men, and
some thirty natives fell, an impression of the ferocious barbarism
of the islanders was so extensive in the civilized world, that no
ships visited them for seven years. But as the lucrative trade in
furs on the North West coast of America, first being suggested by
that navigator, began to be prosecuted, different adventurers were
called into those seas, who touched at the Sandwich Islands.
Captains Portlock and Dixon, of the King George and Queen
Charlotte, the former having accompanied Cook, were the first.
Being employed in the fur-trade by a British company, they
visited Hawaii in 1786.  Their vessels were surrounded with
canoes, which brought off hogs and fruits, to exchange for bits of
iron.  Apprehending difficulty from insolent and troublesome
natives, the commanders discharged their guns over them, and
passed on to Oahu.
At that time Corn. La Perouse, with two French frigates, was
at Lahaina, Maui, the parties leaving the islands without knowing




LA PEROUSE-METCALF-KAMEEIAMIOKU.


39


each other's visit. Though La Perouse appears to have been the
first foreigner who landed on Maui, he omitted the formality of
taking possession for his sovereign, having doubtless the common
sense principle, that the mere seeing the domain of another, or
setting foot on his soil, does not give possession, or the least
claim to sovereignty. Kahekili was then King of Maui. Portlock and Dixon anchored at Waialai, east of Diamond Point, on
Oahu, in June, 1786.  They found among the people daggers,
made by foreign hands, for the warriors of Hawaii, when Cook
was there; having probably been since taken in battle, at Maui.
In 1787, Captains Colnett and Duncan of the Prince of Wales
and Princess Royal, visited the islands; and in 1788, Lieut. Meares
and Mr. Douglass, in the Iphigenia and Felice, in the employment of British merchants at Canton. Kaiana, a distinguished
Hawaiian chief who had accompanied Lieut. Meares to Canton,
visited the American coast with Captain Douglass, and was brought
by him to Hawaii. He took an active part under Kamehameha,
in establishing his sovereignty in Hawaii, not without awakening
jealousy.
Near the close of 1789, Captain Metcalf, of the American ship
Eleanor, touched and traded at Hawaii and Maui, and left no
enviable reputation. He gave an awful demonstration of what
the sons of civilization could do with savages. In Feb. 1790,
the Eleanor anchored off Honuaula, on the south-western part of
Maui. Two natives from Olualu, a little farther westward, stole
her boats moored under her stern. The watchman in it, being
found asleep, they killed when he awoke, at some distance from
the ship. The thieves having broken up the boat for the iron,
returned to Olualu. Metcalf made a revengeful attack, first on
Honuaula; but hearing that the criminals were at Olualu, he
brought his ship to anchor near that place, and offered a reward
for information of the boat and the lost seaman. The information was given, and the promised reward was demanded by the
natives. Captain Metcalf replied, "You shall have it soon."
The people supposing he was satisfied, at least so far as they, who
had taken no part in the theft and murder, were concerned,
thronged around the vessel in their canoes, to trade. Having
loaded the starboard guns with musket balls and nails, he tabued
the larboard side, and the bows and stern of his ship, to prevent
any of the canoes from lying there, thus making all take the fatal
position unwittingly on the starboard side, in order to satiate his
revenge. Then taking his stand in the gangway, to see the carnage of the defenceless, unresisting, and unoffending, he ordered
the broadside fired into the multitude, and a volley of small arms,
to complete or increase the slaughter! More than a hundred of
the poor people, according to the statement of Mr. John Young,
who was then boatswain of the vessel, were thus killed, and many
others wounded.
This same tyrant had flogged Kameeiamoku, a high chief of




*iy


40          WARS AND REIGN OF KAMEHAMEHA.
Hawaii, the father of the late Hoapili, provoked his anger, and
thus had led him to resolve to take revenge of the whites that
should first come into his power. On the 17th of March, subsequently to the horrid Jetcalf massacre, a schooner of 26 tons, the
" Fair American," being a tender to the Eleanor, and commanded
by a youthful son of Metcalf, but eighteen years of age, put into
Kawaihae bay. The insulted and revengeful Kameeiamoku went
on board, with some of his people, unarmed.  He professed
friendship, and informed young Metcalf that he might, that day,
expect to see his father, who was near in the Eleanor.  The
defencelessness of the schooner and its crew of five men, the
youth and inexperience of the commander, and the value of the
vessel and cargo, united with the spirit of revenge in the breast
of the savage, afforded reasons for attempting her capture, before
she should join her consort, too powerful to be neglected. The
strong chief seized the unsuspecting young captain and hove him
overboard,, where he was drowned. The man at the helm, Isaac
Davis, snapped a pistol at the sea-robber, and was then himself
thrown overboard. The other four men were killed. Davis, in
his distress and helplessness, called out " aloha."  The natives
taking that as a treaty of peace, spared his life, and the pirate
assuming the control of his prize, set the captive sailor on shore.
The Eleanor was at this time, leaving Kealakekua bay for China.
John Young, who had gone ashore there from that vessel, was
prevented from getting off to her by a tabu, laid on the canoes
by Kamehameha, lest Metcalf, learning the capture of the schooner,
should take vengeance as he had done at Maui.
Scarcely had the leading chieftain of Hawaii repelled Keoua
from the north part of Hawaii, when Kaeo of Kauai, and his warlike brother, Kahekili, then at Oahu, united in a bold enterprise
for the purpose of chastising or subjugating Kamehameha and his
boasting warriors, for their invasion of Maui. They proceeded with
their united forces, by way of Molokai and Maui; and passed
over the channel.  The hostile parties met in their fleets of
canoes, and fought, off Kohala. The allied brothers were repulsed.
Many of their canoes being destroyed, they retreated to Maui)
and reinstated themselves in the possessions of their father, Kekaulike, in 1791. Their repulse from the coast of Hawaii was
ascribed to the effect of a swivel which the Hawaiian chief had
obtained of Captain Douglass, who had mounted it for effective use
on a large canoe. Kamehameha, to show his veneration of the
gods, and to secure their favor, and strengthen his kingglom,
engaged in building a great temple, at Kawaihae, for the worship
of Kaili, and for offering human and other sacrifices. It was
built on a hill, and called Puukahola. While he was engaged in
the work of erecting this temple, which he consecrated with
human blood, he sent some of his able warriors to Kau, to take
possession of those southern and eastern districts, and to put an
end to the sovereignty of Keoua. Kaiana, aided by Namakeha,




DEFEAT AND DEATH OF KEOUA.


41.


led this expedition, and entered Kau, while Keoua was at Hilo.
The latter hastened to repel him, by a rough way of fifty miles.
Passing with his rude heathen warriors, by the great crater of
Kilauea, he met, it is affirmed, with a most singular disaster.
Halting there, for a night, they found the volcano in violent
action; and supposing the presiding genius to be angry, tried their
vain expedients to appease the deity, before they would venture
to pass on to Kau. It may be briefly stated on the authority of?
natives who were contemporary with Keoua and Kamehameha, and
who represent themselves as having been witnesses, that while
they encamped, two days and three nights, at the crater, there
were repeated eruptions, or the sending up of flame and smoke,
cinders and stones. On the third day, they set forward towards
Kau. The earth shook and trembled under their feet-a dense
dark cloud rose from the immense crater-lightning and thunder
burst forth over their heads, and darkness covered them, and a
shower of cinders and sand, thrown high from the crater, descended
on the region round about, and that a number of Keoua's men
were killed, and were found there many days afterward, apparently
unchanged, and were at first mistaken for a living company.
The natives attributed their death to the anger and power of Pele,
whether it were effected by lightning, or by steam, by heat or by
deadly gases, from the dread laboratory. The inference of some
of the people was, that the god of the volcano approved of the
policy and the measures of Kamehameha, and opposed those of
Keoua. The story of the death of any of Keoua's men, in these
circumstances, while he was on his way to repel Kaiana, and
while Kamehameha was erecting a great temple to secure the
favor of the gods in establishing his sovereignty over the islands,
would, whether correct or greatly exaggerated, or even unfounded,
tend to confirm the superstitions of the people, and to induce
them to conclude that Kamehameha could not now be successfully
resisted. The greater the mystery, moreover, which the votaries
of idolatry could throw around the catastrophe, real or alleged, the
more would it subserve the cause of superstition.
Keoua passed on and engaged in several battles with his invaders; but becoming dispirited, and the expectation of maintaining
his independence against the superior force and hostile intentions
of his rival, failing him, he was induced to surrender himself to
him at Kawaihae, in the north-western district of the island.
Thither he repaired, with several of his friends and supporters,
accompanied by two of his competitors, men who assured him
that Kamehameha would receive him with kindness and honor.
As they approached the landing at Kawaihae, the king and his
chiefs stood on the shore, much interested to witness the arrival
and surrender of so brave and formidable a rival as Keoua had
been. Just as the bows of the canoe reached the land, Keeaumoku rushed into the shoal water, seized Keoua unresisting, and
slew him. Nor was the long cherished revenge satiated by the




42


WARS AND REIGN OF KAMEHAMEHA.


treachery and violence by which this high chieftain fell. Several
of his friends shared the same lamentable fate, from the same
cruel hands.
Kamehaneha stood by and saw the blood of murder flow freely
at his feet, from a rival, who, under the assurance of friendship and
protection, had cast himself on his clemency. He neither restrained nor punished the assassin. Apologists say, he was disposed to
protect Keoua, but Keeaumoku was headstrong, and attempted to
justify the deed by affirming, " If Keoua had not been killed, he
would make further trouble."  Was it for him to pass sentence
and execute it for future offences of a vanquished chieftain? " Their
feet are swift to shed blood; destruction and misery are in their
paths; and the way of peace have they not known."
Keoua and his slaughtered companions were laid on the altar of
the new temple at Kawaihae, and offered to Kamehameha's abominable deities. Thus Kamehameha became master of the whole
island of Hawaii, about 1792.
In March, 1792, Captain Vancouver, a distinguished officer of
the British navy, commanding the sloop of war, Discovery, and attended by the armed brig, Chatham, Lieut. Broughton, visited the
islands. This was fourteen years subsequent to his first acquaintance
there, in company with Captain Cook. He touched at Kealakekua,
where he was visited by two leading chiefs, Kaiana and Keeaumoku;
the former claiming to share the sovereignty with Kamehameha.
He touched also at Waikiki, Oahu, and at Waimea, Kauai, where
he introduced to public notice, Kaumualii, the young prince, son
of Kaeo and Kamakahelei, and subsequently king of Kauai.  At
that period, being supposed to be about twelve years old, he exhibited more mildness and vivacity than other natives, and gave
promise of distinguishing himself among his barbarous and ferocious countrymen. The child was attended by a guard of some
thirty men armed with iron daggers, and carrying muskets in
bundles. Hostages were required of the commander for his safety
when the young prince visited the ship.
In this visit, Vancouver was painfully struck with the evidences of the great depopulation of the islands which had taken
place in half a generation, and with the demonstration of the disastrous consequences of the early intercourse of Cook and his
men with the people.
Shortly after Vancouver left the islands for the North West
Coast, the store-ship, Daedalus, Lieut. Hergest, touched at
Waimea, Oahu, on her way to join him.
To procure water, Mr. Hergest and Mr. Gooch, an astronomer,
and six sailors landed with some casks.  The two gentlemen
walked to the huts of the natives.  A dispute soon arose at the
watering place, between the sailors and the islanders, and a Portuguese was killed.  The natives who were about the two gentlemen hearing of this, and fearing the vengeance that awaited"
them in case the two returned to the ship, stabbed Mr. Gooch with




HERGEST, GOOCH AND VANCOUVER.


43,a dagger, knocked down Lieut. H. with a stone, and killed them
both. The rest of the boat's crew escaped and returned to the ship.
The next morning, a boat's crew, well armed, approached the
shore and demanded the bodies of their murdered friends. They
were attacked with stones from the crowd of natives, on whom
they fired. The ship sailed the same day for the North West Coast.
The sovereignty of Kahekili, king of Maui, was at this period
acknowledged in Oahu.
In Feb., 1793, Vancouver revisited the islands.  Anchoring off Kawaihae, Hawaii, to refresh his ship, he found the productions of the country were tabu and not to be sold except for arms
and ammunition. Unwilling to encourage the war spirit, and desirous to promote peace among the rulers of the different islands,
he firmly refused to purchase supplies with such articles as they
eagerly sought with a view to further conquests.  The chiefs at
length yielded, as they did also in regard to various other tabus,
when they were seen to stand in the way of their interest or gratification. It was then tabu for natives to sail on the sea, but four
of the wives of Keeaumoku, to gratify their curiosity, managed to
visit the ship in the boats, saying that it was their canoes only that
were tabu.  The ship proceeded to Kailua, where the king
and his favorite wife, Kaahumanu, now about nineteen years of
age, went on board, and were much gratified with unexpected presents, one of which was a long scarlet cloak decorated with tinsel. The ship passed on fifteen miles south, to Kealakekua, for a
better anchorage, whither Kamehameha hastened to visit it again,
going out to it with his train on board a fleet of canoes.
Vancouver, having before noticed the destitution of the islanders, kindly brought from California and presented for their benefit,
a breed of goats, sheep and cattle, which proved serviceable. He
took laudable pains to convince the Hawaiian chiefs of the
inexcusable mischief they occasioned by their war spirit and plans
of conquest. Appearing to respect his judgment, they are said to
have authorized him to propose to the leeward chiefs a general
peace, allowing things to remain as they were.
He passed over to Maui, and anchored near Lahaina, where
Kahekili, the king, then supposed to be more than sixty years of
age, with his chiefs, visited the ship. Vancouver discussed with
them the two main points which required his attention-that of
bringing to justice the murderers of Hergest and his astronomer,
and of promoting peace with Hawaii, and if possible, put an end to
the wars that were wasting the lives and possessions of the people,
and consuming the products of the country. Kaeo, the brother of
Kahekili, and king of Kauai, visited Vancouver and renewed the
acquaintance he had formed nearly fifteen years before, at Kauai,
on its discovery. He exhibited a lock of hair which Captain V.
had given him, and now identified. It had been, preserved as a
charm-an object of veneration, or a token of friendship.  The
chiefs listened to Vancouver's arguments. Kaeo appeared es



44


WARS AND REIGN OF KAMEHAMEHA.


pecially pleased with the proposal of peace. Kahekili approved of
the terms, and allowed Vancouver to signify it in a letter to John
Young in the service of the Hawaiian king.  But all were distrustful of the designs of Kamehameha, and thought the object
could not be gained, unless Captain Vancouver would return to
Hawaii for the purpose of securing what he had proposed. But
this he could not well do. He had other engagements.  He
proceeded to Oahu. Kamohomoho was sent by Kahekili to assist
him in the object of his visit there.  The officer employed to
arrest the murderers, not being able to find them, seized other
men, and brought them to Vancouver, as though they had been
guilty. Though they asserted their innocence, and protested
against the charge, and the evidence of their guilt was very incomplete, they were shot.
The salutary impression intended to be made by the exhibition
of justice in cleansing the land of the guilt of murder, was utterly
defeated by the treacherous slaughter of unoffending victims.
While we pity the victims, and the British officer, thus misled to
participate with the base traitors, we would contrast his consideration with the madness of Metcalf and others, who would have
readily fired on the multitude for a private theft or murder, for
which they could not punish the guilty.
Early in 1794, Vancouver, commanding the Discovery, accompanied by the Dedalus and Chatham, made his last visit to
the islands. He arrived at Hilo Bay, Jan. 9. Kamehameha, with
several of his chiefs, went on board, and notwithstanding the tabu
of Makahiki, forbidding the sailing on the sea at the New Year's
festival, accompanied him around to the bay, where the tragedy of
Cook had taken place. Here Vancouver, the second time, discharged cattle and sheep, which were tabued against being
slaughtered under ten years.
Finding that Kaahumanu had been set aside by her husband for
suspected intimacy with the aspiring Kaiana, he used his address
and influence to effect a reconciliation, and was successful.  His
carpenters were employed to assist Kamehameha in the construction of a small schooner, for which he had collected timber from
the mountains, relying on an English carpenter who had left some
ship for his service, and John Young and Davis to build it; but
who, on trial, were found unable to lay the keel.  During this
visit to Kealakekua, the king and chiefs endeavored to form an
alliance with Great Britain, with the hope of securingthe friendship
and protection of that power. Reserving to themselves the sovereignty of the island, and the regulation of their relations with
neighboring islands, and foreign traders; they, on the 25th of Feb.,
1794, entered into some not well-defined agreement, in which,
Vancouver says, I they unanimously ceded the island of Owhyhee
to his Britannic Majesty and acknowledged themselves subjects of
Great Britain, in the presence of George Vancouver and Lieut.
Peter Puget." In the speeches made by the king and Keeaumoku,




DEATH OF KAHEKILIT KAEO AND BROWN.


Kaiana, and others, it was kept in view that their sovereignty, government, priesthood and religion were to remain as before the alliance. So the natives appear to have understood the transaction,
and from that day, prosecuted their own plans of conquest, government and religion as before, even spurning the earnest advice
of Vancouver to dwell in peace with neighboring islands. They
were liable to insults from every armed vessel, and were led to hope
for something like protection or friendship at the hands of King
George, without considering that Great Britain gives protection
only to those whom she rules, and who are expected to pay for
being ruled and protected.  Having secured the respect of the
natives to an unusual degree, suggested the idea of a Christian
mission there, and given them a partial promise of returning
to reside with them, Vancouver took his leave of the Hawaiian
chiefs, March 3, 1794, and touching at Maui and Kauai,
returned to England, and there, early finished the voyage
of life.  His memory has been cherished in Hawaii by
those who knew him, who, for some time, anticipated his
promised return.
In the autumn of 1793, Kahekili having left Maui in the command of his brother, Kaeo, visited Oahu, and was conveyed by
the Butterworth, Captain Brown, to Kauai, to regulate affairs there;
and having confirmed Inamoo in the governorship of that island,
and in the guardianship of Kaeo's son, Kaumualii, he returned to
Oahu. Soon after this, probably in the early part of 1794, Kahekili
died at Waikiki; while Kaeo had his quarters on the eastern part
of Molokai.
The old king had once sent to the aspiring king of Hawaii, who
was trying to wrest his country from him, this message, " Wait
till the black kapa (bark cloth) covers me, then take my kingdom."'
This was a remarkable message, whether he meant to say, I'Tis
vain for you to attempt to wrest my kingdom from me, while I live;
when I am dead, take it if you can," or to intimate his purpose to
disinherit his brave and warlike brother and ally, Keao, and his
own sons, with a view to make his great rival his heir. Kamehameha made use of it, eventually, to establish his claim to the
whole dominions of their late sovereign. Kaeo, soon after the
death cf his brother, left Maui and Molokai to return to Kauai, and
on the way, visited Oahu. When on the point of embarking from
Waianae, the western district of that island, he suddenly changed
his purpose, saying he did not wish to die alone, and turning back,
advanced towards Honolulu, and was met on the plains of Ewa, by
his nephew, Kalanikupule, who gave him battle. Captain Brown,
who had returned from China with the Jackall and the Prince
Leboo, was induced, injudiciously, to allow his mate and several
men with muskets and ammunition to take part with the Oahu chief
against Kaeo, who fell in battle, with many others, according to
his wish not to die alone. Kalanikupule and his party being victorious, maintained the appearance of friendliness towards




46


WARS AND REIGN OF KAMEHAMEHA.


Brown, to whom they had pointed out the entrance through
the coral reef into the harbor of Honolulu, not before known to
the civilized world.
But, notwithstanding the aid which Captain Brown had rendered to Kalanikupule.and his party, in defeating Kaeo, a plot was
soon laid by them to cut him off, and capture the Jackall and
Prince Leboo, the first foreign vessels that ever entered the harbor
of Honolulu.
Captain Brown having apparently formed an alliance with Kalanikupule (if he had not stipulated to have the island ceded to him,
as has been hinted), placed too much confidence in the friendship of
these barbarians; and notwithstanding his exposure within a recently
discovered reef harbor, he, on the 1st of Jan., 1795, employed
most of the men of the two vessels in slaughtering and packing
pork, on shore, and in procuring salt from a place at a little distance from his mooring. Armed natives, taking advantage of this,
boarded the vessels, killed the captains and took possession. The
ship-men on shore, and the boat's crew collecting salt, were by
other natives assaulted and captured.  These captives were
shortly employed to fit the vessels for sea; under the immediate inspection of Kalanikupule and Kamohomoho, his prime
agent, who had but a little before been commissioned by Kahekili
to assist Vancouver in bringing to justice the murderers of
Hergest, but who had now been the instigator of this barbarous
piracy.
Scarcely had this now proud barbarian whom Kamehameha had
driven out of Maui, been allowed to exult in his triumph over his
brave uncle and his late friend and ally, Captain Brown, when the
thought of making himself master of the group occurred to him.
One of the boldest and wildest projects that a Hawaiian brain
ever conceived was then attempted, which was, for Kalanikupule,
availing himself of the aid of his foreign captives and a number of
his people, to sail with the two vessels for Hawaii; to get Kamehameha on board, and into the cabin, as he would be expected to
visit a foreign vessel that should come near his residence, and
thus secure a most important advantage for taking his kingdom.
In nine days the vessels were ready for sea, and a number of
canoes. Flushed with recent, and confidently expected success,
the haughty chieftain embarked according to his plan, selecting
some, and with great pomposity rejecting others, who wished to
embark with him.
The vessels were warped out of the harbor. The natives becoming sea-sick, the English rose upon them, and firing upon them,
and beating them with the butts of their guns, drove overboard
those who were on deck, and confined the king and queen and
one or two attendants, in the cabin. The vessels being thus retaken, they stood out to sea till morning, then coming within five
leagues of Waikiki, put their captives into a canoe and sent them




CONQUEST OF MAUI AND OAHIU.


47


ashore, and pursued thefr voyage, under the command of Messrs.
Lamport and Bonallack.*
After the death of Kahekili and Kaeo, who for fifteen years
had held in check the power of Hawaii, and the ambition of its
rulers, Kanehameha and his aspiring chieftains, in Feb., 1795,
passed over and ravaged Maui and its dependencies, spreading
misery and destruction in their paths.       Koalaukani, a son of
Kahekili, whom Kaeo had left in the governorship of that island,
unable without the co-operation of Oahu and Kauai, to withstand
the whole Hawaiian army, 16,000 strong, fled to Kauai; leaving
this distracted island to the disposal of the conqueror, who took
possession, and made a new distribution of the territory and improvements among his people.
After three months, he embarked on board a large fleet of
canoes, with his army, and invaded Oahu to subjugate its inhabitants.   In this expedition, Kaiana, who had often shown his
ambition, deserted the standard of Kamehameha, and landing on
the opposite side of the island, united with Kalanikupule, to defend it. The hostile forces met between the village of Honolulu
and the precipice of Nuuanu in the rear.      Kaiana was slain in
battle, with some three hundred men. The forces of Kalanikupule
were defeated, and their leader Bled to the mountains.     Numbers
attempting to escape through the narrow, precipitous gorge, are
said to have been precipitated down the precipice, and killed by
the fall.  Thus Kamehameha became the sovereign of this important part of the inheritance of the sons of Kahekili.t
Distress and destruction swept over Oahu, and the miserable
inhabitants who escaped death, felt the scourge of a victor's hand.
During a year's stay at Oahu, Kamehameha cherished the
desire of subjugating Kauni and Niihau, and undertook to build a
small vessel which he intended to arm for the expedition.    Meantime, Captain Broughton, of the English discovery ship Providence, touched at Hawaii, and left the grape vine, and was supplied with provisions by John Young, and a blind chief, at Kealakekua.   He touched also at Waikiki, Oahu, where the victorious chief proposed to salute him with his cannon, which he had
* The accounts of this transaction, given by the English, from Mr. Lamport's
manuscript, by Mr. Jarves, and by Mr. Dibble, are all widely different from each other,
and the diversity illustrates the difficulty of collecting facts respecting transactions
fifty years ago, in such a state of barbarism as then existed at Oahu-a barbarism
that seemed to forbid the establishment of a Christian mission there when Tahiti
was first entered as a missionary field.
t Concerning the end of this haughty king of Oahu, Kalanikupule, some
doubt. Some English writers and intelligent natives say "he was found dead
in a cave." Mr. Dibble says, a" he was sought out and killed." Mr. Jarves says, " he
fell gallantly fighting for his inheritance till the last." A war tippet, said to have belonged to him, was presented to me by the present king, about forty-five years subsequent to this victory of his father. In respect to his ally, Kaiana, the natives have
pointed out to the writer what they call his foot-prints, where he stood to throw his last
spear before he fell. These prints have been kept visible by the practice of the hatives, who, in passing, place their feet in therm, and attempt to assume his poslure.




WARS AND REIGN OF KAMEHAMEHA.


purchased, and also to barter for arms and ammunition, both of
which the captain declined. The king visited the Providence,
dressed in European garments, and a splendid feather war-cloak.
He importuned Captain Broughton for articles of riggingfor his little
vessel, which he was building at the harbor of Honolulu. He
counted on the certain subjugation of Kauai, and, in love of
slaughter and conquest, conceived the design of proceeding from
Kauai, to subjugate the Society and Georgian Islands; an account
of which he had received from some three or four Tahitians who
had come to Oahu in a merchant vessel.
" Was not this. world made for Caesar?" is a question the
spirit of which wvas very congenial with the feelings of this
Hawaiian Julius. Captain Broughton's arguments to dissuade
him from attacking Kauai availed nothing. Without waiting to
finish his little 40 ton nman-of-war, he embarked his army in
canoes and boats, causing the live stock of hogs, on Oahu, to be
destroyed, to prevent a revolt there in his absence, and also to
guard against the retreat of his army before they should have
taken the spoils of Kauai. Divine Providence defeated this bold
and unprovoked attack which he thus undertook; and by a tempest
drove him and his army back disappointed, to suffer with others from
the destruction of provisions w1vch he had himself rashly caused.
Many, to relieve their hunger, pilfered from the chiefs, and were
punished with great severity.
A revolt against Kaehammeha occurred, at this time, at
Hawaii, under Namakeha, one of his high chieftains, which
became formidable  At this period, the work of depopulation
was rapid through the whole group, and distress general.
On a second visit of Captain Broughton, in July of the same
year, Kamehameha boarded the ship, and entreated him to take
him, with some of his principal men, to Hawaii. But this he
refused, and passed on to Kauai, where the chiefs of the island
appeared to be at strife among themselves. Keawe, a grandson
of Paleioholani, appeared to have the control at Waimea. Koalaukani, who had been driven out of Maui, attached himself to the
young prince Kaumualii, son of Kaeo, and heir to the sovereignty
of that island, and opposing the claims of Keawe, was shortly
after killed. The young prince, about sixteen, without power to,
rule, dwelt for a time with Keawe, who was also subsequently
slain, leaving the sovereignty to Kaumualii.
Captain Broughton found it difficult to procure water, hogs and
vegetables, except in return for arms and ammunition. By his
resolute manner, he overcame the tabu on water, but passed on
to Niihau to procure the other needed articles. Here, too, he
met with difficulty. After two or three days' intercourse with the
natives, two of his marines were killed by them. Broughton's
party then fired on the people, destroyed sixteen of their canoes,
burnt down their village, and departed, thus closing another scene
in the Hawaiian tragedy.




TENURE OF LAND-TRAFFIC.


49


Kamehameha returning from Oahu to Hawaii, suppressed the
insurrection headed by Namakeha, who was slain. The undisputed sovereignty of Kamehameha was thus established over all
the group, except Kauai and Niihau, in 1796.
It is supposed that some six thousand of the followers of this
chieftain, and twice that number of his opposers, fell in battle during his career, and by famine and distress occasioned by his wars
and devastations, from 1780 to 1796. Who can duly estimate
the unnumbered wrongs, cruelties and distresses connected with
the ten thousand murders perpetrated in these barbarian struggles q
And what was the effect of such a course on the victors themselves? To Captain Broughton, " the conqueror and his chiefs
seemed intent on seizing everything they could grasp, their success having effaced every disposition to liberality."  Kemeeiamoku, he refused admittance on board the Providence, on account
of his outrage on young Metcalf, whom he had drowned. But
so far from showing any mortification or contrition, he avowed
his determination to capture the next vessel that should fall into
his power.
The leading chiefs at this period under Kamehameha, were
Keeaumoku, the father of Kaahuinanu, Kameeiamoku, the father of
Hoapili, Keaweaheulu, the father of Naihe, and Kamanawa. In
addition to these, were four others, deemed by the natives skilful, Kai, Kapaloa, Kaaloa and Kauakahi, who were sometimes
consulted in public matters.
Claiming the right of soil throughout his realm, and the right
to make and abrogate regulations at pleasure, and using the privilege of a conqueror who could not endure to have others enjoy
their just rights, Kamehameha wielded a despotism as absolute
probably as the islands ever knew. Retaining a part of the lands
as his individual property, which he intended should be inherited
by his children, he distributed the remaining lands among his
chiefs and favorites, who, for their use, were to render public service in war or peace, and in raising a revenue. These let out
large portions of their divisions to their favorites or dependants%
who were in like manner to render their service, and bring the
rent; and these employed cultivators on shares, who lived on the
products which they divided, or shared with their landlord, rendering service when required, so long as they chose to occupy
the land. Thus, from the poor man who could rent 8 or - of an
acre, up to the sovereign, each was, in some sense, dependent on
the will of a superior, and yet, almost all had one or more under
them whom they could control or command.
This, in a conquered, ignorant and heathen country, without
the principles of equity, was a low and revolting state of society;
where the mass could have no voice in enacting laws, or levying
taxes, or appropriating the revenue, or in establishing a limited
rent for the use of lands, fisheries or fish-ponds.  To conceive
of all as supremely selfish, and each superior as desirous to
4




WARS AND REIGN OF KAMEHAMEHA.


aggrandize himself at the expense of others, would do them no
injustice.
With the limited knowledge and skill they possessed, it would
hardly be expected that cheerful and productive industry would
thrive, even in such a clime and soil, unless the principles of
benevolence or a high public spirit could be engrafted in the hearts
of the people, or that the population could multiply while the
means of subsistence were scanty, clothing and lodging miserable,
pe,sessions utterly insecure, and all inheritance hopeless or uncer-..in.
The king, availing himself of his high position, engaged more
extensively in commerce, monopolizing the chief sources of gain.
The mountain forests being found to embrace the odoriferous
and oleaginous sandal-wood which, during his reign, was in good
demand in the China market, for incense and fancy articles, the
conqueror, claiming it as his own, by heavy taxation, employed
the people much in hunting out the trees, felling them, and
cleaning the wood, and bringing down on their backs ship loads
of it, from the mountains.
By this source of wealth, he was enabled to purchase boats,
guns, ammunition, ships and cargoes. Hundreds of thousands of
dollars worth of this wood, he bartered for goods, never to be
used; but which, being stowed away in insecure and unsuitable
store-houses, not to be given out or sold for the accommodation
of the needy laborer, were allowed to perish.  If the common
people had been allowed to buy these articles, what could they
have given him in exchange for them which he could not, without
giving goods, take from their hands at pleasure? Tons of the sandal-wood were exchanged for such commodities as useless tobacco,
and pernicious alcohol; and hundreds of tons for dollars. To
increase his gains and compete with the traders to China, he
procured and fitted out a ship, and loaded her with a rich cargo
of the wood, and sent her to Canton. But the speculation was
an utter failure; the charges for pilotage, anchorage, customhouse fees, and repairs, and the pay and extravagances of his
English commander and officers amounted to some $3000 more
than the avails of the cargo, which, probably, was not sold to the
best advantage.
The knowledge he bought so dearly respecting port-charges
and pilotage, induced him, from that time, to make port-charges
on all foreign vessels entering his harbor, except public vessels,
which were always free.
In the cutting and collecting of sandal-wood, he forbade the
people to fell the young trees, which, before maturity, were almost
valueless; but to leave them for his sons to inherit.  This fact,
and his charging his bird-catchers not to kill the little mountain
bird, from whose wing they plucked two ornamental feathers, but
to let them live for his children, struck the people as proof of a




ALLIANCE WITH KAUAI.


51


rare quality in a Hawaiian chieftain, and by his native biographers,
are deemed worthy of special eulogium.
To avoid insurrection, he is said to have endeavored to keep
the aspirants much about his person, and to have kept them poor
and dependent.
To check the violence which existed in a disturbed country, he
interdicted murder, theft, and robbery; and so far, at length,
restored the peace of the realm, that, as the people say in his
praise, "the aged could journey, and sleep by the way."
He derived assistance in secular affairs, from the counsel of
several white residents; particularly John Young, Isaac Davis,
and Don Marin. But with all his facilities, he never encouraged
or dared to allow a subject to rise to independent affluence.
Mr. Young, taking a female of rank for a wife, was himself
promoted to the rank of a chief, partly in consequence of the
services he had rendered in the wars of conquest, his strong
attachment to the king, and his ability and readiness to serve him.
He officiated for a time, as governor of Hawaii. Though at first
detained there against his will, he at length preferred to stay
rather than to return to England. He had twosonsand three daughters, who at length came under the instruction of the missionaries.
One of them has risen to the second rank in the kingdom.
To the foreigners, during this reign, the improvement of the people, as to letters, morals and religion, appeared hopeless, if at all
desirable. Those who took up their abode with them, easily
accommodated themselves to the native customs, morals, and mode
of living.
Provisions, wood, and water were supplied to ships on terms
advantageous to the purchasers, who, for a few pounds of bits of
iron hoop, could refresh their vessels. The reason for giving a
good hog, or two or three barrels of vegetables for a piece of hoop,
six inches long, was the cupidity of the trader, and the desire of
the natives to make such an article into a small adze, to take the
place of their stone adze of ancient time.*
Having remained at Hawaii four years, the king multiplied his
canoes, passed over to Lahaina, where Kameeiamoku, the father
of the late Hoapili, died, and repaired again to Oahu. Some seven
years after his conquest of that island, he mustered an army of
several thousand men, for a descent on Kauai.
With what show of equity he would have made war on the young
and unoffending Kaumualii, who had but recently been established
in the quiet possession of Kauai and Niihau, does not appear, and
probably that question was not even agitated. A pestilence invaded
his troops-cut off several of his counsellors-attacked his own
person —weakened his forces, and sweeping through the whole
* The iron hoop adze, at length gave place to the bended plane iron, lashed to an
adze handle, and which came to be one of the most convenient and common cutting
instruments of the natives.




WARS AND REIGN OF KAMEHAMEHA.


country, greatly diminished the population, and doubtless contributed to defeat the expedition.
The channel between Oahu and Kauai, being 75 miles wide,
often rough, and far more difficult to pass and repass with canoes
and open boats than the other channels, the conqueror had the
sagacity to conclude it would not be an easy matter to retreat to
Oahu, in case of disappointment and disaster; and he never
again undertook the passage. Nor was it then or ever after
necessary.
Kaumualii, to secure the peace of his little domain without a
contest with one of superior power, having received assurance
that he should be respected, visited Oahu, in person, on board an
American ship, whose captain pledged him protection. He was
well received by Kamehameha-made to him a nominal cession
of his country, and returning home in the same vessel that brought
him, he resumed, or continued the charge of his domain, as king
of Kauai and Niihau.
He engaged in the sale of sandal-wood-purchased guns, ammunition, and other articles, but on a much smaller scale than
Kamehameha. He erected a fort at the mouth of the Waimea
river-no small achievement for such a people. In this, he had
the assistance of Dr.Scheffer, a trader there, who had been'an agent
for the Russian governor, at Sitka, and whose movements gave
some occasion for suspicion that he was plotting to get possession
of Kauai. He was at length required to leave the country, and
the prejudice he excited against the Russians subsided.*
After a residence of nine years at Oahu, Kamehameha took a
business voyage to the windward, with his principal chiefs, on
board foreign vessels, accompanied by canoes and other small
craft. He touched at Lahaina, Kawaihae, Kealakekua; then at
Molokai and Lahaina again; and finally settled at Kailua, where
he resided about seven years. By this time nearly a generation
of the race had passed away, subsequently to their discovery by
Cook. How much of their strength had been exhausted by wars
and the support of armies, and how much by new and terrible
diseases, it is not easy to estimate. The population was greatly
diminished, and the residue unimproved in morals.
Whether we contemplate the horrors or the glories of the
rude warfare which wasted the nation, we are not to confine our
views to the struggles of armed combatants-the wdunds, the reproaches, and various evils inflicted on one another, but the burden of sustaining such armies deserves attention, and the indescribable misery of the unarmed and unresisting of the vanquished
party or tribe, pursued and crushed, till all danger of further
resistance disappeared, must not be forgotten. Especially do the
domestic condition of women, and the influences employed in


* See Hawaiian Spectator, vol. i., page 219.




KAAHUMANU S CONDITION AS A WIFE.


53


forming the character of the rising generation, demand our sympathetic regard.
Trained in heathenism, and on the battle-field, Kaahumanu, at
the age of thirteen, was taken into the number of the wives of
Kamehameha. The prowess of her father, his weight in council,
and his successful influence in establishing -the authority of
Kamehameha, and her being the daughter of the Queen of Maui,
previously to the reign of Kahekili, contributed to give her
consequence in the nation, and in the eyes of her husband.
She became the favorite of the conqueror, though in his course,
he had not less than twenty other wives, and many of them at the
same time. By twelve of his twenty-one wives, he had no
children, and by nine others, he had twenty-four. The amount
and the kind of attention which a young wife, among many,
could, in the circumstances of Kaahumanu, receive from such a
pagan polygamist warrior, and his heathen family, must have
failed of producing much domestic happiness as her share.
Subsequently to her accession, she had the mortification and
vexation to have him take, successively, two of her sisters,
younger than herself, Kalakua and Namahana. Still later, the
daughter of one of these sisters by a former husband he numbered
among his many wives, as one of peculiar beauty and sacredness
in his esteem, and entitled to peculiar attention, when very
young; one, who, after the king's death, became the wife of
Liholiho, and, on the introduction of Christianity, the wife of
Kanaina, and who has since risen to the second place in the
government of the islands.
It was deemed lawful and respectable for a chieftain to have as
many wives as he could get, and to turn any of them off at
pleasure, and supply their place by obtaining the wives and
daughters of others. The bond of marriage, if such their union
could be called, in strict propriety, was of little value.
Although Kaahumanu was the favorite of the king, still she
often had to endure his anger, and experience violence from his
iron hands, as many a Hawaiian wife, less honored, and less
firmly attached, can testify was customary, even where polygamy
did not foster jealousy, envyings, bickerings, strife and cruelty.
At the time the reconciliation between Kaahumanu and her
husband was effected by the address of Vancouver, she begged
him to make Kamehameha promise not to beat her. Still she
occasionally made manifest the natural independence of her
character. In the early part of their residence at Oahu, after the
conquest, some difficulty between them occurred, when she
determined on making the passage to Kauai, by herself,embarked in a beautiful single canoe, and nearly accomplished
her design.  She was, however, brought back to Honolulu,
when she complimented Captain Broughton, of the Providence
with the present of the canoe in which she had made the bold
attempt.




54


WARS AND REIGN OF KAMEHAMEHA.


How it would be possible for a barbarian warrior to manage
from one to two dozen wives-some young, and some old-some
handsome, and some ugly-some of high rank, and some low,
without martial law among them, or without resorting to despotic
violence, or how he could regulate his own course among them,
without hostile outbreaks, in reference to some parts of his
numerous and complicated family, it would be impossible to show,
and extremely difficult to conceive. It is certain that in fact he
accomplished neither.
Kalakua, the late governess of Maui, who gave me much of
Kamehameha's domestic history, says of him, " He kanaka epeehi
no ia; aole mea e ana ai kona inaina.  He was a man of
violence,-nothing would pacify his wrath."  She said she was
once beaten by him, with a stone, upon her head, till she bled
profusely, when in circumstances demanding his kindest indulgence and care, as a husband.
An English resident, who enjoyed his confidence as fully and
long as any foreigner, says, he has seen him beat Kaahumanu
with severity for the simple offence of speaking of a young man
as " handsome."
Captain Douglass speaks of his violent temper and rashness,
judging that ' those about him feared rather than loved him;"
and says, " Conceiving himself affronted, one day, by the chiefs
who were on board, he kicked them all by turns, without mercy,
and without resistance." His energy, ambition, and success, which
gained admirers among natives and strangers; his liberal attention to public vessels, after the establishment of his power; his
readiness to meet the views of foreigners in the pursuit of mercantile gains and low pleasures, under his protection, secured for
him a higher reputation than his conduct and disposition would
justify, when tried by the laws of morality. When multitudes in
the nation who regarded him as an invader, tyrant, and oppressor,
had perished before him, it was natural that those who escaped
death, and were afterwards protected, should learn to respect and
obey him, and that those whom he led to victory and to enlarged
possessions, should highly honor him as a good chief, compared
with predecessors and contemporaries, though there was much to be
censured in his temper, his principles and his policy. When he
added Kalakua to the number of his wives, she says, " Kaahumanu
was angry." This may have been to her credit, if it is ever to the
credit of a wife to be and to appear angry at the conduct of a husband. She was sprightly, beautiful for a Polynesian, and engaging,
when young; and Kamehameha was exceedingly jealous of her.
His admirers speak freely of a peculiar edict which he put forth, and
which gives a striking view of the state of society, that if any man
should have illicit intercourse with Kaahumanu, however high his
rank might be, he should be put to death. What an edict for a
sovereign to spread before the nation, respecting a favorite wife
by name! And what an execution was that of one of his chieftains,




HELPLESS MORAL CONDITION OF THE REALM.


55


under this singular edict, which made death the penalty for one
of the guilty parties, though the same crime, in general, was to
him, and the nation, of little or no account! But the severe and
bloody penalty, the pointed specification, the jealousy, watchfulness, and partial love of the king, and the queen's love of
influence, power, and reputation, and her attachment to her
husband, all proved ineffectual as a safeguard, without moral
principle or the fear of GOD. Naihe and other chiefs who feared
their sovereign's frown, and knew not how soon they might feel
its force, at his command, put their hands to the work of
strangling Kanihonui, one of their compeers, who was alleged to
have exposed himself to the action of that despotic edict.
Ruling Hawaiian chiefs insisted rigorously on the observance
of the religious rites, put their own hands to the bloody and
quivering human sacrifice, and charged their successors to sustain
the system to the utmost. Nor did Kamehameha appear at all
willing to abrogate or relax the ancient system of tabu, or
discountenance the* nation's dark and bloody superstitions. He
would even seize and sacrifice men to prevent the fatal termination of the sickness of a wife, if a murderous priest recommended
it, while nothing was done for the moral improvement of his
wives or any other part of the nation.
Now, if such as has been described, were the condition and character of the favored daughter of one of the high and prosperous
nobles of the land, and the favorite wife of the most powerful, successful, and intelligent chieftain the islands had ever known, what
must have been the condition and character of the mass of the people, and especially of the wives and daughters of the subjects of
such a master? How easily did the prince of darkness, who, entering Paradise, deceived and ruined the holy mother of the human race,
triumph and rule over her deluded and debased daughters, driven far
from the delights of Eden, and cast on the dreary and dark shores of
Hawaii! These outcasts from the presence of God, being given
over by him, how perfect the conformity of the disposition and
circumstances of the rising generation, and their general character
with the malevolent wishes of the destroyer! No pious mother
watched with ceaseless care over their infancy and childhood.
No untiring solicitude, or well directed paternal skill, was applied
to curb the will and train the opening mind to filial duty. There
was no moral teacher to instil sound first principles of action into
their minds, and to array before them proper motives to virtuous
feelings, well directed efforts, and benevolent achievementsmotives which are indispensable, and which the Word of God
presents to the children of Christian parents; no skilful tutor in
the arts and sciences, to discipline their mental powers and put
them on the stretch to understand the works and Word of God,
and the character, duty and destiny of his intelligent creatures.
Without these, or like influences, found needful everywhere, to
mould, beautify, and elevate the character, how is it possible for




WARS AND REIGN OF KAMEHAMEHA.


a people to rise from the dust and abominations of heathenism?
While the tendencies of human nature are so decidedly and
strongly downward as they are proved to be, its elevation in such
circumstances must be impossible.  So forcibly have thinking
minds been impressed with the stereotype character of the habits
and religion of the Hawaiians, that they supposed Christianity itself
could not change them for the better.  Even with the torch of
Philosophy in their hands, and the lamp of Salvation before their
eyes, they supposed the Hawaiians would refuse the offers of the
Gospel as unwelcome and powerless.
If, then, a radical reformation, even with good instructions, good
models, and good influences, diligently employed for years, was
deemed so hlpeless, what possible ground of hope for it could
there be, when, instead of any aid of this kind, the minds and
hearts of all were continually buried in the darkness and pollution
of thickest heathenism? But if it were possible, it must, to the
last degree, be improbable, though the knowledge of the existence of God and of the falsity of idols is quite attainable from
nature; and, therefore, all who worship creatures are without
excuse. If any possible means in a single case (suppose that of
Kaahumanu in her destitution) could awaken a desire, and prompt
the intention, to rise from the course of superstition, sensuality,
and crime in which parents, superiors, chiefs, and priests led the
way; how could the intention be successfully carried into execution, without the precepts and motives of the Bible, while the
soul was surrounded with ten thousand baleful influences, which
pervaded the whole nation? Could a single heart become selfrefined, while affected by its own sinful habits, misled by its own
conceptions, and daily subjected to the pestiferous action of the
mass of corruption all around, and to the hidden snares and open
assaults of the arch tempter?  How difficult for one of common
powers, even with enlightened conscience, in such circumstances,
to withstand a foe who betrayed, and with triumphant malevolence cast down one in the full vigor of a holy and highly intellectual mind, while in fellowship with God, and in a state free
from the corrupting example of a gay, sinful, fashion-loving world,
and from the influence of a gloomy and crushing superstition.
With this view of the helplessness of a whole nation, we can
hardly fail to admire the benevolence of the injunction, " Go ye
into all the world and preach the Gospel to every creature;" nor
can we too deeply deplore the fact, that the earliest intercourse of
the representatives of Christendom with the heathen should so
often have a decided tendency to confirm their vices, augment
their pollution and misery, and complete their ruin.




CHAPTER III.


PREPARATORY MEASURES FOR PLANTING A CHRISTIAN MISSION AT
THE SANDWICH ISLANDS) 1809-1819.
Origin of the Mission-Foreign Mission school-Death of the first Convert-Ordination of Missionaries-Appointment of assistant Missionaries-Mission Church
-Instructions-Embarkation-Voyage around Cape Horn-First appearance of
Hawaii and its Inhabitants-Death of Kainehameha-Accession of his sonPolitical station of Kaahumanu-Infraction of the tabu-Suspension of public
sacrifices-Rebellion-Victory of Kalanimoku-Cause of the innovation.
SIMULTANEOUSLY with the first impulses of foreign missionary
feeling in the breasts of American Christians, in the current century, two tawny youths of the Hawaiian race, Opukahaia (Obookiah)
and Hopu, from " a boy's notion," as 0. said, but led by the
hand of Providence, attached themselves to an American trader,
Captain Brintnel, at the islands, and sailed with him to the United
States. They landed in New York, in 1809. They were early
taken to the theatre ' to see the curiosity," as one of them called
it; and like the mass of foreign seamen who then visited our cities
without being improved in their morals, were for a time exposed
to the evil of being confirmed in vice and ignorance, and in utter
contempt of the claims of Christianity. The two youths accompanied Captain Brintnel to New Haven, Ct., where they soon
attracted the Christian sympathy of some of the students, who
offered to teach them, foremost of whom was Mr. E. Dwight.
Their prompt and successful efforts, their docility and grateful
attention, promised soon to reward their teachers. Opukahaia
represented himself as a homeless, miserable orphan, having seen
both his father and mother bayoneted by a victorious party, in a
bloody strife, " to see which should be the greatest."
In the course of a few years' residence, at different places,
among Christian friends, he found a Redeeming Friend, and a
Heavenly Father, and gave evidence of true conversion.
Acquaintance with these youth, and their readiness to avail
themselves of Christian instruction, called attention to others who
came from time to time from the same country.  The friends of
Christ were led to look upon these sons of Paganism, providentially brought to their doors, as having a claim for sympathy, care
and instruction in the Christian doctrine, and attempting to meet
this claim, they cherished the reasonable hope that suitable efforts
to enlighten and convert them, would tend to the evangelization
of their nation.




58


FOREIGN MISSION SCHOOL.


Early in 1816, the Rev. Messrs. A. Bingham and J. Harvey
drew my attention to the work of training these youths for missionary service and conducting them to the Hawaiian field. But
not having finished my collegiate course of study, and wishing to
prosecute uninterruptedly, a three years' theological course, I
declined the service which they commended to me. 
Other youths, from other islands, and from several of the aboriginal tribes of the American continent, were found to be desirous of
receiving instruction, giving similar promise of aid to the cause
of improvement, among their respective tribes. Aiming to secure
the salvation of these strangers, and to make their agency available in spreading the Gospel in heathen countries, the American
Board of Commissioners for Foreign Missions established, in 1816,
a school at Cornwall, Conn., for the sons of various heathen
tribes, where they were taught the rudiments of an academical
education and the doctrines and duties of the Christian religion,
to which their superstition readily gave place.
The object of this school was, in its constitution, declared to
be, " The education, in our country, of heathen youths, in such a
manner, as, with subsequent professional instruction, will qualify
them to become useful missionaries, physicians, surgeons, schoolmasters or interpreters, and to communicate to the heathen nations
such knowledge in agriculture and the arts, as may prove the
means of promoting Christianity and civilization."
This school embraced Opukahaia and several other Hawaiians,
eight Cherokees, three Stockbridges, two Choctaws, two Oneidas,
two Caughnowagas, one Tahitian, one Marquesan, and one Malayan.
Here the hopes of the churches were encouragedby the progress of
the pupils underthe instruction of the Rev. H. Daggett, and especially by the evidences of piety and of mental capacity exhibited by
Opukahaia, Hopu, Honolii and others from the Sandwich Islands.
The generous heart of Opukahaia, touched by Divine grace,
glowed with gratitude to God and his people for the Christian
privileges which he was allowed to enjoy, and melted in compassion for his heathen brethren, at his dark home, though their
violence had made him an orphan. His ardent, growing desire to
use his improved powers in conveying the Gospel to his perishing countrymen, gave high promise of his usefulness among
them, if, in the providence of God, he should return to his native
shores. While all was uncertain as to his return, and the sending forth of a mission to that dark field, Opukahaia, in his newly
acquired and imperfect English, expressed feelings of confidence
in God and of compassion for his countrymen, which drew the
hearts of Christians more and more closelyto him and his distant
dying tribe. In a manner apparently childlike, he said,C" God will carry through his work for us. I do not know what will
God do for my poor soul.  I shall go before God and also before
Christ. I hope the Lord will send the Gospel to the heathen land,




FOREIGN MISSION SCHOOL.


59


where the words of the Savior never yet had been. Poor people! worship the wood and stone, and shark and almost everything their god.
The Bible is not there, and heaven and hell, they do not know about
it... 0 what a wonderful thing it is that the hand of the Divine
Providence has brought me from that heathenish darkness where the
light of Divine truth never had been.  And here I have found the
name of the Lord Jesus in the Holy Scriptures, and have read that his
blood was shed for many.
" 0 what a happy time I have now, while my poor friends and relations at home, are perishing with hunger and thirsty, wanting of the
Divine mercy and water out of the wells of salvation.  My poor
countrymen who are yet living in the region and shadow of death,
without knowledge of the true God, and ignorant of the future world,
have no Bible to read, no Sabbath. I often feel for them in the night
season, concerning the loss of their souls. May the Lord Jesus dwell
in my heart, and prepare me to go and spend the remaining part of
my life with them. But not my will, 0 Lord, but thy will be done."*
He spent a little time among the Theological students at Andover, by whom he was instructed, and to whom he evinced a
strong desire to understand the Word of God.  But the high
hopes entertained by the friends of missions, that Opukahaia might
be an humble apostle to his idolatrous countrymen, were soon
buried with him in his early grave at Cornwall, Ct., and many
felt the affliction.
Great as were the disappointment and grief at his departure,
there were consolations in the reflection that the dear youth had
himself been plucked as a brand from the burning, and made a
trophy of redeeming mercy; and in the hope that his timely conversion, his missionary zeal, his brief and consistent Christian
life, and his affecting death, would fan the missionary spirit and
hasten the promulgation of the Gospel on the shores that gave
him birth. Deeply as his unexpected death was felt, and loudly
as we were called on by it " to cease from man whose breath
is in his nostrils," it had no tendency to diminish the little ardor
of the writer of this narrative, for evangelizing the Hawaiians, who
had now lost such a friend and intended teacher. Visiting the
Foreign Mission school, during a vacation of the Theological
Seminary, at Andover, and feeling a new impulse to become a
pioneer in the enterprise of spreading the Gospel in that dark
portion of the Pacific Isles, I freely offered myself to the American
Board for that purpose, and was accepted by their Prudential
Committee, in the summer of 1819; and soon after, Mr. Thurston,
my class-mate, offered himself for the same work, and was
likewise readily accepted. We completed our course of Theological studies, at Andover, Massachusetts, in September, 1819.
On the 29th of the same month, we were, at the request of the
Prudential Committee, solemnly set apart, at Goshen, Connecticut, for the work of this ministry. An unusual degree of
Memoir of Obookiah.




60


6  MISSIONARY CHURCH.


enthusiasm prevailed there among the friends of the Hawaiian
race, as many remember, and the missionary zeal of many was
awakened or greatly increased. The language of the impulses
of the Spirit seemed to be, " Go quickly to the rescue of the
dying heathen, and I will go with you," and the Church responded,
" Go quickly." Nearly simultaneously, twelve others, sons and
daughters of the Church, offered themselves, and were accepted
as assistant missionaries for that field. Their earnest language
was,-" Here are we,-send us."
Within two weeks after the ordination in Goshen, the missionary
company assembled in Boston, to receive their instructions and
embark. There, in the vestry of Park Street Church, under the
counsels of the officers of the Board, Dr. S. Worcester, Dr. J.
Morse, J. Evarts, Esq., and others, the little pioneer band
was, on the 15th of Oct., 1819, organized into a Church for
transplantation.  The members renewed their covenant, and
publicly subscribed with their hands unto the Lord, and united in
a joyful song.
O happy day that fixed my choice
On thee my Savior and my God!
Well may this glowing heart rejoice,
And tell its raptures all abroad.
'Tis done-the great transaction's done,
I am my Lord's, and he is mine;
He drew me, and I followed on,
Charmed to confess the voice divine.
High Heaven that heard the solemn vow,
That vow renewed shall daily hear;
Till in life's latest hour I bow,
And bless in death a bond so dear."
In these solemn and memorable transactions, the parties
cherished the delightful expectation, that the prayer then offered
by one of the Missionaries, " that this vine might be transplanted
and strike its roots deep in the Sandwich Islands, and send forth
its branches and its fruits till it should fill the land," would not
only be heard in Heaven, but ere long, be graciously answered to
the joy of the Hawaiian people, and of their friends throughout
Christendom.
The object for which the missionaries felt themselves impelled
to visit the Hawaiian race, was to honor God, by making known
his will, and to benefit those heathen tribes, by making them
acquainted with the way of life,-to turn them from their follies
and crimes, idolatries and oppressions, to the service and
enjoyment of the living God, and adorable Redeemer,-to give
them the Bible in their own tongue, with ability to read it for
themselves,-to introduce and extend among them   the more




LAY AND FEMALE LABORERS REQUIRED.


61


useful arts and usages of civilized and Christianized society, and
to fill the habitable parts of those important islands with schools
and churches, fruitful fields, and pleasant dwellings. To do this,
not only were the Spirit and power of the Highest required,-for,
" Except the Lord build the house, they labor in vain that build
it," but, since he will not build his spiritual house, unless his
laborers build it, the preacher and translator, the physician, the
farmer, the printer, the catechist, and schoolmaster, the Christian
wife and mother, the female teacher of heathen wives, mothers,
and children, were also indispensable. Nor could this work be
reasonably expected to be done by a few laborers only, at few
and distant points, and in the face of all the opposition which
Satan and wicked men would, if possible, naturally array against
them.
In conformity with the judgment of the Prudential Committee,
the pioneer missionary company consisted of two ordained
preachers and translators, a physician, two schoolmasters and
catechists, a printer and a farmer, the wives of the seven, and
three Hawaiians.
Mr. Chamberlain and his wife, in the prime of life, feeling the
claims of the heathen on them, were willing to leave their
friends, their pleasant home and farm in central Massachusetts, and
embark for the islands, with their five children, three sons and
two daughters, rather than to withhold their personal labors from
~the heathen.
Christ undoubtedly requires all his followers to bear their cross,
and to forego or forsake whatever comes in competition with
rendering him the highest service, while, for everything sacrificed
with a right heart, for the purpose of honoring him, and extending
his gospel, he gives the unfailing promise of manifold more.
Many who admit that the Lord encourages and commands his
Church to give the Gospel to the heathen, decline the service, on
the plea that they are not qualified for it, forgetting that he, who
commands and calls, can give the grace that is needful, and that
qualifications may be increased while life and strength continue.
One of our pioneers, Mr. Whitney, though he had but just entered
on his Sophomore studies, at Yale College, felt so strongly
impelled to hasten to the Sandwich Islands, that with the consent
of his instructors, and the approbation of our Board, he concluded to forego the further advantages of that institution, and
embarking at once, in this enterprise, to prosecute his studies
on board ship, and in the field, and become a preacher to the
heathen when he could command their language,-and this he
accomplished.
The plan of taking females from this country to live or die
among the barbarians of Hawaii, appeared to many objectionable
and forbidding. It was deemed advisable to send out the frame
of a house for the accommodation of the, mission in their new
abode.  This was subsequently transported to the islands,




62


MISSIONARY AND CHRISTIAN VOWS.


gratuitously, through the generosity of Messrs. Bryant & Sturgis,
of Boston, prompted by sympathy for the females of the mission,
for whose habitations they believed the grass-thatched huts of
Hawaii would be unsuitable. Such was the apprehension of these
gentlemen that our families could not long remain among those
barbarians, amid the privations and suffering to which they
would be exposed, in so rude, so dark, so vile a part of the world
as they knew the Sandwich Islands to be, that they gave their
ship-masters visiting that quarter, instruction to offer them a free
passage back to the United States. While thousands treated the
self-immolation of the missionaries, and the general plan of
seeking the good of the heathen, at Christ's command, whatever
it might cost, as truly commendable, tens of thousands regarded it
as foolish or fanatical, an uncalled for sacrifice of comfort, property,
and life. By many, the missionaries were urged to a different
course, because there was so much to be done at home, or because
it would cost so much to complete the plan abroad, or because
they did not think it of mucli importance that the heathen should
ever hear the Gospel. Nearly all the early missionaries from the
United States, on resolving to devote themselves to the heathen,
were strenuously opposed by their parents, relatives and friends.
But those who opposed this cause, had either given too little
attention to the pressing necessities of the heathen, and the
ability and duty of Christians to give them the Gospel; or they
were under great misapprehensions as to the detriment that might
result to kindred, and country, and home, from foreign missionary
efforts; or they had far too small a degree of regard to the
authority of Christ, and the high claims, and holy principles of his
religion, which require those who enjoy the Bible, to love their
heathen neighbors, in such a sense as to be willing to visit them,
or send them missionaries, and to make sacrifices to supply their
wants.
The members of our mission, brought together from different
parts of our land, feeling bound by the will of God to enter on
the missionary work, subscribed to vows (it may be well to observe), similar in their nature and extent, to the public vows of
all who properly join themselves to the Lord and his people.
The specification of a design to convey the Gospel to a particular tribe, marked a difference from ordinary Church covenants, less
than might at first glance be supposed; for all true churches
engage, by covenant, to do the Lord's bidding. The true convert
is bound to observe the ordinances and to extend the influence of
the Gospel, because Christ requires it, rather than because of his
own engagement. To know, to be qualified, to have opportunity,
constitute the special call to do good.  And for aught that appears to the contrary, the Divine injunction to teach men universally to observe all the commands of the Redeemer, is a call to
teach, extended by him to every son of Zion whom he qualifies
thus to serve him.




INSTRUCTIONS BY DR. WORCESTER.


63


That every church of Christ is bound to serve him with the
same spirit of consecration and self-denial as any foreign missionary band, cannot reasonably be questioned, for whether we
go up to the missionary field of battle, or tarry by the stuff, we
have " one faith, one Lord, one baptism," one Bible, and one
standard of Christian duty by which we shall all be judged. That
a missionary laborer, or a missionary Church, ought to possess a
degree of consecration far higher, and to practise self-denial far
greater than what ordinarily appears in the churches, cannot be
doubted. Still, God's claim on the missionary, the wealthy publican, the rich young man, the affluent Mary, and the poor widow,
for the fullest revenue of honor which it is possible for them to
render him, is equally imperative.
The mission received the public instructions of the Prudential
Committee given by Dr. Worcester, on the evening of the 15th
of Oct., at Park St. Church, when one of these pioneers preached
" on the grand design of the Bible to promote benevolent action."
In the course of an interesting week of final arrangements for the
expatriation of our little Missionary Church, the members of it
invited their fellow Christians to unite with them in renewing
their oath of allegiance to the Savior at his table, and were in this
solemn exercise, and in various other ways, allowed to mingle
with sympathizing friends who took commendable pains to cheer
them on in their untried course.  Many churches, in different
parts of the country, moved by the same spirit, engaged in
special, earnest prayer for the success of this mission, and many a
heart began to anticipate the happy result of the enterprise.
Mr. Evarts, the treasurer, having engaged a passage for the
mission on board the brig Thaddeus, Captain Blanchard, for
$2,500, exclusive of provisions for a long voyage, she was made
ready for sea, by the 23d of October.  In the forenoon of that
day, Mr. Thurston gave the parting address of the mission to its
friends, at Park St. Church, that monthly concert temple dear to
many a missionary heart. They repaired together to the wharf,
where they united in a parting hymn, pledging a close and permanent union though far and long separated;" When shall we all meet again?When shall we all meet again?Oft shall wearied love retire;
Oft shall glowing hope expire;
Oft shall death and sorrow reign,
Ere we all shall meet again.
" Though in distant lands we sigh,
Parched beneath a hostile sky;
Though the deep between us rolls,
Friendship shall unite our souls;
And in fancy's wide domain,
We shall often meet again.




64


EMBARKATION OF THE PIONEERS.


" When the dreams of life have fled;
When its wasted lamps are dead;
When in cold oblivion's shade,
Beauty, power, and fame are laid;
Where immortal spirits reign,
There may we all meet again."
A fervent and appropriate prayer was offered by the Secretary
of the Board, and the mission was affectionately commended to
the grace of God, and immediately conveyed to the brig by a
barge furnished for the purpose by a U. S. Naval officer, they
being still accompanied by the Secretary and Treasurer and a few
other friends.  When these had given the parting hand and benediction, they descended into the boat and began to move off. The
tender and benignant look of Dr. Worcester, as the boat left our
vessel, turning his eyes upon the little band looking over the
rail, as if he would say, my love be ever with you, will not
soon be forgotten. When they had reached the wharf, the brig
weighed anchor and set sail, and as we dropped down the stream,
they waved their handkerchiefs, till out of sight. Though leaving
my friends, home and country, as I supposed for ever, and trying
as was the parting scene, I regarded that day as one of the happiest of my life.  But loosing from our beloved country, and not
expecting ever to tread its shores or look upon its like again, with
what intense interest did we gaze upon its fading landscapes, its
receding hills and mountains, till the objects successively disappeared in the distance, or sank below the horizon.
For the first month out, the sea was rough, and the winds not
favorable, and most of the passengers felt the inconvenience of
their new mode of life; and some suffered much and long from
sea-sickness. In one instance, we were, for fourteen days and
nights (like Paul in Adria), driven up and down between 37~ and
39~ N. Lat., and, (luring a period of 24 days that we were tossing
and rolling, we made but five degrees toward the equator, and in
the meantime, shipped a sea that carried away the starboard
waist-boards and overturned the caboose.  The remark was then
made in our journal;a November 17th. We cannot but conclude that he who controls
the winds and the waves and conducts the affairs of nations, is either
kindly withholding us from dangers and disasters at Cape Horn, or
operating changes at the islands favorable to the introduction and success
of this enterprise. He is inuring us to the hardships, and preparing
us for the trials of missionary life. He spreads our table on the face
of the deep; gives us the comfort of returning health, teaches us to sit
with meekness at his feet, and learn his will, and trust in his all-sufficient grace."
The following day we were indulged with favorable winds, and
the rest of the voyage was, for the most part, agreeable and prosperous, allowing us generally several hours a day for study.




PASSAGE THROUGH THE ATLANTIC.


66


We entered the torrid zone, Dec 2d, 40 days from Boston;
crossed the Equator on the 13th, and spoke the ship Mary on the
15th, and sent by her a package of about 30 letters, to our friends,
gratified to report progress. Jan. 4th, 1820, off the mouth of the
Rio de la Plate, we experienced a gale from the north. Its violence rent several sails; we ran under almost bare poles, and
learned what it is for mariners to " reel to and fro, and stagger
like a drunken    man."    The tossing mountains around us
" skipped like rams and the little hills like lambs."  The foaming
surges lashed the trembling sides of our little bark, and drenched
her decks. The rain, like hail, pelted the poor sailors, as they
clung to the rigging, through which the wind whistled; and the
spray swept over the face of the deep, like the driven snow in a
northern winter's day. But he, who said to the raging tempest,
" Peace, be still., afforded us protection, and gave us peace
within.
We passed through the Straits of Le Maire, and on the following
day, Jan. 27th, 1820, noticed the changeful weather in that forbidding region, and made some memoranda of what passed within
and without, as follows;Ten o'clock, A. M. With a fine morning and a fair Breeze, which
sprang up soon after the last evening's sacrifice, we find ourselves delivered from the dangers of Le Maire, and rapidly and pleasantly advancing towards our turning point, the place of hope and fear, while the
pointed mountains of Staten-Land fall astern and sink below the horizon.
One o'clock, P. M. Every hour is big with interest. While at the
rate of eight knots an hour the brig serenely cuts her way, the long
looked for cape rises to our view, and all hearts leap for joy.  But in
the midst of congratulations, while we gratefully acknowledge that we
are blest, not only with undeserved, but unexpected favors, and that
our times and seasons are at the disposal of an All-wise Providence, it
becomes us to rejoice with trembling, lest we should not sufficiently
glorify God in view of his gracious smiles.
Two, P. M. The wind rises-dark clouds begin to hover roundan approaching whirlwind is announced. " All hands on deck."
"The dead lights in"-the companion-way closed-the passengers imprisoned below deck. 
Half-past two. For a moment, our Heavenly Father seemed to hold
the rod over us. The wind subsides. A gentle rain descends-Light
breaks in; our Father smiles again; we know that he who made Cape
Horn and placed it here as a way-mark, which the tempests of sixty
centuries have not been able to remove, can conduct us around
it in safety; nor shall whirlwinds or storms prevent us from erecting on
it the Ebenezer of the Sandwich Islands Mission.
Three, P. M.   The wind rises suddenly. " J.ll hands on deck"
resounds again. The waves lift themselves up; the waters roar. Qur
little trembling bark, with her invaluable freight, yields to the opposing currents, and lightly bends her course toward the south.
Four o'clock.  The sun breaks out in the clear western sky, while
5




66


CAPE HORN.


the dark tempest, passing on to the east, bears down upon the waters
of the Atlantic, leaving us running briskly south, while the cape sinks
behind a pleasant sea.
Six o'clock. The sun shuts in behind a dark cloud. A squall approaches.
Seven o'clock. The sun breaks out again and smiles.
Eight o'clock, P. M. While our vessel was lying to and tossing on
the rising billows, her sails close furled, her decks drenched with a
heavy spray continually breaking over her, and a strong west wind, as
it roared through the rigging, drifted her reluctantly towards the south
east, we assembled, as usual, at that hour, for evening prayers, read
the 46th Ps., and sang the 83d hymn of the Selection, acknowledged
" the good hand of our God upon us," in his past, undeserved favors,
endeavored to lay ourselves peacefully at the feet of Divine Sovereignty,
and to implore the kind protection, the sure guidance, the continued
presence and blessing of him whose unfailing goodness constrained us
to say, " Hitherto hath the Lord helped us." We sang, " Jesus lover
of my soul." Through the evening, while his waves and billows seemed to go over us, we felicitated ourselves that this gale had not been
commissioned a little sooner, which might have dashed us on the rocks
of Staten-Land; and we could say, " The Lord of Hosts is with us,
the God of Jacob is our refuge."
During 24 hours, we went about two degrees to the eastward,
and made about 50 miles southing; most of the whole a loss. Our
hearts were somewhat tried to be driven away from our course, and
from our object, just at the moment when, with exultation, we seemed to be turning the goal, to bend our way north-westerly, directly
towards our desired and destined field, and still to find ourselves
in Lat. 560 28', Lon. 650 30'. Though we had passed almost a
sleepless night, and the commotion of the elements continued
through the 28th, we were not denied the comfort of a good degree of calm resignation, and unshaken confidence in the Captain
of our Salvation.
On the 29th, our ground was regained, the Cape in sight as before,
and our praises called forth to him " Whom winds and seas obey."
One of the happiest Sabbaths of the voyage was the 30th of
January, when we passed the Cape, and we found the region of
terror and danger to be the place of our special rejoicing, and we
united in a grateful song, which was composed at the time, to
celebrate the event, and denominated our
EBENEZER.
With joyful hearts and grateful praise,
Our Helper God, thy name we hail,
Our EBENEZER here we raise,
While round the stormy cape we sail.
Conducted by thy sovereign hand,
Mysterious, mighty, wise, and good;
We left our friends and native land,
To toss upon the raging flood




SPEED IN THE PACIFIC.


67


When adverse winds our course delayed,
And dangerous currents rolled below,
Thy voice the roaring tempest stayed
And made the breeze propitious blow.
From want, from pestilence, and: death,
Defended by thy gracious care,
To thee we raise our tuneful breath:Our Rock of Help forbids our fear.
This way-mark, source of boding fears,
Fixed by his hand who rules above,
The tempests of six thousand years
Have ne'er been able to remove.
So shall'our grateful record stand,
" THUS FAR BY THY KIND AID WE'VE COME, 
So will we trust thy constant hand
To bring our souls in safety home.
During the week, from the 28th of Jan. to 4th of Feb., we ran
12 degrees westward, between 56~ and 600 S. Lat.  The days
were long, having about seventeen hours sun. The twilight
passing along the southern horizon, from west to east, under the
south pole, continued from sunset to sunrise, or seven hours.  It
was mid-summer there, but the mercury stood but 12 degrees
above freezing point, at the close of a long summer day, Feb. 2d.
Icebergs, or fields of ice were possibly not far distant. Winter
clothing was required to make us comfortable. From the 7th of Feb.
to the 7th of March, we ran 50 degrees to the northward, and 30
westward. It was the opinion of some of the officers that no vessel
ever passed more rapidly or pleasantly from Cape Horn to that
point, than that which conveyed our mission.  On the 11th of
March we had an unusual visitor, against which missionaries at
sea should be on their guard. Several of the brethren and others,
having been many weeks denied the privilege, allowed themselves
the pleasant and healthful exercise of bathing in the ocean, when
nearly becalmed in the torrid zone.  A few minutes after they
had returned safely on board, while a sailor was painting the bowsprit, with his feet in the water, a large shark approached him,
whose destructive jaws he narrowly escaped.  The shark played
or raved round the vessel, with the boldness and fierceness of a
hungry tiger, and put up his nose to the side of the brig to smell
the track where the swimmers had ascended from the water. G. P.
Kaumualii and one of the officers, dexterously put a snare upon
him, as he passed under the main-chains. The vigorous floundering of this Leviathan made the sea boil.  He seized hold of the
end of a pole with his teeth, by which, in connexion with the
rope on his flukes, the shipmen and passengers drew him up the
side of the vessel upon deck.  It was found that he had swal



f68       LMR. WHITNEY'S EXPOSURE AND ESCAPE.
lowed a bone, which the cook had thrown overboard while we
were bathing, so that he must have been near at the time.  The
mingled emotions of gratitude for deliverance from danger, so
recent, but then unknown, and so effective an admonition to be
suitably on our guard, and of pity for a nation so degraded as to
regard this monster as a god, and of confidence that he who had
shut this lion's mouth, would hold in check all our enemies, and
triumph over all the vanities of the heathen, cannot be easily described.
Somewhat similar emotions of gratitude and praise were
awakened subsequently, by another singular occurrence, three
days before we reached the islands. Mr. Whitney, for the purpose
of getting needful bodily exercise, undertook to assist in painting
the outside of the vessel, standing on a suspended plank, and endeavoring to secure himself, by grasping with one hand, a rope
fastened above him. From this position he was thrown into the
sea, and was left astern, calling for help, and struggling in vain
to overtake the vessel, which was under full sail. Instantly, several buoyant articles were thrown overboard to aid him.  With
this self-possession, and skill in swimming, he was able to sustain
himself, and to buffet the waves successfully, after one or two had
broken over him, till he gained a bench which had been thrown
out to serve him as a buoy. As he reached this, and found its
aid, he raised and waved his hat, as a kind signal to his anxious
but receding friends, and then composed himself in prayer, thus
waiting to see what could be done for him.  Never, before, did
the mission family know how much they loved him.  At the
prompt orders of Captain Blanchard, the brig " was hove to,"
within the distance of about one-third of a mile from Mr. Whitney.
In five minutes more, a boat was cleared away, lowered, and sent to
his assistance, and in about 20 or 25 minutes from his fall, he was
brought safely on board again. We had not forgotten the danger
from sharks, nor were we insensible to the danger of drowning,
even to a good swimmer, when so unexpectedly precipitated into
the fathomless ocean. God had, we believed, something yet for
our brother to do among the heathen, and we lifted up our thanksgiving for the speedy answer to prayer, in supporting and delivering him, as he once. did Peter, on the sea of Tiberias.  The
promises were not only comforting to the Fishermen of Galilee,
" When thou passest through the waters, I will be with thee"' Lo, I am with you always," but to us also, in traversing a seemingly returnless distance, amid the perils of the ocean. Such exposures and escapes were calculated to make us feel the need of
present Divine aid, and of constant preparation for a sudden summons to depart.
Awake, in some measure, to considerations like these, we observed
the next day, the 28th of March, as a season of fasting and prayer,
that we might be brought safely to our field, and prepared to enter
it with proper feelings of heart. The feelings which we deemed




ARRIVAL OF THE MISSION.


69


it necessary for us at this time, especially to seek and cherish,
were, confidence in the government and providence of God, penitence for our own violations of his law, gratitude for the blessings
of his Gospel, compassion for the wretched children of Paganism
and superstition, benevolence towards all, andfaith in the blood
and promises of Christ with reference to the salvation of the
heathen.
Two days later, at early morning, March 30th, to the joy of
our expecting little company, the long looked for Hawaii appeared
in the West.   The lofty Mauna Kea lifted its snow crowned
summit above the dark and heavy clouds that begirt its waist.
Our natives eagerly watching, had descried it in the night, at the
distance of eighty miles. As we approached, we had a fine view
of about sixty miles of the N. E. coast of the island-the
districts of Hilo, Hamakua, and part of Kohala; and as the sun
shining in his strength dissipated the clouds, we had a more
impressive view of the stupendous pyramidal Mauna Kea, having
a base of some thirty miles, and a height of nearly three miles.
Its several terminal peaks rise so near each other, as scarcely to
be distinguished at a distance. These, resting on the shoulders
of this vast Atlas of the Pacific, prove their great elevation by
having their bases environed with ice, and their summits covered
with snow, in this tropical region, and heighten the grandeur and
beauty of the scene,by exhibiting in miniature, a northern winter,
in contrast with the perpetual summer of the temperate and torrid
zones below the snow and ice. The shores along this coast,
appeared very bold, rising almost perpendicularly, several
hundred feet, being furrowed with many ravines and streams.
From these bluffs, the country rises gradually, for a few miles,
presenting a grassy appearance, with a sprinkling of trees and
shrubs. Then, midway from the sea to the summit of the
mountain, appeared a dark forest, principally of the koa and
ohia, forming a sort of belt, some ten miles in breadth-the
temperate zone of the mountain.
As we approached the northern extremity of Hawaii, we
gazed successively, upon the verdant hills, and deep ravines, the
habitations of the islanders, the rising columns of smoke, the
streams, cascades, trees, and vestiges of volcanic agency: then,
with glasses, stretching our vision, we descried the objects of our
solicitude, moving along the shore-immortal beings, purchased
with redeeming blood, and here and there, the monuments of their
superstition. Animated with the novel and changeful scene, we
longed to spring on shore, to shake hands with the people, and
commence our work by telling them of the great salvation by
Jesus Christ. As we passed round the northern extremity of
Hawaii, Maui rose on our right, at the distance of twenty-five
or thirty miles.
Having gained the lee, or western side of Kohala, an officer
with Hopu and Honolii, was sent by a boat, at 4 P. M., to make




70                DEATH OF KAMEHAMEHA.
inquiry of the inhabitants respecting the state of the islands, and
the residence of the king. Waiting nearly three hours, we
hailed their return, eager to catch the sound of the first intelligence; and how were our ears astonished to hear, as it were, the
voice divine, proclaiming on their hills and plains,
" In the wilderness, prepare ye the way of the Lord,
Make straight in the desert, a highway for our God."
How   were our hearts surprised, agitated, and  encouraged
beyond every expectation, to hear the report —  Kamehameha is
dead-His son Liholiko is king-the tabus are abolished-the
images are destroyed,-the heiaus of idolatrous worship are
burned, and the party that attempted to restore them by force
of arms has recently been vanquished!"  The hand of God!
how visible in thus beginning to answer the prayer of his
people, for the Hawaiian race! But such is the known propensity of the human heart to follow the vanities of the heathen,
that even the tribes of Israel, though trained to the worship
of the true God, and made to acknowledge the oft repeated and
wonderful interpositions of his power and mercy, were ever ready,
we remembered, to relapse into idolatry; and how much more did
we fear these uninstructed heathen would do so, unless they could
be speedily impressed with the claims of Christianity. Without
this, there could be no security that the nation would not be
scourged with atheism or anarchy, or with a species of idolatry
more vile, bloody and fatal, than they had ever yet known.
To detail the circumstances of the departure and obsequies of
Kamehameha, who finished his career at Kailua, and of the events
that followed, I translate several passages from an account drawn
up by natives and published in the Mooolelo Hawaii, 1838,
which serve to illustrate the character of the religion in whici
he lived and died.
" The illness of Kamehameha became so great, that the native doctors could not cure him. Then said the priest, ' It is best to build a
house for your god, that you may recover.' The chiefs, sustaining the
advice of the priest, built a sacred house for his god Kukailimoku, and
a kapu took place, at evening.  The people, apprehending that the
priest and chiefs were urging Kamehameha to have men sacrificed to
his god for his recovery, were seen to fly, through fear of death, and
remained in their hiding-places, till the tabu was over. Probably the
king did not assent to the proposition, but was heard to say, ' men are
tabu for the king'-alluding to his son. After the worship, the king's
disease increased, and he became helpless.  When another tabu day
arrived for the new temple, he said to Liholiho, ' Go to the worship
of your god-I cannot go.7  Then was ended his praying to his
feather-god, Kukailimoku (an image of Juggernaut-like form, made of
net-work and feathers). But he assented to the proposition of another
worshipper, who, having a bird-god called P-a, said, ' The sick will




OBSEQUIES OF THE OLD KING.


71


be cured by it,' though the body of the god was the bird alae, that is
eaten.  Two houses were, therefore, erected; but while occupying
them, he ceased to take food, and became extremely weak. His wives,
children, and chiefs, perceiving this, after three days, conveyed him to
his dwelling-house.. On account of the tabu of that period, there were
six kinds of houses, a house of worship; a front or eating-house for
men; an eating-house for women; a sleeping house; a rear house for
beating kapa, and a house for the seclusion of women at certain periods.
In the evening, the feeble king was borne from his sleeping-house to
the front house, and took a mouthful of poi and a little water.  The
chiefs asked him for his final charge; but he made not the least answer. He was lifted back to his sleeping-house; and near midnight,
brought again to the front house, where he took another mouthful of
food with water.   Kaikioewa then addressed him thus, 'Here are
we all, your younger brethren, your king, and your foreigner; lay
down for us your charge, that your king and sisters may hear.'*
Not fully comprehending, he with difficulty inquired, ' What do you
ask?' The chief repeated, ' Your charge for us.' He made an effort,
and said, I Proceed only according to my policy, until-' not able to
finish his sentence, he embraced the neck of the foreigner and drew
him down for a kiss. Hoapili was another whom he embraced, and
pulling him down, whispered in his ear, and was then carried back to
his sleeping-house. In an hour or two, he was borne again, partially,
into the front house, while most of his body remained in his sleepinghouse. He was once more replaced; and about two o'clock,-(May
8th) —1819, he expired..
(' Soon, the chiefs held a consultation, and without announcing his
death, or even letting it be known abroad, one of the chiefs was heard
to say, ' This is my thought-let us dissect him.' Kaahumanu faintly
replied, ' Not, perhaps, for us is the body, but for the king (the successor)-our part the breath (his power to command us) has gone 
his body is the king's.'
" After this consultation, he was borne to the front house for the uko
ceremony to be performed by the high-priest and the young king.
When the uko hog was baked, the high priest made an offering to him
who was dead; he was a god-the body without a soul lying there.t
The king offered the consecrating  prayer.  The priest made an
address to the king and chiefs, and said, I tell you of the human sacrifice for him here-to sacrifice now, it is one-but if we go out, and
the sacrifice is made there, four men; but if we carry him near the
lua (pit), and the sacrifiee be offered there, ten men are to die; but if
he is quite in the pit,T and the sacrifice be made there, fifteen are to
suffer, and if this night should pass, and a tabu occur, should the
human sacrifice be made then, forty are to die.' The ceremony of that
priest closed. The high priest stood with the hog, and performed his
ceremony, and smote the hog.    His ceremony also ended.   Then
Hewahewa, the high priest demanded, ' Where shall the king (the
In the native language, your king, here implies the relation of son, your foreigner, the relation of one adopted from another country-John Young.  Your younger
brethren meant the high chief men; and your sisters, the high chief women.
t Ironical, now, like the words of Elijah, " He is a god."
i Probably the place of decomposition for detaching the bones.




PROPOSED IMMOLATION OF MEN.


heir) now dwell?'  The chiefs said, ' Where indeed? You are the
one that knows.'  The priest said,' There are two places, in one of
which it is proper for the king to dwell, Kau and Kohala, but it is
not proper for him to remain here, in Kona, for it is wholly polluted.'...
Such was the tabu of that period concerning a dead body. If a king
died, that whole district was polluted, and his heir went into another.
When the body was disposed of according to custom, and the bones
firmly bound in a bundle, the pollution ceased. But if the dead was
not a king, to the house only the pollution extended-when buried, the
pollution was ended.
" The chiefs agreed to the young king's residing at Kohala. The
morning light arose, and Liholiho, with his servants and several chiefs,
hastened thither. The chiefs and people indulged in frantic lamentations, and rioting and revelry, like maniacs and brutes, and their
proceedings were too atrocious and revolting to admit of being described.
" As the chiefs were bearing the body to the place for detaching
the bones, Keamahulihia, a friend of the deceased, met them, and
desiring to die with him, perhaps on account of his affection, attempted repeatedly to leap upon them  (apparently offering himself for
immolation), but was repulsed by the chiefs. In like manner, Kalanimoku resolved on immolation, but was repulsed by Hookio."
These appeared to have offered themselves as victims, according to the declaration of the priests, but were both rejected by the
chiefs. Multitudes indulged the apprehension that the king had
been the victim of some unknown sorcerer, and professors of sorcery put their art in operation, and kindled their fires in vain, to
destroy or detect the author of the king's death. The chief, Keeaumoku, brother of Kaahumanu, approaching intoxicated, broke
the sorcerers' flag wand, which they had set up near the place of
their fire. Then, people conjectured that Kaahumanu and her
party had been the means of the king's death, and reviled them
unjustly.
In the evening after the death of the king, a woman ate a forbidden cocoanut, and several men ate with women, contrary to
the tabu, but this was rather. attributable to the anarchy of the
season of mourning for the dead; yet, as the gods did not bring
on them evil consequences, it may have indicated the uselessness
of the restriction.
After the bones of the king had been stripped and bundled according to custom, and some days had passed, Kaahumanu and
Kalanimoku sent for Liholiho, at Kohala, to return to Kailua; but
he declined, because Kekuaokalani, his relative, more devoted to
the gods than the dissipated young king, fearing he would break
tabu and perish, objected. They sent again; and the messenger,
Eeka, said to Liholiho, " Thy guardians say, Return thou."  He
assenting, said to Kekuaokalani, " Let us both return," but the
latter replied, " Let us both remain-there is fish at the sea-side,
there is food inland; death is afraid in the wilderness," —(implying that they would be safer in their retreat than with the multi



INFRACTION OF THE TABU.


73


tude at Kailua). Liholiho, however, returned to Kailua, and was
inaugurated with ceremony and pomp; for which Kaahumanu had
made arrangements.
" The chiefs and all the personal attendants of Kamehameha, with
muskets, and the plebeians of Kona assembled at Kailua, in order that
Kaahumanu might commit the kingdom to Liholiho. Then came forth
Liholiho from the idol temple, robed in scarlet and a feathered mantle,
with several chiefs on either side with kihili and spittoon, having on
his head a princely hat from Britain. That day was Liholiho in his
glory. Kaahumanu, (guardian of the realm), whom her husband had
commissioned to take the kingdom and manage it herself, if his son
failed to do it well, met her step-son, and (addressing him somewhat
in the Chinese style by the title, Kalani, the heaven or the celestial)
said,' O Kalani, I report to you what belonged to your father-Here are
the chiefs, and the men of your father-there are your guns, and this
is your land; but you and I will share the land together.' Liholiho
gave his assent, and was established over the kingdom."
On that occasion, Keopuolani, his own mother, proposed to him
to eat without tabu, but was reproached for it by men. At
evening, she induced his little brother, Kauikeaouli, a mere
child, to eat without regard to the tabu. In August, 1819, the
king and chiefs held a sacrifice at Kawaihae, and offered their
prayers, and the people observed tabu; while drunkenness,
heathen orisons, and amusements were intermingled, and baptism
was given by the chaplain of a French ship, to Kalanimoku, who
continued his heathen revelry. After this sojourn at Kawaihae,
the king returned to Kona, and consecrated a temple to his god,
at Honokohau; but made toilsome and unsuccessful efforts there,
to accomplish what his senseless religion required. Owing to the
confusion and impiety of his attendants, to whom the prayers of
this dissolute youth, their kingly priest, doubtless appeared like a
farce, they were not able to procure the aha, or to pronounce the
prayer, unbroken or uninterrupted and availing. Before he left the
place of these ceremonies, Kaahumanu, probably having little confidence in his prayers, sent a figurative proposition to him, somewhat
ambiguous, but intimating that his god, to whom he was so vainly
sacrificing, would not be worshipped at Kailua. The messenger
said to him, " I am sent by your guardian, that your god may have
a ki leaf covering, on arriving at Kailua."' To this the king,
bowing, assented, and immediately ordered a new supply of rum,
and drinking freely, embarked in a boat, and for two days, drove
about here and there, on the deep, off Kona, in his drunken
revelry. During this time, preparations, without his knowledge,
were made at Kailua, for discarding the tabu. At the close of
the second day of the king's roving revelry, his boat being
becalmed, he was sent for by the chiefs, with double canoes, and
towed ashore. Here he drank rum, smoked, and eat with the
chief women; and thus commenced the official renunciation of the
ancient tabu system. A feast was soon made of articles tabu and




74


INSURRECTION AT HAMAKUA.


free, and the king, and the male and female chiefs, openly and
freely ate together, and the royal tabu was ended.
Messengers were sent as far as Kinau, to proclaim Liholiho's
freedom from tabu. Kaumualii readily renounced tabu, and the
ceremonial restraints on eating, smoking, drinking, and sleeping,
were no longer enforced by the king and his supporters. The
governmental sacrifices ceased, and licentiousness and revelry
abounded. The high priest, Hewahewa, loving these indulgences
himself, professing great love to the king, and being secure of his
favor, and that of Kaahumanu, should he follow their wishes.
readily concurred in the suspension of the public worship of idols,
for he had, in fact, no more confidence in them, than Tetzel had
in the power of purgatory to fulfil the promissory terms of the
fraudulent indulgences which he bartered for the hard earnings of
the deluded people, to enrich his speculating employers. 'he
concurrence of the high priest it the great innovation, before it
could be known that the people could be governed without the
ceremonial tabu, was a rare and wonderful event, in GOD'S
providence.  But neither the recklessness of the king, the pride
of Kaahumanu, the indifference of the high priest to the honor of
the gods, the general atheism of the higher chiefs, nay, even their
suspension of the public religious rites, for the purpose of eating,
drinking, gambling and revelling at pleasure during the brief
remainder of life, without a sober thought of the future state, had
any influence to change or purify the hard hearts of the nation, or
to inspire respect to the true God, or the love of duty towards
men. Multitudes, retaining still their superstition, disapproved
of the innovations.  Among these was Kekuaokalani, a high
chief, and his adherents. He was angry at Kaahumanu and her
party that they had encouraged Liholiho to eat unceremonially,
and that their royal tabu was abrogated  He desired it might be
preserved, or rather restored and perpetuated. He withdrew to
Kaawaloa, and some of the priests and some war-counsellers,
deserting from the king, joined him. These encouraged him to
maintain the tabu. They said, "No sin of ungodly rulers, by
which they lost their dominions, is like this sin;I" implying that
Liholiho deserved to be deprived of his kingdom, and all his
inheritance, for his unexampled, impious contempt of their
religion. They awarded the realm to this chief, whose religion
was still unaltered, and whose zeal and faith were rather increased
than impaired. The country was in confusion, and the larger
part of the plebeians, and some chiefs, concurred with Kekuaokalani; and the minority of the plebeians and chiefs concurred
with Liholiho.
The step-mother of Kekuaokalani was sent to him to induce
him to return to Kailua to renounce tabu, but he refused. The
strong dissatisfaction of the plebeian adherents to tabu, broke
out into violence, at Hamakua, and threatened immediate war.
An officer being on that account sent thither by Liholiho was




EMBASSY TO THE REBEL CHIEF.


75


met by the insurgents, and killed by Kainapau, the leader of
the insurrection. The chiefs immediately took  counsel at
Kailua, to send an army to Hamakua. But Kalanimoku objected
and said, " It is not good policy to war there, for the cause of
war is at Kaawaloa, that is the place to war. The strife at
Hamakua is but the leaf of the tree: I go for the trunk. When
that falls, the leaf will of itself wither."
Purposing to bring Kekuaokalani to terms, they despatched to
Kaawaloa, an embassy of two high chiefs, Hoapili and Naihe, who
were desirous to save him from taking arms against the king, and
leading a civil war. They were accompanied by Keopuolani, the
queen-mother, on her own responsibility.  On meeting the
supporter of the tabu, at the place where Captain Cook fell,
Hoapili addressed him thus: " You are the son of my own sister,
I have come for you. Let us return to Kailua. The plebeians
are fighting, and the hostilities of the insurgents are charged to
you; and the charge accords with your remaining separated at a
different place from the king. Come with me to Kailua, and
dwell with the king. This evil will not rest on you, if you join
him, and have personal intercourse with him. And it is still entirely
with you to forsake tabu or not." HIe assented, but said, " wait
a little, till I confer with Manono (his wife), then I will return:
but I shall not discard tabu."
In the night the crier of that chief was heard, giving orders for
the preparation of canoes to embark for Kailua. But in the
morning, Kekuaokalani drew up his men, with guns and long
spears in their hands, and sandals on their feet, and with them,
appeared before the ambassadors. Hoapili said, " Are we now to
go on foot V   "Yes," replied the disaffected chief. " On board
the canoes, let us all go," said Hoapili. The other rejoined, " I,
with my people, who are all hungry, will go by land, where we
can bake food and live." "T Think not much of the people," said
Hoapili, " yourself being on board the canoe, we will sail. Let
the people then go by land. It is thou for whom I came." He
replied, "I will not go by sea, but I and mine by land."
Keopuolani, thinking herself in danger, and unwilling to parley,
exclaimed, "Loose the cord, brother."
Thus the parties separated. Naihe advised Hoapili to land half
way to Kailua, and meet Kekuaokalani. But Keopuolani advised
to hasten to Kailua. On arriving there, meeting her son, and
wishing to see something more effectual than an embassy of peace
in the case, she said to him with falling tears, " A little more, and
you had never seen me-I was on the point of being killed."
This produced a sensation. " Where," demanded Kalanimoku,
"is Kekuaokalani? '  " Approaching by land," she answered,"What of your embassy?'" he rejoined. She said to him,
" Seeking him as a relative is at an end; what you counselled
remains," i. e., to fight and crush him. He was ready to put in
execution what he had before counselled, and to head a force to




76        BATTLE FOR THE IDOLS) AND THEIR FALL.
subdue him. That counsel now prevailed. That evening, arms
and ammunition were given out, and the next day, Kalanimoku
mustered a regiment, and the succeeding morning advancing to
give battle, he gave the following laconic and spirited charge to
his warriors, ' Be calm-be voiceless-be valiant-drink the
bitter waters, my sons,-turn not back-onward unto death*-no
end for which to retreat." He knew something of the bitterness
of the waters of battle, which even victors must drink, and of the
use of martial valor, having often taken part with Kamehameha,
after the death of Kiwalao; but he made here no allusion to any
power but their own, and acknowledged no deity at all. Kekuaokalani sought the help of the idols-offered sacrifices and prayers,
and paraded his war-god; though as yet he had fewer soldiers,
and fewer arms than his antagonist, and little ammunition. Had
it been his determination to make war, and had he drawn off to a
distance, and given time for the friends of his cause to rally, his
chance of success would probably have been more equal. Now
the question of the dominion of the tabus and idols was to be
tested speedily, by a savage fight, before the idolatrous party
could have time to unite extensively for the support of their
leader.
Apprised of the approach of the king's forces, Kekuaokalani,
instead of sending proposals of reconciliation or submission, sent
a scouting party, who met and fired on Kalanimoku, and killed
and wounded several of his men. Taken thus by surprise, he
retreated from this effective fire; but soon rallied, and finding the
scouting party small, pursued them to Kuamoo, killing some as
they retreated, and there joined battle with Kekuaokalani.  He
and his party courageously maintained their ground, till they were
nearly surrounded by the forces of Kalanimoku on the land, and
armed canoes, from Kailua, along the shore.   Kekuaokalani,
having early received a wound, was at length unable to stand,
sat on a fragment of lava, and twice loaded and fired a musket on
the advancing party. He now received a ball in his left breast, and,
immediately covering his face with his feathered cloak, expired in the
midst of his friends. His wife, Manono, during the day, fought by
his side, with steady and dauntless courage. A few moments after her
husband's death, perceiving Kalanimoku and his sister advancing, she
called out for quarter. But the words had scarcely escaped from her
lips, when she received a ball in the left temple-fell upon the lifeless
body of her husband, and expired. The idolators having lost their
chief, made but feeble resistance afterwards; yet the combat, which
commenced in the forenoon, continued till near sunset."t
Kalanimoku's victory being complete, he immediately returned
to Kailua. A pile of stones marks the spot where the rival chief,
and his affectionate wife, his heroic and prime counsellor, expired;
and near it, a larger pile marks their grave, over which the.wild
* The death of one of the parties.  t Tour round Hawaii.




DEFEAT OF THE IDOLATORS.


77


convolvulus creeps and blossoms, even on this dreary, lavawaste.
Around that grave, many piles of stones mark the spots where his
friends and supporters were buried, who that day fell in the defence of idolatry, who, deluded and foolhardy as they were, may
have been as correct in their principles and motives as their
atheistic destroyers.
The custom of establishing by arms the supremacy of a successor on the decease of a king, aside from the dispute about the
tabus, may have had no small influence on both parties, in leading
to this war, which was wisely overruled for good.
Hoapili was immediately sent with a force to suppress the insurrection in the northern part of Hawaii. HIe met and vanquished
the insurgents at. Wiamea. The armed supporters of the tabus
and idols being now subdued, the people acquiesced in the new
government, without further outbreaks.
Whether the love of power, the love of idols, or rank atheism
were the greater cause of this politico-religious war, the Ruler of
the Nations made use of it to illustrate the impotency of the idols
of Hawaii, which neither took vengeance on their leading
despisers, nor favored their boldest champions.  Atheism was
emboldened. Governmental sacrifices ceased. The stone temples
were deserted, and the frail thatched houses of worship burned.
Some of the images were destroyed, and some hidden away in
dens and caves, and some kept as matters of mere curiosity, or
monuments of national folly.  Irreligion, heathen amusements,
licentiousness and revelry, abounded, and atheism took the
throne.
Need the question now be repeated, What occasioned this singular innovation in the national customs and religious rites handed
own from formergenerations?'. The brief narrative of the events
among the people and of the movements for their help in the
United States, is, perhaps, the best answer which I could give,
though some differences of opinion on the question still exist.
One reason for the observance of the tabu customs at all, was
that "such was the custom of the Iawaiians."  Another was, that
the principle of superstitious fear was a means of subjugation to
rulers. Another was, their hope to preserve their own lives and to
destroy their opposers. The idea that the gods they acknowledged
deserved homage probably had no perceptible influence on their minds.
The death of Kamehameha, their popular and powerful sovereign,
whether it was regarded as the result of the neglect or the impotency
of the gods whom he had served, or of the malice of others, was
doubtless overruled to shake the superstitious confidence of those
who had supposed him an object of the peculiar favor of the
Hawaiian deities. The Providence of God, for some wise purpose of which Kamehameha had no conception, had allowed him
to bring the country generally under his sovereign rule, and led
him to allow almost equal authority to Kaahumanu, then a stouthearted Pagan, at the head, we may say, of the powerful Maui




78


CAUSE OF THE INNOVATION.


aristocracy, embracing a large portion of the chiefs of the
islands. This he had done without foreseeing the consequences,
while he was persevering in his idolatry, and training his son,
Liholiho, to maintain the tabus and the idol-worship of the land.
But the high rank and magisterial authority of Kaahumanu supported by several chief women of noble blood, furnished the
opportunity which had not occurred before, and which could
hardly be expected to occur again, for a queen of such rank and
power-such extensive influence over the whole group, to assert
the rights of woman, unrestrained by a lordly husband, and to
protest against the unreasonable disabilities under which they had
been placed. To do this in her circumstances, would give to the
tabus a mortal blow which Satan, when he framed the polluted
system, had not anticipated.
This woman, with all her haughtiness and selfishness, possessed, perhaps, as true a regard for the safety of the state, as her late
husband or his high chiefs, and with all her magisterial and consequential airs, had a degree of suavity and skill for managing the
minds of others; and she often showed her address by the indulgences which she seemed to take pleasure in granting to the children
of her late husband, when, looking ahead, she thought itcould be
safely done.  They, therefore, had reason to expect their full
share of personal gratification, if their guardian, the queen-dowager, were allowed to hold the rank and office assigned her by
their father, and which she had partly inherited from the Queen
of Maui and the leeward isles.
The compromise between Kaahumanu and Liholiho being in
effect consummated, a modification or abrogation of the old tabus
became almost indispensable. Kaahumanu desired equal privilege with men, in respect to eating and drinking, and, therefore,
wished the termination of those distinctions and restraints which
were felt to be degrading and oppressive to her and Keopuolani,
and to her royal sisters, and royal step-daughters.  Liholiho
struggled on for months, between atheism and idolatry-between
a regard to the onerous ceremonial of custom and the indulgence
of his lusts unrestrained.  His pride and love of liberty and
pleasure impelled him to set his imperial foot on the neck of the
gods of Hawaii, whom he accused of impotency or neglect, in not
recovering his sick father. Believing that the people could be
governed as much to his liking without religion as with, he was
ready to turn fiom it as an engine of government, and rely on his
guns and powder, and the support of the chiefs, who cared little
for the gods. He, therefore, breathed out and acted out the spirit
of irreligion-" Sooner let the Akua be destitute of his sacrifices
and honors, than we of our pleasures."
The fact that the chiefs were fond of alcoholic drinks, but could
not indulge freely in their use, without the unavoidable violation of
the ceremonials of their national religion, both diminished their
fear and increased their desire for the removal of its restraints and




PROHIIBITTON OF EXTERNAL IMAGE WORSHIP.


79


penalties. Kuakini had, from his boyhood, suffered from a defect,
or disease in his limbs, which made it difficult for him to walk
or stand. From this, their kahunas took occasion to obtain from
him many offerings, promising a cure.  He at length discredited
them, withheld his offerings, grew better, rather than worse, and
was on that account the more ready to turn away from the whole
system.
The queen claiming her rights, and the king his unrestrained
pleasures, and the high priest unwilling to oppose them-having
himself a religion of custom, ceremony, and absurdity, rather
than of conscience, argument, or vital power, concurring with
their wishes, the main pillars of the ceremonial tabus were prostrated, and a new order of things suddenly sprang into existence.
Liholiho was now ambitious to have his reign distinguished as
a kingdom free from ceremonial restraints, if not from moral also.
The worship of images was prohibited, but the private belief of
the people and their superstitious regard to the genius of the volcano, to the spirits of the departed, to the bones of their kings, and
their kini of gods, the 40,000 deities on whom they had vainly
called, were left to die a natural death, or to live on unrebuked
till displaced by light from heaven. No religious motives appear
to have had any material influence on the minds of the innovators,
the most sagacious of whom did not see, or even conjecture the
result of their own experiment. Little did any of the actors in the
drama imagine that the measures they attempted, either for
or against the idols, were preparing for the introduction of a
spiritual and holy religion, which should initiate both rulers and
people into the service of the true God, and offer them a kingdom of ever-during felicity on high. The influence of foreign
visitors may have had some tendency to weaken the superstition
of the rulers, but not more, perhaps, than in India and China.
But how conspicuous the wisdom and goodness of God to have
provided a Christian mission for these islands, and to have
brought it near their shores, at this auspicious moment!
The establishment, the long 'continuance, the bold infraction
and final destruction of their bloody system of idolatry, must
continue to be matters of wonder, when Christianity shall triumph
over superstition in every land.
We were loudly called on, to go up, and " in the name of
our God to set up our banner."  Nor could a doubt remain that
he who created the light, and perfectly adapted to its properties
the organization of the eye, had caused the movements in the two
distant countries of Hawaii and the United States of America, to
correspond for a benevolent end, though the agents were unacquainted with each other's measures and plans. We were certain
he had ordered kindly for us, and were constrained to praise him
for it. We felt a new impulse to tell the people how they ought
to " praise the Lord for his goodness and for his wonderful works
to the children of men."




SANDWICH ISLANDS CHIEFS OF iTHREME FAMULJES, 174 —1847.


1, The Family of KEKAULIKE, King of MIaui in the middle of the
18th Century.


I.
4


Chil.
Children.      in     Grand Children.
law.


c (KAmIEHAiSEH&ANUI,   c a ) PALEIOHOLANJ.
I King of Maui, cg   King of Oahu, 1779.
[      1772.     Z    A
*' 1 Kalola.
KAHEXILs, King of   i KALt. Ai IKLPLF
c Maui, 1773 —3.  $     King of Oahu, 1794.
Koalauf Mani,   1794.
Ca    Gov. of Maui 1794.


Gr. Gr. Grand
Gr. Grand Children.   Children.
of Kauai, 1778.
Kiha.             Keawe, Gov. of
K~i~ha.     j Kauai, 1795.
Kepani.
[Kahekili.
Kealiiahonui., Gov. ofKauai.1845.
I Humehume. or
G. P. Kaumualii.  Wahinekipi,-,r^....1. ~!.:;


' ( KAEO,
King of Kauai,
2      1780-94..,
4
ed
Ce
CS
a


KAUMTIALII,
King of Kauai,
1795-1824.


r


C


(E.) KAAHUMAN U,           Preme 1  839- I 4. 
Q. Regent. 1824-32.     Premier, 1839-46.
} Kamamalu.
Kalakua, Governess of     Quecn, 1819-24.
Maui, 1841 —2.       [Kinau,
Namahana,            |                       i Premier, 1832-9.
Queen of Maul, 
1772.       |  4
5   (Cox) Keeaumoku,
Gov. of JMaui, 1820.
(J. A.) Kuakini, Gov. of
Hawaii, 1820 —1845.   Meri
(L.) Namahana, Ac. GoL  erness, Oahu, 1824.
'. Kalanimoku,Commander 1
o (f the army, 1819-24.     Leleiohoku,,.    & Prime Councillor of   oGov., Hawaii,1846.
Kuamanoha,,     Kaahumanu, 1824-7. 1
Prince of Maui,     Boki, Gov., Oahu,1819-30.
1775.
1778.    a3                          t Kahalaia.
Wahinepio. Governess of  Gov., Kauai, 1824.
z     Maui, 1824.          (Kekauonohi, Q.


Davida.
WWm. Lunalilo
f Moses.
Lot.
Alexander,
Victoria.


2. The Family of KALANIOPUU, King of Hawaii, 1778-1781;
Wives.              Children.         Grand Children.        Gr. Gr. Children.
Kiwalao, a King of( Liholiho, K.
Namahana            Hawaii, 1781.       Keopuolani.           Kauikeaoli, K.
Keoua, a King of                             Nahienaena.
S. Hawaii, 1781-92. 
TZ~~w...wB:...... {Da... #\k: n s..s~rh,


KeKupuohl.
Kanekapolei.


Kaoleiaku.


I rauamn, q. &, wlse
Kekuannaoa.
Konia, wife of Pali
Kanuha.
Keolaokalani.


Ruth.
Bernice


3. The Family of KAMEHAMEIIA, King                of N. Hawaii, 1781, and of
the Islands, 1795-1819.
Wives.             Children.        Children-in-law.       Grand Children,
KAAHUMANUJ,                                Kamamalu, Kinau.
Regent, 1824-32. (LiHOLJHo KAm.HA.ME- Kekauluohi, KekauoHE 11. King 1819-24.   nohi. Pauahi.
KAUIKEAOULI KAIIEKeopuolani.         K      A
Keopuolani.      IAMEHA III. King of
the Islands, fioml824. Kalama.
Nahienaena, Princess.  Keolaokalani.
Moses Kekuaiwa.
S,Kamamalu.                                 [ Lot Kamehameha.
Kalakua.       Kinau, Prem., 1832-9.  Kekuanaoa, Gov. of  4 Alexander Liholiho,
Kekauluohi,                                 Oahu, from 1835.      Heir apparent.
and 17 others                                                [ Victoria Kamehamalu.




CHAPTER IV.
FIRST YEAR OF THE MISSION) AND SECOND OF LIHOLIHO.-1820.
Missionaries' first intercourse with the natives.-Visit of chiefs to the Brig by double
canoes.-DesertedTemple at Kawaihae.-Sermon.-Arrival at Kailua.-Villagers.
-Visit and proposals to the king.-Royal Family.-High Priest.-Visit of Royal
Family on board.-Admission of the Mission.-Debarkation of Mr. T. and Dr. H.
-Arrival at Oahu.-Description of Honolulu, and adjacent country.-Governor
Boki.-Intemperance,-Debarkation and location of Missionaries.-First Sabbath
on shore at Oahu.-Visit of Messrs. Whitney & Ruggles to Kauai-Reception of
George by his father.-Settlement of the Mission there.
ON   the 31st of March, a considerable number of the natives
came off to our vessel, from  the shores of Kohala, to dispose
of their little articles of barter, and to look at the strangers.
Their manceuvres in their canoes, some being propelled by short
paddles, and some by small sails, attracted the attention of our
little group, and for a moment, gratified   curiosity; but the
appearance of destitution, degradation, and barbarism, among the
chattering, and almost naked savages, whose heads and feet, and
much of their sunburnt swarthy skins, were bare, was appalling.
Some of our number, with gushing tears, turned away from the
spectacle. Others with firmer nerve continued their gaze, but
were ready to exclaim, " Can these be human beings! How dark
and comfortless their state of mind and heart!  How imminent
the danger to the immortal soul, shrouded in this deep pagan
gloom!   Can such beings be civilized?  Can they be Christianized?  Can we throw ourselves upon these rude shores, and take
up our abode, for life, among such a people, for the purpose of
training them for heaven?"  Yes.  Though faith had to struggle
for the victory, these interrogatories could all be answered
decidedly in the affirmative.  At sunset they returned to their
dark cabins, and we passed along a little further south.
On the 1st of April, as we were abreast of Kawaihae, Kalanimoku
and his wives, and Kalakua (subsequently Hoapiliwahine) and her
sister Namahana (sometimes Opiia), two of the widows of the
late king, came off to us with their loquacious attendants, in their
double canoe. It was propelled with spirit, by eighteen or
twenty athletic men. Having over their heads a huge Chinese
umbrella, and the nodding kahilis or plumed rods of the nobility,
they made a novel and imposing appearance as they drew near
our becalmed Mission Barque, while we fixed on them, and their
6




82    KALANIMOKU7S FIRST VISIT TO THE MISSIONARIES.


movements, our scrutinizing gaze. As they were welcomed on
board, the felicitous native compliment, aloha (good-will, peace,
affection), with shaking hands, passed between them, and each
member of the mission family, Captain Blanchard and others.
Their tall, portly, ponderous appearance seemed to indicate a different race from those who had visited the vessel before, or a decided
superiority of the nobility over the peasantry. Their weight has
I think been overrated. The younger brother of these queens, on
coming to maturity, balanced in the scales two peculs of their
sandal woodl, 266lbs. —This was about the weight of Kalanimoku,
and may be regarded as the average weight of the chiefs of the
islands, male and female. Kalanimoku was distinguished from
almost the whole nation, by being decently clad. His dress, put
on for the occasion, consisted of a white dimity roundabout, a
black silk vest, yellow Nankeen pants, shoes, and white cotton
hose, plaid cravat, and fur hat."*  One of the bare-footed females
of rank, soon threw off her printed cotton gown, to which she was
unused, retaining ng a ginam shirt, and the customary Hawaiian
robe for a female of rank. This consisted of ten thicknesses of
thin unwoven bark cloth, three or four yards in length, and thirty
inches in breadth, laid together, and tacked by single stitches, at
several places, through the upper edge. It is worn by being
wrapped several times round the middle, and having the upper or
stitched edge turned over a little on the hip, to confine the outer
end, and keep the whole from falling off. It would be difficult to
say which party was most impressed with the novelty of the
objects they beheld. Kalanimoku was much attracted by the
kamalii keoleo [white children], and all were struck with the first
appearance of civilized women.
Happy in so early and pleasant an introduction to personages
of so much influence, we were assiduous in our efforts to impress
them favorably, making them acquainted with our business, and
our wish to reside in the country.  But, notwithstanding our
solicitude to obtain Kalanimoku's assent at once, he referred us to
the king. As a token of friendship and confidence, he presented
us a curiously wrought spear, a signal, we hoped, that their
weapons of war were soon to be converted into implements of
husbandry, and their warriors enlisted as soldiers of the Lord
Jesus Christ.
Near sunset, our distinguished guests took leave and returned
to the shore on their state vehicle-their double canoe, seated on
a light narrow scaffolding which rested on the semi-elliptical
timbers by which two large parallel canoes, each neatly carved
from a tree, are yoked together, five or six feet apart.  Their
large canoes are two to three feet in depth, and thirty to fifty in
length. The thin sides are raised by the addition of a nicely


* Articles of apparel had in some instances been given to the chiefs, or obtained
by the late king in barter for sandal wood, but were in the main useless.




CHIEFS5 RETURN IN THEIR DOUBLE CANOE,       83
fitted waist-board. Additional pieces of thin wood, ingeniously
carved, are attached at the ends, and covering a few feet as a deck
and turning up some fifteen inches at the extremity, and giving
the appearance of greater finish, beauty and utility.
The favored passengers on a Hawaiian double canoe sit three
or four feet above the surface of the water, while the rowers sit on
a thwart in the canoe with their feet below the surface and their
faces forward. The steersmen sit in the stern. Their paddles have
a round handle from three to four feet long, and a thin blade from
twelve to eighteen inches long and eight to twelve wide, and are
grasped by one hand at the extreme end, and by the other, near
the blade, and are used by main strength.
The chiefs, on this occasion, were rowed off with spirit by nine
or ten athletic men in each of the coupled canoes, making regular, rapid and effective strokes, all on one side for a while, then,
changing at a signal in exact time, all on the other. Each raising
his head erect, and lifting one hand high to throw the paddle
blade forward beside the canoe, the rowers, dipping their blades,
and bowing simultaneously and earnestly, swept their paddles
back with naked muscular arms, making the brine boil, and giving
great speed to their novel and serviceable sea-craft. These
grandees and their ambitious rowers, gave us a pleasing indication
of the physical capacity, at least, of the people whom we were
desirous to enlighten, and to whose necessities we rejoiced to
know the Gospel to be adapted.  As they disappeared, the sun
sank to his western ocean bed towards populous China, and the
full orbed moon, brightly reflecting his light, rose majestically
from the east, over the dark Pagan mountains of Hawaii, symbolizing the approach of the mission Church, designed to be the
reflector of the sun-light of Christianity upon that benighted nation.
Then, ere the excitement of the chiefs' visit was over, Mr. Thurston
and his yoke-fellow ascended the shrouds, and, standing upon the
main-top (the mission family, captain and crew being on deck), as
we gently floated along on the smooth silent sea, under the lee of
Hawaii's dark shores, sang a favorite song of Zion (Melton
Mowbray), which they had sung at their ordination at Goshen, and
with the Park St. Church choir, at Boston, on the day of embarkation.
" Head of the Church triumphant,
We joyfully adore thee:
Till thou appear,
Thy members here,
Shall sing like those in glory:
We lift our hearts and voices,
In blest anticipation,
And cry aloud,
And give to God
The praise of our salvation.




84


FIRST VISIT TO A HEATHEN TEMPLE,


While in affliction's furnace,
And passing through the fire,
Thy love we praise,
That knows our days,
And ever brings us nigher:
We clap our hands, exulting
In thine almighty favor;
The love divine,
That made us thine
Shall keep us thine for ever.
Thou dost conduct thy people,
Through torrents of temptation;
Nor will we fear,
While thou art near,
The fire of tribulation:
The world with sin and Satan,
In vain our march opposes;
By thee we shall
Break through them all,
And sing ' the song of Moses.'
By faith we see the glory
To which thou shalt restore us;
The cross despise,
For that high prize,
Which thou hast set before us:
And if thou count us worthy,
We each, as dying Stephen,
Shall see thee stand
At God's right hand,
To take us up to Heaven."
The next morning our brig being in Kawaihae bay, I made my
first visit on shore, landed on the beach near where Keoua and
his companions had been murdered, and called on Kalanimoku at
his thatched hut or cottage in that small uninviting village.
With him, I visited Puukahola, the large heathen temple at that
place, a monument of folly, superstition and madness, which the
idolatrous conqueror and his murderous priests had consecrated
with human blood to the senseless deities of Pagan Hawaii.
Built on a rough hill, a little way from the shore of the bay, it
occupied an area about 240 feet in length, and 120 in breadth,
and appeared as much like a fort as a church.      On the
ends and inland side of the parallelogram, the walls, of
loose black stone or fragments of lava, were 15 feet high, 10 feet
thick at the bottom, and 5 at the top. On the side towards the
sea, the wall consisted of several terraces on the declivity of the hill,
rising from some 20 feet below the enclosed area, to a little above
it. The frowning structure is so large and prominent, that it can
be distinctly seen with the naked eye, from the top of Maunakea,
a distance of about 32 miles. As a fortification of Satan's king



WORSHIP ON BOARD IN COMPANY WITH CHIEFS.


85


dom, its design was more for war against the human species than
the worship of the Creator.
This monument of idolatry, I surveyed with mingled emotions of grief, horror, pity, regret, gratitude, and hope;of grief and horror at the enormities which men and devils
had perpetrated there before high heaven;-of pity and regret
that the victims and many of the builders and worshippers,
had gone to their account without the knowledge of the Gospel,
which ought to have been conveyed to them; of gratitude, that
this strong-hold of Satan had been demolished and the spell
around it broken; and of hope, that soon temples to the living
God would take the place of these altars of heathen abomination.
After this brief survey of this part of the field, Kalanimoku, his
wives, and two of the widows of Kamehameha, embarked with us;
and as we together proceeded toward Kailua, the residence of the
king, we engaged in public worship, and dwelt with pleasure
on the glorious theme, the design of the Messiah to establish his
universal reign, and to bring the isles to submit to him, and rejoice
in his grace, as indicated by the language of the Prophet Isaiah,
a He shall not fail nor be discouraged till he have set judgment
in the earth, and the isles shall waitfor his law."
Kalakua, a widow of Kamehameha, having little sympathy
with the Evangelical prophet, and shrewdly aiming lo see what
the white women could do for her temporal benefit, asked them to
make a gown for her in fashion like their own. Wtting her off
till the Sabbath was over, apprising her that unnecessary labor
was on that day prohibited to all by the great Jehovah whom we
worshipped, they cheerfully plied scissors and needle the next day,
and soon fitted out the rude giantess with a white cambric dress.
Thus, feeble, voyage-worn, having been long without fresh provisions, and withering under a tropical sun as they crossed the
equatorial regions the second time, they began before we
cast anchor, to secure favor by kindness and demonstration of
their ability and readiness to make themselves useful.
As we coasted slowly along southward, we had a grand view
of Hualalai, the volcanic mountain that rises some eight or nine
thousand feet, near the western side of Hawaii, with its terminal
crater, its forests, and apparently recent streams of lava. Becalmed in sight of the king's residence, we were once more allowed
on the morrow to unite with thousands of our friends whose sympathies and supplications had followed us,in observing the monthly
concert of prayer for the conversion of the world, mingling
thanksgiving for our safe and opportune arrival, with petitions
that an abundant entrance among these Gentiles might be ministered to us, and that our service for them might be soon and joyfully accepted.
On the morning of the 4th of April, 163 days from Boston, we
came to anchor, abreast of the village of Kailua. Between our
mooring and the shore, a great number of the natives-men,




t86         ARRIVAL OF THE MISSION AT KAILUA.
women and children, from the highest to the lowest rank, including the king and his mother, were amusing themselves in the
water.
This large heathen village of thatched huts, though in a dry
and sterile spot, is ornamented with cocoanut and Kou trees,
which to the eye form a relief.  A few miles inland, trees and
plantations are numerous; then, still further back, rises the forestcovered Mauna Hualalai, with its lofty terminal crater, now
extinct.
As we proceeded to the shore, the multitudinous, shouting,
and almost naked natives, of every age, sex, and rank, swimming,
floating on surf-boards, sailing in canoes, sitting, lounging, standing running like sheep, dancing, or laboring on shore, attracted
our earnest attention, and exhibited the appalling darkness
of the land, which we had come to enlighten.    Here, in
many groups, appeared a just representation of a nation of 130 -000 souls, in as deep degradation, ignorance, pollution and destitution as if the riches of salvation, and the light of heavenly
glory, had never been provided to enrich and enlighten their souls.
There, with occasion for sympathy, and deep solicitude, the
pioneer missionaries
" Saw men, immortal men
Wide wandering from the way, eclipsed in night,
Dar.oonless, moral night, living like beasts,
Likeasts descending to the grave, untaught
Of life to come, unsanctified, unsaved."
Among the hundreds on the beach, where we landed, was the
tall, portly, gigantic figure of a native chieftain, in his prime,
Kuakini, the brother of Kaahumanu, and subsequently, the governor of Hawaii, who invited us to his house.
After a short call there, and another at Mr. John Young's, we
eagerly sought the king, at his dingy, unfurnished, thatched
habitation, where we found him returned from his sea-bathing.
On our being introduced to him, he, with a smile, gave us the
customary " Aloha."'
As ambassadors of the King of Heaven, having the most
important message to communicate, which he could receive, we
made to him the offer of the Gospel of eternal life, and proposed
to teach him and his people the written life-giving Word of the
God of Heaven. We made known to him the kind wishes of the
American Board, and its friends, and asked permission to settle
in his country, for the purpose of teaching the nation Christianity,
literature and the arts.
He was slow to consent, as might have been expected. Having
abolished the public rites of their ancient religion; and seen
his sovereignty threatened by a powerful party, as the consequence, he could not know but that the followers of a new
religion might as fearlessly oppose his will, or interfere with his




PROPOSALS TO THE KING AND CHIEFS.


87


pride and lusts, either to restrain them or to bring them into contempt. He and the leading chiefs had just begun an experiment,
like what some equally vain philosophers have often desired, and
sometimes recommended,-to rule a nation without any public
recognition of religious obligation, or any respect to the religious
views of the people to be governed. He might have been alarmed
or made indignant by so bold and urgent an attempt by the people
of a great nation, to introduce a new and uncompromising religion among his subjects. But he was willing, at least, to consider
our proposition. We returned to our vessel, spread the cause
again before the Lord, and the next day, renewed our efforts to
gain the desired consent of the king and chiefs. We presented his
majesty an elegant copy of the Bible, furnished by the American
Bible Society (intended for the conqueror), which we had the happiness to convey and deliver to his royal son. It contained the
laws, the ritual, and the records of the new religion-the grand
message of salvation which we proposed freely to publish, and
teach the nation to read, understand and follow. Thus commenced the kind and provident care of the American Bible Society for
that benighted nation; a care, which has continued to flourish
to this day. The thought of such a present, to such a personage,
at this juncture, by that noble institution whose fraternal co-operation with missionary societies, is so uniformly valuable, was
exceedingly felicitous.  The king seemed pleased to be thus
complimented, though he could not read.
Bibles, furnished by friends for the purpose, were presented to
the daughters of Kamehameha, and a good optical instrument from
the Board to the king. Presents, in such circumstances, have
doubtless a winning influence, as missionaries are taught by the
patriarch Jacob, who understood well the power of a gift, as a
pledge of peace; for when he was about to meet his offended,
warlike, and perhaps implacable brother, he, with supplication,
painstaking, tokens of respect, and a present, "c prevailed," and
left the world a most impressive example for imitation, in uniting
self-sacrifice, prayer, and appropriate means for winning souls,
and elevating heathen nations.
At this time, we had not the means of knowing fully the
standing and influence of Kaahumanu, and perhaps lost time and
opportunities on that account; but we soon learned to appreciate
her importance in the nation.
The king and his four mothers, and five wives, and little
brother and sister, constituted the royal family, if such a group
can properly be called a family. Two of his wives, Kamamalu,
and Kinau, were his father's daughters; and a third, Kekauluohi, a
half-sister of theirs, had been his father's wife.
Though in this royal family circle, and its honored connexions,
there were natural powers, which, if they could be well directed,
we believed were of great promise to the nation, to the world, and
to themselves for the world to come, yet they and the nation had,




88    OBJECTIONS TO THE SETTLEMENT OF THE MISSION.


on our arrival, neither book, pen, nor pencil for amusement or
business, or for acquiring information, or communicating thought.
They sat, like Turks or tailors, on mats spread on the ground,
dipped their fingers in the dish to eat their fish, poi, and dog flesh,
without knife, fork, or spoon. They stretched themselves at full
length on the mats, to play cards, and otherwise kill time. Their
water they drank from a gourd shell, and awa, the juice of a
narcotic root chewed by others, and mixed with water in the
chewers' mouths, they drank as their fathers had done, from a
cocoanut shell, for the same purpose that other intoxicating
drugs and liquors are taken.
Being a polygamist, as many of the chiefs were, the king
doubtless felt what he expressed as an objection to our settlement;-" If I receive and patronize these missionaries, I shall
not be allowed but one wife."  As our observed practice had
probably suggested the objection, we allowed our practice for the
time being to give the true answer. Another grave objection was
urged, that the Government of Great Britain might not be pleased
with the settlement of American missionaries at the Sandwich
Islands. Captain Blanchard, of the Thaddeus, expresses the
opinion that this objection came from Mr. John Young. To meet
this, we referred to our public and private instruction as to the
nature of our embassy.  We alleged that our mission was
approved by English missionaries, and their directors, that it was
not our intention to interfere with the government or trade of the
islands, that there was no collision between Great Britain and
the United States, and if there were, it did not prevent American
missionaries from engaging as missionaries even in the British
dominions. These considerations seemed to satisfy the chiefs.
Kamamalu interceded with her husband for us. Some of the chiefs
proposed to Mr. Young to write to Great Britain, to prevent any
misunderstanding there, in respect to the admission of American
missionaries.
Hewahewa, the high priest, expressed most unexpectedly his
gratification on meeting us, but, as he was, like his master,
addicted to the excessive use of intoxicating liquors, awa and
rum, we could have little confidence in his professions. But it
was a matter of wonder that the bloody destroyer of his countrymen, whose influence, more than that of any other man, we had
dreaded, should be ready in any sense to welcome the teachers
of a new religion. Still he seemed an object of pity, almost as
hopeless as if he had been ready by a form of argument zealously
to defend their ancient system of idolatry and ceremonial
customs.
While the question of our settlement was pending, we invited
and received the royal family on board the brig to dine. They
came off in their double canoe, with waving kahilis and a retinue
of attendants. His majesty, according to the taste of the time,
having a malo or narrow girdle around his waist, a green silken




VISIT OF THE ROYAL FAMILY TO MISSIONARIES.


89


scarf over his shoulders, instead of coat, vest, and linen, a string
of large beads on his otherwise naked neck, and a feather wreath
or corona on his head,-to say nothing of his being destitute of hat.
gloves, shoes, stockings, and pants,-was introduced to the first
company of white women whom he ever saw. Happy to show
civilities to this company, at our own table, we placed the king
at the head of it, and implored the blessing of the King of kings,
upon our food, and on the interview. All assembled on the
quarter-deck of the Thaddeus; and the mission family with the
aid of a bass-viol, played by George P. Kaumualii, and of the
voices of the captain and officers, sang hymns of praise.
Apparently pleased with this exercise, and with their interview
with the strangers, our royal visitors gave us a friendly parting
aloha, and returned with favorable impressions of the singular
group of newcomers, who were seeking among them an abode in
their isolated territories.          "i
On the 7th, several of the brethren and sisters visited the king
and chiefs, endeavoring to make their acquaintance and secure
their confidence. On the 8th, we felt it necessary to ask of the
king that a part of our mission might disembark at Kailua, and
the rest at Honolulu, believing that it would be far better than for
us all to leave the king, and go to Oahu, or for all to remain with
him at Kailua, which he was proposing to leave ere long. So far
as we could learn, Honolulu ought to be early occupied.
To this proposition the king replied, '" White men all prefer
Oahu. I think the Americans would like to have that island.'"
This was disheartening; but for our comfort, he gave us permission all to land at Kailua, and offered us a temporary shelter
in an extensive, barn-like, thatched structure, without floor,
ceiling, partition, windows or furniture. We examined it to see
if it were possible to lodge a mission-family of twenty-two
individuals, in such a hovel, to make them reasonably comfortable
there, where water for drinking and cooking would need to be
brought four miles by hand, and at the same time, be all advantageously situated for doing the work for which we came. We
hesitated. Captain Blanchard urged us to debark, the next day.
We declined. We assured his majesty, that Jehovah has a tabu,
once in seven days, and we were not permitted to remove our
effects from the ship during his sacred time.
We improved the Holy Sabbath in endeavoring to encourage
our hearts to meet, and turn to good account all the trials of our
faith, which are appointed by Divine wisdom and goodness.
On Monday morning, the 10th of April, all the brethren
repaired to the shore, to do what was practicable to get the royal
permission to station part of the mission at Kailua, and the rest
at Oahu. On renewing our application, the king said he should
wait till the return of Kaahumanu. She had gone out on a fishing
excursion. We sought again the co-operation of Kalanimoku,
who had unexpectedly returned to the place. Quite beyond our




DANCE-PERMISSION TO LAND.


expectation too, Kaahumanu, whose concurrence was indispensable, arrived in the afternoon. Keeaumoku, her brother also, who
it was supposed would, were he present, favor our wishes, and, for
whom solicitude had, for some days been felt, lest in a late gale
he had been driven out to sea and lost, landed safely at Kailua.
We could hardly help exclaiming, the Lord is on our side, and
will now grant us our request.
With hearts burning with the desire to be advantageously and
speedily settled down in our work, we seized such opportunities
as from morning till 4 P. IM. were afforded us, in various ways,
for making ourselves understood, without rudely giving offence.
We reasoned with individual chiefs, and requested an audience at
Iheir council. When several of the leading chiefs had assented,
and we supposed the king and Kaahuranu were ready to attend to
our business, which we came once more to lay before them, to
our disappointment, two native dancers appeared near the king's
dwelling, and a band of rude musicians, singing, and drumming
on calabashes, probably by the king's order. As they commenced, multitudes thronged around to witness this heathen hula
or out-door dance, which occupied the attention of the king and
chiefs, and plebeians, for a time that seemed indeed long to us, and
to our captain, who was impatient to prosecute his voyage.
Just at sunset, Kaahumanu and the king gave us the opportunity of freely stating to them our wishes. The whole subject
of our location was reconsidered. The reasons for our coming to
the country were recapitulated, the useful arts with which the
missionaries were acquainted, were at the king's request enumerated. The considerations in favor of entering on our labors
both at Hawaii and Oahu, were presented; the inquiries of their
majesties, respecting our business, and our qualifications to promote their temporal good, frankly answered, and our hopes and
wishes expressed, that they would give our proposal due consideration, and early grant us a favorable answer. This done,
we gave them our aloha, and left them to hold a consultation
among themselves by night.
Mr. Young told us we might think ourselves fortunate if they
should decide in our favor in six months, and if they pursued
their ordinary mode of doing business, we must not expect a
definitive answer sooner. It was indeed to them a great question,
entirely new, and of momentous and lasting consequences.
Unwilling to wait six months for permission to debark, and
locate ourselves in situations favorable for making our experiment,
we on the morrow sought permission to take such situations for a
year, a very short probation for such an experiment. This the
king granted, not only permitting us to reside and labor at
different islands, but offering us such a shelter as the grassy huts
of the country afforded, and such protection as in their rude and
degraded state he could give. This was as much as it was
prudent to ask at the time. It was the pleasure of the king that




SETTLEMENT AT KAILUA.


91


our physician, Dr. Holman, one preacher, and two of the native
helpers, should be located at Kailua, and the others at Honolulu,
Oahu; but that we should send for no more missionaries, till our
experiment had been made and approved. This arrangement
was hailed by the mission with thanksgiving, and no time was
lost in carrying it into execution.
Thus, by a careful, persevering, and thorough consultation with
the highest authorities, and their deliberate action after twelve
days' intercourse, did our mission acquire the right to enter that
field, and begin their work, with the formal and express approbation of the sovereign of the country, who himself designed to
receive instruction from the missionaries, and commenced without
delay. These facts will be seen to assume additional importance
in the progress of events at the islands.
On the 12th of April, fourteen days from the time of our
making the islands, we planted a detachment of the mission at
Kailua, and set up a banner there in the name of our God. The
king, having expressed so decided a wish to have our physician
at his place, we could hesitate little as to his location there,
though six men, five women, and five children of the family, were
to proceed, some a hundred and forty-five miles, and some two
hundred and forty-five miles, further, and notwithstanding the
opportunities for inter-communication were unfrequent, irregular,
and uncertain. Thomas Hopu, and William Kanui, were taken
into the service and the train of the king. The choice of one of the
two preachers to be stationed there was settled by the ballot of
the brethren, and Mr. Thurston was, to the satisfaction of the parties,
assigned to that station, to which, with little interruption, he has
been thus far attached. The day was mostly occupied in selecting and dividing for them and removing to the shore such things
as belonged or fell to them, and were needful for their immediate
use. After tea, on board the brig, Mr. and Mrs. Thurston, and
Dr. and Mrs. Holman, took a cheerful leave of the rest of the
family, and debarked. I accompanied them to their lodgings. A
small thatched hut was by the king's order appropriated for their
accommodation, if such a frail hut, 31 feet high at the foot of the
rafters, without flooring, ceiling, windows, or furniture, infested
with vermin, in the midst of a noisy, filthy, heathen village, can be
said to be for the accommodation of two families just exiled from
one of the happiest countries in the world.  Nor should it be
thought very strange if some of them should soon cherish a desire
to be a little further from such accommodations. In these untried,
singular, and trying circumstances, they entered their new abode
to commence their missionary work. They were then commended to the grace and protection of Him who had called us to
his work, promised his presence to the obedient, and had guided
them to that place, and they were left to the toils and privations
and privileges of foreign missionaries, on a barbarous, heathen




92


ARRIVAL OF THE MISSION AT OAHUT


island, where no other Christian family or civilized female could
be found.
Thomas Hopu and Wm. Kanui being accommodated by their
countrymen, were pleased with their reception and location.
As I called to take leave of the king late in the evening, to go
on board the Thaddeus, I was gratified to see that he was so soon
ready to try to acquire the art of spelling and reading our language, though unable to speak it, or to read his own or any other.
Taking up our anchor, we sailed, and bore away to the north-west
towards Oahu. Passing to the south-westward of the intermediate
islands of Maui, Molokini, Kahoolawe, Lanai, and Molokai, we
left them on our right, and reached Oahu in 36 hours. Early in
the morning of the 14th April, that island rose to our view, and,
as we approached rapidly, presented successively its pointed
mountains, covered with trees and shrubbery, its well-marked,
extinguished craters near its shores, its grass covered hills, and
more fertile valleys, its dingy thatched villages, its cocoanut
groves, its fort and harbor, and its swarthy inhabitants in throngsthe primary objects of our attention and concern. We cast anchor
in the roadstead abreast of Honolulu village, on the south side of
the island, about 17 miles from the eastern extremity.  This we
regarded as the termination of our voyage, whose length in time
was 25 weeks, and in distance run, 18,000 miles.
By the blessing of God, almost beyond expectation, we had
been brought thus far on our way unharmed.
With some of my associates I went early on shore, to call on
the authorities, pay our respects, and to acquaint them with the
arrangements already made with the king at Hawaii. Calling on
the interpreter, Mr. Marin, a Spanish settler, we learned that
Boki, the governor, a younger brother of Kalanimoku, was at a
distant part of the island.  We stated our wish to see him
in respect to our landing, and our prominent design to teach the
people Christianity.
Admitting that the " salvation of the soul was an important object," the interpreter soon despatched two Hawaiian messengers
to make speed and apprise the governor of our arrival and of our
design.
Meantime, we paid our respects to the second in authority at
Honolulu.  He appeared to be the commander of the fort or
castle. This was a rude, quadrangular structure of loosely built
walls, ten or twelve feet high, and about as thick as they were
high. It enclosed an area of about one acre and three-quarters,
mounted a considerable number of guns, and had a small magazine,
and several thatched huts within it. It is situated at the brink of
the harbor, and near the landing.
Passing through the irregular village of some thousands of
inhabitants, whose grass thatched habitations were mostly small
and mean, while some were more spacious, we walked about a
mile northwardly tu the opening of the valley of Pauoa. then.......!"_








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HONOLULU-LANDSCAPE FROM PUN.CHBOWL HILL.


93


turning south-easterly, ascended to the top of Punchbowl Hill,
an extinguished crater, whose base bounds the north-east part of
the village or town. Its general form is a truncated cone, having
a base of one third of a mile, a height of five or six hundred feet,
and a concave or broad basin-like top, about three hundred yards in
diameter. From the highest part of the rim we had a beautiful
view of the village and valley of Honolulu, the harbor and ocean,
and of the principal mountains of the island. On the east were
the plain and groves of Waikiki, with its amphitheatre of hills,
the south-eastern of which is Diamond Hill,-the crater of
an extinct volcano, in the form of a cone, truncated, fluted, and
reeded, larger, higher, and more concave than Punchbowl Hill,
but of much the same model and general character. Below us, on
the south and west, spread the plain of Honolulu, having its
fish-ponds and salt making pools along the sea-shore, the village
and fort between us and the harbor, and the valley stretching
a few miles north into the interior, which presented its
scattered habitations and numerous beds of kalo (arum esculentum)
in its various stages of growth, with its large green leaves,
beautifully embossed on the silvery water, in which it flourishes.
Through this valley, several streams descending from  the
mountains in the interior, wind their way, some six or seven
miles, watering and overflowing by means of numerous artificial
canals, the bottoms of kalo patches, and then, by one mouth, fall
into the peaceful harbor. From Diamond Hill, on the east, to
Barber's Point and the mountains of Waianae, on the west, lay the
sea-board plain, some twenty-five miles in length, which embraces
the volcanic hills of Moanalua, two or three hundred feet high,
and among them, a singular little lake of sea-water, abounding in
salt crystalized through evaporation by the heat of the sun, the
ravine of Moanalua, the lagoon of Ewa, and numerous little
plantations and hamlets, scattered trees, and cocoanut groves.
A range of mountains, three or four thousand feet high, stretches
across the south-western part of the island, at the distance of
twenty-five miles. Another range, from two to four thousand feet
high, stretches from the north-western to the eastern extremity of the
island. Konahuanui, the highest peak, rises back of Punchbowl
Hill, and north by east from Honolulu, eight miles distant, and
four thousand feet high, often touching or sustaining, as it were, a
cloud.
The whole was to us a novel scene, not indeed like that presented to Moses when he ascended to the top of Pisgah, and
surveyed the land of promise, with the earnest desire, but
forbidden hope of entering it, even to exterminate its insufferable
idolatry, and to establish there the seed of Abraham. It was to
us interesting, partly from its novelty, singularity, and natural
beauty, its volcanic character, its commercial importance, its
peculiar location in the midst of the Pacific Ocean, its distance
from the palaces of Zion and the abodes of civilization, but




94      BOKIS FIRST INTERVIEW WITH THE MISSION.


chiefly as the dwelling-place of some thousands of the heathen, to
whom we were commissioned to offer salvation, and as the
contemplated seat of government, and centre of operations for the
nation. It was interesting, because, having been for ages past
the battle-field of successive hostile bands of pagan warriors, till
the last victory of Kamehameha, it was now to be the scene of a
bloodless conquest for Christ, where his ignorant, debased,
rebellious, and dying foes, were to be instructed, elevated, reconciled, and saved. With all its mental and moral darkness, and
heathen pollution, like that of the whole group, it was contemplated as a scene of peculiar and thrilling interest, as a field of
toil and privation, of various conflicts, and probably, of death to
us, but of triumphs to the gospel, where heathenism was to be
extirpated, and churches were to be planted, watered, and
made to flourish, enjoying the presence, and reflecting the glory
of the Redeemer of the nations, to whom the Hawaiian tribes,
though they had not acknowledged his claims, or heard of his
love, had long since been promised.
Who, among the true sons and daughters of Zion, looking
upon such an open field, where Satan, by his varied malevolent
agencies, had ruled and ruined generation after generation, would
not exult in the opportunity of approaching these inhabitants with
the varied Christian agency of the school, the pulpit, and the
press, teaching, inviting, and persuading them to come under the
protection, submit to the authority, and enlist in the service of the
Prince of Peace? What evangelical local church in Christendom
would not rejoice to employ an agent to rear there the altar and
temple of the Lord, on the ruins of idolatry?
We returned at evening, presenting to the rest of our company
fresh productions of the soil, and our report of the land of which
we were to take possession.
It was not till the 16th, that Governor Boki returned to
Honolulu; and he was then so much under the debasing and distracting influence of strong drink as to be unfit for business,
except that of a speedy reformation, to which our business would
call him. Intemperance among men without intelligence, and
destitute of attachment to the charities and privileges of well
regulated society, is as stubborn a foe as any species of idolatry.
But this foe, emboldened by many foreign traders and visitors,
showed his appalling front and gigantic strength wherever we
approached, and for years stood dauntless to guard the field.
On the 17th of April, corresponding with the day when the
persecuted Reformer stood before Charles V. in the Diet at
Worms, we had an interview with the governor, who exhibited
great but not unexpected indifference to our main object, gave
permission to enter the harbor, but appeared in no haste to attend
to the general orders from head-quarters, respecting our accommodations; and months elapsed before he furnished our promised
lodgings. On the 18th we came with our vessel through the






DEBARKATION OF THE PIONEERS.


95


opening in the coral-reef-a singular gateway for ships, between
the two disjoined parts, which extend along parallel with the
shore, several miles each way. On these disjoined parts of the
reef, the surf is constantly breaking with more or less violence,
but they so effectually oppose the force of the heaving ocean, as at
all times to afford protection from its waves to vessels that fully
enter.
Here we dropped anchor in the peaceful waters of this safe and
commodious harbor, the best in this part of the world. It is
sufficiently large to admit 150 sail, of the capacity of 100 to 700
tons. The depth of water at the bar, or mouth of the harbor,
being little more than twenty feet, and little affected by the tide,
the largest class of ships could not pass in and out with safety,
without under-girders, or camels, to buoy them up.
The wives of the missionaries soon accompanied their husbands
on shore, to look at the thatched cottages that had been offered
by foreigners, for our temporary accommodation.
White women were, as might have been expected, objects of
great curiosity to the chattering natives, who thronged around
them, as they walked along, to gaze at their costume, their white
hands and faces, running before them and peering under their projecting bonnets, laughing, shouting, trotting around with bare feet,
heads and limbs, men, women and children, and singing out occasionally, " A-i-oe-oe^, a phrase signifying long, protruding neck.
This term they doubtless applied from the appearance occasioned
by the large, projecting fore-parts of the bonnets, in the fashion of
1819, so widely different from that of Hawaiian females, whose
heads were usually bare, but occasionally ornamented with a simple
chaplet of natural flowers, or small feathers.
The arrangement being now completed for it, on the 19th of
April, the missionaries disembarked from that floating Bethel,
which had been the home and sanctuary of our little missionary
Church for about six months.  Committing ourselves to the care
and protection of our ever-watchful Heavenly Father, and putting
ourselves into the power of strangers and pagans, untutored, and
destitute almost of the feeling of moral responsibility; intemperate,
lewd, and thievish, as they were, we unhesitatingly entered on this
new mode of life among them, and as missionary pilgrims, cheerfully took up our abode in that dark, ruined land, which we
looked upon as the place of our sojourn and toil while on earth,
and as the resting-place of our bones, when our brief pilgrimage
should end. We were sheltered in three native-built houses, kindly
offered us by Messrs. Winship, Lewis and Navarro, somewhat
scattered in the midst of an irregular village or town of thatched
huts, of 3000 or 4000 inhabitants. After the fatigue of removing
from the brig to the shore, Captain Pigot of New York considerately and kindly gave us, at evening, a hospitable cup of tea,
truly acceptable to poor pilgrims in our circumstances, so far
from the sympathies of home. As soon as the bustle of debarking




96       DIFFICULTY IN COMMENCING HOUSEKEEPING.


was over, and our grass-thatched cottages made habitable, we
erected an altar unto the Omnipresent God, and in unison with
the first detachment of the mission, presented him our offerings
of thanksgiving and praise for his goodness to us, and his wonderful providences in respect to 'the Pagan sons and daughters of
Hawaii, among whom he had granted us so propitious an
entrance.
We had some repose the first night. The heathen garrison, at
the fort, some thirty rods distant, having an hour-glass for a timekeeper, about once an hour during the night, struck a bell,
and gave a loud shout, in a mongrel dialect, signifying " AllPs
well!"
We rose on the 20th, for the first time from our couches spread
on heathen ground, under new obligations of gratitude to the
Watchman of Israel, who kept our frail habitations in peace, our
minds from agitation, and our hearts from despondency.
With very little furniture of any sort, having scarcely more than
one chair among us all, the brig having been too much crowded
to carry them, and there being none in that market, and scarcely
one in the whole nation; with neither floor nor ceiling, neither
chimney nor fire-place in our habitation, we commenced housekeeping at once, accommodating ourselves cheerfully to our circumstances, and aiming to improve them as we should find
opportunity, applied ourselves to the great business for which we
had been sent thither. Had there been a boarding-house at hand
suitable for our families, we might, perhaps, have done well to
avail ourselves for a time of its advantages. But as everything in
the way of civilization, as well as religion, was to be taught the
people, both by example and precept, and as there was no time
to be lost in beginning, our cooking-stove was set up out of doors,
in the yard near one of our houses, surrounded with a light fence
or paling of slender poles set perpendicularly in close order in
the earth, having two horizontal ranges of poles tied to them with
bark or vines, or strings made of a strong grass, one a foot, and
the other four feet from  the ground.  Through this paling
from fifty to a hundred natives, standing around without, might,
from time to time, be seen looking leisurely, to gratify their curiosity, especially when any of the missionary females found it
necessary to be employed about the stove, either for cooking,
or heating smoothing-irons, for ironing clothes.
Destitute of table furniture, as well as of many other articles
which were needful, we had this consolation, that a full supply,
without a house, cellar, or store-room, would have been a burden,
and a means of exposure to thieves and robbers. A small crate of
crockery sent out with us, supposed to be good, was found to be
wholly refuse, embracing no whole article, but still, in our destitution, better than nothing, and less likely to provoke envy, or
excite the cupidity of rogues, which was too often called into
exercise by the few good things which we did possess.




FIRST SABBATH ON SHORE AT OAHU.


Soon the Sabbath morning sun, having always a peculiar charm,
rose upon us in unusual splendor, and arrangements were made
for the public worship of Jehovah, whose claims we came to
present.
With what comfort and courage did we seize on the opportunity
afforded us, to bring to the notice of the people the sacred day of
God, and on the first Sabbath that dawned on us in our new
abode, to announce to those, who, both native and foreign,
assembled at our call, the general object of our mission, adopting
the language of the heavenly messenger to the shepherds of Judea:
"Fear not, for behold I bring you good tidings of great joy,
which shall be to all people."
The theme, the occasion, the cheering prospect of success, the
dawning light of a brighter day, the Sabbath songs of Zion, now
heginning here, and the momentous announcement, as from
Heaven, of the glad news of salvation to our race, now first reaching
the inhabitants of this dark heathen isle, inspired our souls with
new ardor and joyousness. He who was born in the city of.David, a Savior, favored us with his presence, in fulfilment of his
promise to the propagators of his Gospel, CC Lo, I am with you
always. "
On the succeeding Sabbath, a similar opportunity occurred,
when the songs of Zion, with the presence of Zion's King, drew
tears from a veteran resident, a self-expatriated American, who
had not heard them before for twenty years, and who had a native
wife, and a family of sons and daughters around him there, now
to be taught the things of the world to come.
In these sacred songs, George P. Kaumualii assisted both by
his voice and the bass-viol. They appeared attractive to native
ears, as well as to the naturalized foreigner, who had seen better
days.
Young Kaumualii was in haste to meet his father, and we as
much to enlist him in our cause. It was quickly agreed that a
detachment should visit that part of the group of which we
regarded him as sovereign, a hundred miles to the north-west of
Honolulu. In conformity with the reasonable wishes of George,
properly expressed, Messrs. Whitney and Ruggles, with the
concurrence of their associates, leaving their wives at Honolulu,
embarked with him, and accompanied him to his father, to make
known to him our object, explore that part of our field,
and secure the friendship and co-operation of its chieftain.
George took leave of the family with tears, though we had no
good evidence that his heart was interested in religion, more than
thousands of the gay youth of our country, who unduly rejoice in
their freedom from the restraints of covenant religious vows. He
was often courteous and affectionate in America, while at school.
His tears on this occasion were, I think, tears of affection for his
friends, who had shown him kindness; of hope of soon being restored
with welcome to his father, from whom he had been separated in
7




98 KAUMUALIIS RECEPTION OF HIS SON AND THE MISSIONARIES.
his childhood; and, perhaps, of struggling apprehension that he
would not be permitted long to enjoy the society of his father, or
at all to succeed him in the expected possession of his rank and
estates. He felt strong dissatisfaction with the influence of an
American, who had brought his father to Oahu long before. They
embarked on board the Thaddeus, and sailed for Kauai, May 2d,
1820.
George was received by his father with affection and congratulation, and with as much respect as the pride of his own
eart, or the wakeful jealousy of other chieftains, would safely
permit. He introduced the brethren kindly, but characteristically,
to his father, as friends who had come from America to accompany
him home. The old king embraced them, and early applied to
them the term  6 Aikane" [privileged friends], an honorary
heathen title, implying some privileges which they did not covet.
On a short acquaintance with their character and their objects,
which they made known to him, he earnestly desired them to take
up their permanent residence there. He expressed an unexpected
degree of gratitude for the support, education, and return of his
son, which had been assumed by the American Board after the
man who carried him away had failed to fulfil his contract.
He professed a readiness to make such return as he could, by
kindness and aid to the missionaries. As an expression of his
gratitude to Captain Blanchard, master of the brig in which
George returned, he furnished valuable supplies, freely, for the
vessel, and gave him sandal-wood, valued at $1,000.
But we were particularly interested in the gratification he
manifested, on receiving the elegant Bible, presented him by the
American Bible Society, the contents of which he often desired
the missionaries to read and explain to him, and which he, and
his wife, and son, seemed inclined to learn at once to read.
He offered to give the use of land to aid in the support of the
teachers, and when he feared they would not stay with him, said,
on one occasion, " Why, you no stay here? We like you very
much. My people all like you. We want missionaries here, as
well as the other islands.'
Having explored portions of the island, finding the people
scattered, poor, debased and neglectful of their fine soil, these brethren returned to Oahu, after an absence of eight weeks-made a
report of their welcome reception, and incipient labors, having
brought with them, as proofs of the kindness of the friendly king
and his heathen queen, Kapule, a present of cocoanuts, calabashes,
oranges, pine-apples, fans, fly-brushes, spears and shells, thirty
mats, one hundred kapas, and three hogs.
Though there was work enough, and more than enough, for all
our laborers, either at the single station of Kailua or Honolulu,
yet, for various reasons, and especially the injunction which requires the Gospel to be announced to all without exception, we
could not hesitate to meet the wants and wishes of the king of




SETTLEMENT OF MISSIONARIES AT KAUAI.


99


Kauai and others there, and of Kalanimoku at Kawaihae, so far
as to give them teachers. If we would see the Gospel take effect
on a nation, its light should be diffused over the whole nation.
The mass must have opportunity to see it simultaneously, in order
to the fullest impression. Christianity should be made by precept and example to radiate from many different points so extensively, that all the tribe or nation may have the means of judging of its merits and availing themselves of its advantages. To
teach a single village, only, in each heathen country, or to limit
missionary influence to a few of each nation, while all the rest of
the inhabitants are left to the darkness of unmitigated superstition and ignorance, would require an age to make any perceptible
diminution of the mass of heathenism in that country, even with
an ordinary blessing on the preaching of the word.  It was obvious that all ought to have access to the knowledge of the
Savior in the shortest possible time.
Arrangements were made by the 23d of July, for Messrs. W.
and R. and their wives to take up their residence at Waimea,
on Kauai. On the eve of their departure from Honolulu, eleven
of our number united in celebrating the dying love of our exalted Redeemer, for the first time on the shores of the Sandwich
Islands, and found the season happy. Probably the Savior's death
had never before been set forth in this ordinance in those islands.
We were joined in this solemn and delightful service, by an
American gentleman, Mr. Charles Carey, of Chelsea, Mass., master of the ship Levant, who had recently put into the harbor, on
his way from the Oregon to New York.
The next day, he received on board his ship the detachment for
Kauai, and gratuitously conveying them thither, landed them at
their new station, where they were welcomed by the king, and
applied themselves with gladness to their work.
Mr. Loomis hastened to Kawaihae and engaged in teaching Kalanimoku and his wife, and a class of favorite youths whom he
wished to have instructed.  Thus to facilitate the diffusion of
light over these islands, we were quickly and widely scattered
and more or less exposed.  We all regarded it as unsuitable,
during several years of our early missionary life, to expose our
women, by leaving them alone at any time, but less hazardous
for the men to travel, lodge, and sojourn singly. Whether alone
or in each other's company, there were dangers from which the
Divine hand only could effectually guard us.  The exposure of
the females of the mission, so widely scattered, where there were
no other civilized females, and scarcely civilized men, and no
physician to be relied on, was among the trials of missionary life.
Aside from the loss of the society of friends and relatives, this
became, as in all new fields, a source of no small solicitude.
But trials, privations, and dangers, we knew should not prevent
the prompt performance of the services to which we are obviously
called by the Captain of Salvation. There is no method, known




100    DANGERS ALWAYS TO BE EXPECTED IN MISSIONS.
to us, of conveying the Gospel vigorously and speedily to the
heathen world without the hazards attendant on voyages, changes
of climate, and the opposition of the enemies of truth, eitherbarbarous or civilized. Never has the Prince of Darkness yielded
any portion of his territory for the purpose of giving the Messiah
possession there, without involving the soldiers of Christ in personal danger, and never have they carried their conquests very
far, without much self-denial, cross-bearing, and personal exposures.
The compassionate Savior says to his heralds, ( I send you
forth as lambs among wolves, but take neither sword, nor staff,
nor purse, nor scrip," as though he would compel them to trust
his providential support and protection; and again, to warn them
of danger at hand, and to impress them with the importance of
being on their guard, he says, " He that hath no sword, let him
sell his coat and buy one;" and again, lest they should take occasion thus to harm their opposers, he adds the admonition, " He
that taketh the sword shall perish with the sword."
In entering, as missionaries, almost singly into the midst of a
barbarous or heathen people like the Polynesians, it is well for the
safety of life to be destitute alike of the means of personal
defence by force, of warlike aggression, and of affluence. For in
that case, more confidence in God's protection is manifested, more
reliance on argument with the people is implied, and less provocation is given to heathen cupidity, jealousy, and violence.




CHAPTER V.


FIRST YEAR OF THE MISSION, AND SECOND OF LIHOLIHO CONTINUED.-1820.
Instruction commenced with difficulty-First sermon to the king-Hopu's fatherFirst school at Honolulu-Claims for the use of the needle-Objections to the
mission-Boki and his partisans-Co-operation of foreigners in aid of the school
-Boki's stammering teacher-Ejection of aliens-Kaumualii and his school-Examination of the school at Honolulu-First houses of the mission at HonoluluNative style of building-Correspondence with Governor Reickord-Grateful notice
in the United States of the reception of the mission.
THE whole population of the Hawaiian Islands, amounting to
about 130,000, in their deep darkness and degradation, were cast
upon these few and scattered missionary laborers, to be instructed
in almost every branch of useful knowledge suited to their circumstances.  None of them had even the alphabet of learning or of
true religion, or of sound morals.
Having assured the rulers, from the beginning of our intercourse with them  that if permitted, we could teach them and
their people, Christianity and the arts, we now made it a daily
object to gain their confidence, to make ourselves acquainted with
their language, habits, and modes of thinking, and the best means
of access to their minds and hearts, and, if possible, adapt our
instructions to their capacities and most urgent wants.
But how shall a rude nation be speedily instructed without
books, or the use of the press? True, the missionaries had books,
English, Latin, Greek and Hebrew, but neither they nor the
nation had any books in the language of the country, or in any of
the Polynesian dialects. Our ignorance of the language of the
people, and their ignorance of ours, was, of course, an impediment
in the way of intercourse between the teacher and the pupil, at
first very great; and the absolute destitution of suitable books for
the work of teaching the nation, was an embarrassment rarely or
never to be found among Asiatic tribes-an embarrassment similar
to what the pioneer missionary, J. Williams, found in attempting
among barbarians to build a missionary ship, on a heathen islet,
with neither tools, materials, nor competent artisans.
Desirous to teach them thoroughly, through the best medium
then available, we undertook with the English, with zeal, and
with some success, in the case of a very limited number. But our
object was not to change the language of the nation but to bring




102


EXPERIMENT OF THE ENGLISH LANGUAGE.


to their minds generally, the knowledge of the Christian religion,
and induce them to embrace and obey it.  The sounds of the
English being so different from their own, and so much more
difficult of utterance, their ignorance of the meaning of English
words, and the impracticability of learning them from English
dictionaries, together with the intricacies of English orthography,
presented insurmountable obstacles to the speedy accomplishment of the main object of a Christian Mission, if the nation were
to be confined to that medium. What could French Protestant missionaries do in teaching English and American seamen the doctrines
and duties of the Gospel, through the medium of the French alone?
Clearness, accuracy, and force in religious teaching we deemed
so essential to success, that the vernacular tongue, or a language
understood by the learner, must needs be employed to be successful; for a miracle is required to give sense and cogency to
unknown words and phrases, before they can enlighten the mind
or impress the heart in respect to the will of God.
The Hawaiians might indeed have been taught to cross themselves, repeat Pater nosters and Jive MJarias in Latin, to dip
the finger in water, gaze on pictures, bow before images, and buy
indulgences with great formality and punctuality, and still have
been as ignorant of the volume of inspired truth as the Aborigines of California and South America, or the youthful Spanish
Franciscan monk, now a protestant missionary at Gibraltar, who,
at twenty-five years of age, though studying for the priesthood,
had never seen the Bible, and did not know that such a book
existed: and they might, moreover, have been still just as idolatrous as their fathers were in the days of Cook, and as ready to
visit with poison, fire, or bonds, any who should oppose or ridicule their folly.
The plan of teaching the mass of children exclusively, while
neither children, adults, nor rulers knew the practicability
and utility of learning; and the plan of teaching children exclusively in a language unintelligible to their parents; and the mass
of the community around them, would have been chimerical; and
a perseverance in such an attempt would have given over the
adult and aged population to incurable ignorance and hopeless
degradation, or left them to rush en masse to pagan or papal polytheism, and thus have defeated the education of the children and
the education of the nation. To have neglected the rulers, and
taught the children of the plebeians a new religion in a language
unknown to the nation, would have arrayed prejudice and opposition against us in high places, and thus defeated our cause, or
greatly retarded our success.
To change the language of a people is a work of time.
Even in a conquered province, with the favoring influences of
colonization, commercial intercourse and literary institutions, with
an impulse from a new government and fashion, such a thing is,effected but slowly and imperfectly. With how much less hope




OBJECTION TO THE ENGLISH LANGUAGE.


103


of success could a few missionaries, with no help from circumstances like these, attempt it. The progress of a generation or
two may so alter the circumstances of the nation as to make the
use of the English more feasible and useful. This, then, is our
answer to the oft-repeated and not unimportant question, " Why
did you not teach the nation English, and open to them, at once,
the rich stores of learning, science and religion, to be found in
that language?". and here we show our warrant for applying ourselves to the acquisition of the Hawaiian language, reducing it to
a written form, and preparing books of instruction in it, for the
nation, and teaching all classes to use them as speedily as possible.
In connexion with this general mode of instruction, we could,
and did teach English to a few, and have continued to do so.
We early used both English and Hawaiian together.  For a time
after our arrival, in our common intercourse, in our schools, and
in our preaching, we were obliged to employ interpreters, though
none except Hopu and Honolii were found to be very trustworthy,
in communicating the uncompromising claims and the spiritsearching truths of revealed religion. Kaumualii, Kuakini,
Keeaumoku and a few others could speak a little barbarous
English, which they had acquired by intercourse with sea-faring
men. But English, as spoken by sailors on heathen shores at
that time, was the language of Pandemonium; and the thought of
making young men and women better able to comprehend and
use that language, while subjected to the influence of frequent
intercourse with an ungodly class of profane abusers of our noble
English, was appalling. We could not safely do it until we were
able to exert a strong counteracting influence. It is worthy of a
grateful record that King Kaumualii, though accustomed, like other
heathen who stammer English, to use profane language, on being
faithfully taught that it was wrong, broke off, and abandoned the
vile habit. How chilling to a missionary's heart, to hear a heathen
father curse his own little child in profane English, and to hear
his own fellow-countrymen teaching the heathen that awful
dialect, by which profane men anathematize one another, and
insult their Maker!
That the sudden introduction of the Hawaiian nation in its
unconverted state, to general English or French literature, would
have been safe and salutary, is extremely problematical. To
us it has been a matter of pleasing wonder that the rulers and the
people were so early and generally led to seek instruction
through books furnished them by our hands, not one of which was
designed to encourage image worship, to countenance iniquity, or
to be at variance with the strictest rules of morality. It was of
the Lord's mercy.
With the elements of reading and writing we were accustomed,
from the beginning, to connect the elements of morals and
religion, and have been happy to find them mutual aids.




104


FIRST EFFORTS OF THE ROYAL FAMILY.


The momentous interests of the soul were the commanding
reason for learning what God has caused to be written for its
salvation, and for regulating its duty to him. The initiation of
the rulers and others into the arts of reading and writing, under our
own guidance, brought to their minds forcibly, and sometimes by
surprise, moral lessons as to their duty and destiny which were
of immeasurable importance. The English New Testament was
almost our first school book, and happy should we have been,
could the Hawaiian Bible have been the next.
At the station at Kailua, the king and his little brother,
Kauikeaouli, five years old; two of his wives,. Kamamalu and
Kinau, Kuakini, and a son of Mr. J. Young, two youths, James
Kahuhu, and John li, and others, were instructed by Mr. and Mrs.
Thurston and Thomas Hopu, being assisted for a time by Dr.
Holman. Their dwellings, for months, were daily surrounded by
scores of men, women, and children. Many came from distant
parts of that island, which is nearly three hundred miles in
circuit, to see what sort of beings white missionaries were.
Though the heathen revelry of the king and others often
disqualified them from making progress in study, or proved
unwelcome hindrances, still, during the time which they did
devote to instruction, though taught chiefly in a foreign tongue,
they made such advances, that in three months the king was
reading a little in the New Testament, and five of the others in the
easy reading lessons of Webster's spelling book. The young
prince, a promising pupil, though a mere child, on whom the
cares and responsibilities of government were at length to rest,
could spell English words of four syllables. But their studies in
English were wearisome, and ere long chiefly suspended.
Much of the time of Dr. Holman, while he remained at the
station in connexion with the mission, was occupied with the
duties of his profession. Never, perhaps, had a medical man a
better opportunity to make a good impression as a pioneer
of science, civilization, and Christianity, than he enjoyed. He
was very successful in the treatment of diseases, and might soon
doubtless have possessed the confidence of the highest families in
the nation, had he not cherished a premature desire, with his
wife, who deeply felt her privations, " to return to the country
whence they came out."
After three months of toil amidst the darkness, confusion, and
pollution of that heathen village, Mr. Thurston secured the
opportunity of preaching a formal sermon to the royal family.
By the aid of Hopu, as an interpreter, he urged on them the
claims of Jehovah, from the impressive words of the prophet, c I
have a message from God unto thee." His little audience kneeled
in prayer. Assisted by Hopu, he preached from Sabbath to Sabbath,
to small circles, either at the school-room or his own residence,
with the hope that the seed would not prove to have been scattered
wholly in vain, in the stony places of Kailua.




FIRST SCHOOL AT HONOLULU.


105


In the good Providence of God, it was so ordered, that Thomas
Hopu found his own father alive at Hawaii, and at his instance,
willing to remove with his family from another part of the island,
and come to Kailua, and receive religious instruction; and that
Hopu should have the opportunity of reading the Scriptures to
them daily, and praying with them morning and evening, for a
time. What a privilege to a long absent son, who, in his heathenism, had wandered away to the ends of the earth with Opukahaia, and having found the Savior, to return, with the Bible in
his hand, to enlighten the dark hovel of his father, and to aid in
dispelling the gloom that had so many ages hung over his tribe
and his country! His hands and his heart were full, and with earnestness and fidelity he applied himself to his work. But his
labors for his father were ere long broken off, for with his fading
contemporaries, he scarcely came to know and apparently to approve the leading doctrines of Christianity, before he died.
Notwithstanding the difficulties and embarrassments experienced
at Honolulu, in establishing ourselves among so degraded a people, we were allowed to see a school opened in May, the month
after our arrival, and daily instructed. The want of a suitable
place to meet a school, was not among the least embarrassments
which an American female would feel in beginning this work.
Then, to the absence of suitable books and school apparatus, was
added the want of a convenient medium of intercourse between
the teacher and pupil, and the difficulty of securing a regular
attendance.
It was a question with us, as it has often been with our friends
-how could scholars be found, and induced to come together to
attend to instruction and study for the acquisition of knowledge
of which they could not know the value, and of the process and
means of gaining which they had no just conception?  But,
intent on engaging early in this part of missionary work, none of
1he many embarrassments could we regard as insurmountable.
Uncouth and indifferent as were the adults in general, and wild,
shouting, and thoughtless, as the children appeared when we
attempted to approach them at first, though they oftentimes thronged
around us in their merriment to gaze and laugh, there was found,
here and there, one more confiding, who could be induced to come
to our dwelling for a trial. Ingenuity and kindness were tasked
to give interest enough to the school exercises to induce those
who came once to come again, day after day, when the sun should
reach a certain elevation, pointed out in the heavens, instead of
uselessly naming the hour of the day or the time by the clock.
Whatever of hostility may have been manifested against the
spiritual claims of the Gospel by foreigners and others, we were
encouraged in our efforts to commence a school by several
residents, some wishing their wives, and others their children to
be instructed. Among these, were Messrs. Holmes and Navarro
(American), Marin (Spanish), Harbottle, Woodland and Beckley




106


INITIATING PUPILS.


(English), and Allen, a refugee from New York slavery before its
abolition, who resided at Waikiki, lived as comfortably, and
treated us as courteously, as any who had adopted that country
before our arrival. These cherished a desire that their long neglected children, whose morals, habits, language and manners differed little from their contemporaries-the children of aboriginal
fathers-might now, at length, if they wished it, have the advantage of a school for their improvement. Allen from Schenectady,
and Woodland from Port Jackson, wished to have their children
" christened."  The latter said  ' he had done it himself,
as well as he could, but wished it might be done over again better.'
During the first year, no suitable system of orthography was
fixed upon for writing the language of the country. It was difficult,
even, to write out in native, the meaning of words and sentences of
English lessons. It was no small labor, not only to teach simply
the enunciation of a lesson, but to teach the meaning of a column of words, or a page of sentences constituting their English
lesson, which, without such an interpretation, must have been, to
such pupils, too forbidding. But this was so far accomplished as
to make the school pleasant to most of those who attended, partly
by means of the slate, and partly by writing out short lessons
on paper, with an imperfect orthography.
There was a frankness and earnestness on the part of some, in
commencing and prosecuting study, which agreeably surprised us,
and greatly encouraged our first efforts.  On the Sabbath, very
soon after our arrival, Pulunu came to attend our public worship,
and brought two shy, but bright looking little daughters, (less
tinged with copper and olive than their fellows), and after the service, she desired us to take them under our instruction.  We
readily consented; and both mother and daughters became interesting members of the school. In a few weeks the mother conquered the main difficulty in acquiring an ability to read and write,
and the others before many months. On the 1st of August, the slate
was introduced, and by the 4th, Pulunu wrote on her slate,
from a Sabbath School card, the following sentence in English; " I
cannot see God, but God can see me."  She was delighted with
the exercise, and with her success in writing and comprehending
it. The rest of the pupils listened with admiration as she read
it, and gave the sense in Hawaiian. Here was a demonstration
that a slate could speak in a foreign tongue, and convey a grand
thought in their own.
A lad, quite young and small, but with features more than ordinarily pleasing to the physiognomist, was seen standing one
day, towards evening, looking at us through the light paling that
surrounded our premises, where successive companies of all ages,
from day to day, indulged their curiosity in marking the novel
movements of their strange visitors; and the question was put
to him, " Would you like to live with us, and learn to work and
read "/ J/e)7 was his pleasant and unhesitating affirmative;




FIRST EFFORTS OF BOKI AND BANKS.


107


and without further ceremony he was taken in, covered, fed,
lodged, and instructed.  He became a docile and successful
pupil, laboring to pay his board and making very rapid improvement; so that in a few months, he could read intelligibly several
portions of the English Bible. He expressed a desire to instruct
the people,?and early became a useful teacher even in his boyhood. Some who were desirous to attend school were held back
by the stupidity and prejudices of their friends, who looked upon
us with jealousy or hostility, and some, though desirous to learn,
were engrossed with other concerns which prevented their attending to instruction. A young and sprightly native, J. Banks, who
had been the commander of a schooner, then recently stranded,
came to us one day, and said with some earestntess, " I goin to
live with you now, I want to learn to read, and learn navigation. I
like take the sun, sail out o' sight o' land, and go to any part
o' the world.")  He had been to China. He told us that before
the fatal blow was struck upon the worship of idols, he thought
the tabus were unreasonable and the idols vain, that the priests
were ignorant men and unworthy of confidence, as they could
show no authority. He professed to have said to Kalanimoku,
that it would be well to disregard the tabu. He had heard some
pretend that we had come to take the country. He said to them,
" Where are their guns? And if they fight with us, what will
they do with their women?"  His reasoning indicates that defenceless and non-combatant missionary women may be a safeguard to their husbands among the heathen, in matters of great
importance, as well as an efficient aid in imparting instruction by
precept and example.
The next day, Banks came with Boki and others to public worship, in which he appeared to be interested.  The hearers were
called on to " behold the Lamb of God that taketh away the sin of
the world." Boki tarried after the service, made some inquiries, and
expressed a desire to be able to read and understand our Bible,
and, moreover, consented to be daily instructed in it. I presented him a copy, and from time to time endeavored to make him
and his wife Liliha acquainted with its contents.  The services
of Banks were soon required by his superiors, and his design to
get an education was defeated.  The lovers of rum-selling and
dram-drinking plied him with their charms, from whose influence
he never escaped.
Many of the chiefs had various engagements of business,
gambling, revelry, andjaunting about from place to place with their
retinues, which were unfavorable to their attention to the means of
improvement offered them. Liholiho, moreover, when he learned
with what promptness we could teach reading and writing, objected
to our teaching the common people these arts before he should
himself first have acquired them. His self-respect thus manifested
was on the one hand encouraging, for we wished him to take the
lead, and on the other, embarrassing, for we wished to bring




108


DOMESTIC LABORS OF FEMALES.


the multitude under instructionswithout reference to the distinctions
of birth or rank. Kaahumanu too, for many months, was either
heedless in regard to Christianity, or scornfully averse to our instructions, and at the same time not a little annoyed by the profligacy
of Liholiho and his boon companions. Some were watching to
despoil us of our few goods, or to expel us from the islands,and
others to nullify our influence by slander and misrepresentations.
Watchfulness, on our part, was demanded not to provoke needless hostility or to wound unduly the self-esteem of the grandees,
and at the same time not to omit to do good to them and their
needy people according to the explicit commands of the Bible.
Some, before they could appreciate the greater good which we
hoped our mission would confer on them, preferred claims for
minor things which might have been rejected as unreasonable, had
we not desired to encourage attention to improvements in their
wardrobe, and to give them time to consider their ways and to
find out the nature of our main design, and to appreciate it,
instead of startling, disgusting or repelling them by abruptness
or impatience.
The scarcity of wood and water was at that time felt in our
domestic arrangements. Our fuel for cooking was obtained by
barter at a high rate, being brought four or five miles on the
shoulders of men.  Before wells were used in Honolulu, our
water for drinking and cooking was brought in calabashes a considerable distance. Embarrassments of this sort, almost too small
to be mentioned at all, were particularly felt, when, among many
things demanding attention in getting under weigh, the clothes
of a six months' voyage were to be washed and ironed —a service,
like other domestic labors, to be performed by the hands of the
wives of the missionaries. While numbers of the natives were disposed to gaze to see the operation, not one could be found both
willing and able to do this service. Our females tried the experiment of going back to the stream in the valley, to do their washing.
This was done cheerfully. The novelty and even ludicrousness of
their appearance and circumstances, off at what some of them
called a " heathen brook" in the open country, while the tropical
sun was withering their physical powers, and literally blistering
their arms, seemed partially to sustain their spirits, while they
rejoiced in the Divine goodness, which daily supplied the needful strength for these new scenes and untried labors.
Before this service was fully accomplished, they were required
to do what at a more convenient time they would more gladly
have done-to make a dozen shirts for the grandees, cut and
make a full suit of clothes of superfine broadcloth for Naihekukui,
the father of the present queen, and similar garments for Boki.
In this, and especially the more difficult parts, Mrs. W. and Mrs.
R., before going to their station on Kauai, took a leading part.
Soon after Mrs. Bingham had gother school in operation, the king
sent Hopu to Honolulu with a piece of fine shirting to have Mrs.




CLAIMS FOR THE USE OF THE NEEDLE.


109


B. make for his Hawaiian majesty five ruffled shirts with plaited
bosoms, to be sent back to him at Kailua by the vessel returning in
a few days. Such demands from the king, his wives, and other
chiefs, male and female, in our destitution of not a few of the
daily comforts once enjoyed, and an anxious desire to give full
satisfaction, required some sacrifices, and caused, during the
first years, some expenditure of health and strength on the part
of those who were willing thus to toil, in connexion with their
more important labors for the moral and intellectual improvement
of the people.  Before the people could appreciate the latter,
and before their language was familiar to us, a courteous welcome
given in season and out of season, the making or fitting a new
garment, or the offer of a seat at table to those who sought our
acquaintance, had its appropriate influence, as well as our more
direct labors in teaching letters, and inculcating the doctrines of
Christianity. Our female helpers, by conscientiously doingboth,
in the midst of infirmities and family cares, doubly proved their
interest in the well-being of the natives, and showed a steady and
loyal desire to deserve their approbation.  They had the opportunity, of which they availed themselves, of showing the spirit of
self-denial for the sake of another's good, which is the best logic
to convince the heathen, and of illustrating the unreasonableness
of overtasking the poor and the stranger, especially when
heathen exorbitance crowded too freely on Christian kindness.
Some three or four years after the mission was commenced, a
woman of rank, calling on the wife of a missionary, requested her
to make a dress for her. The request was readily granted. She
soon called for a second. This also was done, without demur or
compensation.  She then called for another.  The third was
promptly and gratuitously made by the missionary's wife, who
wished still to oblige.  The fourth was ere long asked for by the
same exorbitant woman. The lady, perceiving not only that the
demand was unreasonable, but that meeting it would not satisfy,
and wishing to teach reason where it was wanting, said kindly,
" Would it not be well for your own girls (whom I have
taught to sew) to make this, if you need the fourth?" The chief
woman replied, " It is but little for you to make it; you can do
it so quickly; but my girls are all lazy, and would be long about
it.") The lady, glancing at the other side, said, " I am here alone
in feeble health. I sew clothes for myself and family.  I have
not a company of servants about me to go and come at my bidding.
Much of my cooking and other work I must do myself. I have a
number of scholars to teach every day. I have made for you three
dresses, and taught your girls how to sew.  I appeal to you to
say whether I ought now to do the fourth." She felt the rebuke,
and waived her request. Others, however, were found ere long
to be looking with equal eagerness to their missionary friends to
help them to adorn themselves with good works, and to gain possession of the ever during heavenly robes.




110


OBJECTIONS TO THE MISSION.


There was not perhaps a wider difference of opinion among'
the natives, in respect to the influence of the mission, than
among foreigners. It was obvious that some apprehended
that success in our undertaking would modify the nature of the
trade at the islands, to their disadvantage, and, moreover, bring into
disrepute some things which had been deemed reputable and
fashionable. It has been said that the interests of the mission,
and the interests of commerce, were so diverse, or opposite, that they
could not flourish together. And though it was admitted to be customary for traders to offer the profligate king a variety of tempting
liquors, when a bargain with him was sought, lest others, by this
kind of liberality, would secure too large a share of custom, we
were cautioned not to instruct either Liholiho or Kaumualii in
the cost of foreign merchandise, or in respect to the mischiefs
which might come upon the nation by bargains made under the
influence of intoxicating drinks.
It was on our part publicly announced that it was our intention
to give a thorough education to such as would make the reasonable
efforts to acquire it, and to introduce as we were able, the arts
and usages of Christian society; and that the gospel, which we
had come to propagate, was intended by its Author for all
people, as a guide in the way of righteousness, temperance, and
salvation, and that it must not only be proclaimed freely, with all
its claims, proffers, and promises, but that it must also command
respect and obedience among all nations, according to divine
predictions. Our influence over the chiefs, when apparently very
small, excited an unexpected jealousy, which was manifested
especially in respect to the governor of Oahu.
Boki, who had but recently been appointed to the governorship
of Oahu, had, as a public officer, but little experience. He was
above the middling stature, but appeared at times like one
stupified with alcohol, tobacco, and awa. Though in his prime,
he was intemperate, and slow to do good; but he occasionally
appeared desirous of distinction and honors. He had not sagacity
enough to see what party it would be safest to follow, nor independence and integrity enough to mark out for himself, and
follow, a steady and honorable course suited to his responsibilities.
He must please his superiors, or lose his place, which was
desired byNaihekukui, and others. He must please that class of
foreigners who love their indulgences, or fail of their flattery and
co-operation; and he must favor the missionaries, or himself and
people lose the advantages which they offered, and which some
were striving to obtain. To do all this, and yet indulge a vile
heathen heart, and secure his ulterior ends, was no easy task,
even if he had possessed the sagacity of Solomon. With his
permission, we selected a location for our residence, in the rear
then of Honolulu village, or town, within the limits which he
specified,-a place, where, by means of irrigation from the waters
of the valley, we might have the comfort of gardens and verdure.




AID TO ORPHAN CHILDREN.


11l


But this he was induced, doubtless by others, to refuse.  Had he
granted it then, there were some who would have contributed for
the erection of houses for the mission.
Waiving our claim both to the chosen site, and the proposed
aid, we wished still to unite such foreign influence thete as could
be enlisted in the cause of the mission. The residents and others
were   consulted, and  a  subscription paper, supposed   to be
unobjectionable, was immediately circulated    among those to
whose consideration our attention to the children of foreigners
and others equally needy, had already commended the mission.
It was as follows:( While the friends of Humanity and of Zion, in Europe and
America, are uniting their influence, and contributing their substance to
meliorate the condition of the wretched, and to give the Bible and the
blessings of the Gospel to the long neglected heathen; and, while some
are sacrificing the comforts of home, and devoting their talents, their
possessions, and their lives, to the diffusion of the light of science and
Revelation, in the dark places of the earth, we feel it to be a pleasure
as well as a duty, to promote the grand design of civilizing and
Christianizing the natives of the Sandwich Islands.
" Believing that American and European residents, gentlemen of
business from different countries, masters and officers of vessels of
different flags, as they visit these islands, will co-operate in a systematic
effort to provide for the comfort and education of orphan children (of
whom many may be found here) by donations in money, or articles of
trade, or the productions of the country, or other substantial means of
doing them good, we, the undersigned gentlemen, from different
countries, cheerfully agree to give to the mission established in these
islands, the donations severally annexed to our respective names, to
constitute a school-fund for orphan children, to be used by the mission
for the benefit of such children, in training them up in knowledge and
virtue, in the useful arts of civilized life, and in the principles of the
Christian religion, that they may be grateful to their benefactors,
useful to their country, blessings to the world, and fitted for heaven."
This was our treaty of peace with the foreigners.  A respectable number signed it, within a year and a half from its
commencement. In the circulation of this paper we were aided
by J. Hunnewell, Esq., who, though he had no connexion with
the mission, and no personal interest in the school, has, from that
early period to the present, uniformly befriended the mission,
avoided collision with the rulers, and rejoiced in the prosperity of
the missionaries, and the progress of the nation. We are happy to
say, we have always had among foreigners at the islands some
friendly and honorable advocates of our cause. And we believe
that others there would gladly have shown us kind civilities, had
their moral courage been equal to their kindness, or to their convictions of what was right, or sufficient to enable them to face the
frown of the anti-missionary spirit when it grew strong by
numbers and concert, among those who resisted the attempts of




112            BOKI'S STAMMERING TEACHER.
missionaries and chiefs to establish a system of Christian tabus,
denominated 4 Chastity, temperance, loyalty, and Sabbath consecration. "
Boki atglength, by the order of the king, gave the mission a
building spot for the Honolulu station, on the arid plain, about
half a mile east of the landing, then some distance from the
village, but now included in it. After a few months, he erected
there temporary habitations for the mission family, residing on
that island. Meantime, an English resident undertook to teach
him the English language by books, but found it impracticable.
This indeed was no matter of wonder; for, making due allowance
for rum and revelry on the part of the pupil, and the ordinary
difficulties which the natives find in pronouncing sibilants and
double consonants, and in comprehending the orthography and
structure of English; and for the want of tact and zeal on the part
of the teacher, which, if they existed, should have been tried long
before; it may be added, that had he succeeded in making the
pupil copy the master perfectly, as an elocutionist, he would have
made him one of the most barbarous stutterers that ever tortured
" the king's English." It is said of him, that when an accident
occurred on board a vessel of which he was an officer, he hastened
to apprise the captain, and making a great effort, utterly failed.
The captain, eager to know what was still struggling in vain for
utterance, and understanding how he might be helped, earnestly
bade him " sing it out."  Hie immediately commenced singing
the news, " The cook has tumbled overboard." In this he was
more successful than in his attempt to enlighten and reform the
governor, by teaching him to stammer English, which, after a trial,
he relinquished, saying, " B-bo-Boki, youknow, sir, is ve-vevery, you know, sir,-ve —very —te —te —te-jus —you know,-sir."
This allowed us to apply again what tact and patience we
possessed, to bring him forward with others. But Honolulu, the
place where Neptune and Pele once strove to settle boundaries,
has seemed destined never to be long quiet at a time.
In August, John Rives, a sort of clerk of Liholiho, came from
Kailua to Honolulu, professedly to expel from the country such
foreigners as did not belong to the king or to Kalanimoku. The
right and practice of denying a residence to foreigners, which was
here boldly and rashly advocated by a Frenchman, will be seen
in the course of events, to have had some influence on the
relations between the islands and France. Governor Boki immediately summoned the foreigners, not excepting the missionaries
or their wives, to assemble at his house to hear the orders. Mrs.
L. was too ill to go. Mrs. B. and Mrs. C., though meaning to
be loyal, sent their apology to Boki, that they were engaged,
making garments for the king, and presumed their presence would
not be needed at the assembly.  This he accepted; and he
moreover decided that the king's grant to us of permission to
reside in his dominions for a year at least, exempted us from




I - -- I


EARLY LETTERS AND SCHOOL OF KAU1MUALlI.


113


the orders to depart. We, therefore, proceeded with our work,
not regarding ourselves as belonging to any of the rulers, but as
American citizens, and while conforming to the laws of the country, entitled to the protection of both the United States and the
civil power of Hawaii.   Others have affected to regard us as
beyond national protection, and our lives, liberty, goods and reputation as a prey to the violent and lawless.
At this time, the king of Kauai, after three months' instruction,
addressed to me a letter, expressive of his high satisfaction in the
missionaries that had 1" come to do him good," and his gratitude for
what had been done for his son, George. What would naturally
be written in ten lines, he, in his early efforts, and unformed hand,
like many other young Hawaiian pupils, spread over a folio page,
as follows;" Dear Friend. I feel glad that your good people come to my islands
to do me good. I thank you. I love them.  I give them eat, drink,
and land to work on. I thank all American folks, they give my son
learning. He know how to read, write all America books.  I feel
glad he come home. He long time in America. I think he dead. But
some man speak ' no.' I very glad you good people.  I love them.
I do them good. I hope you do good Hawaii, Oahu and all the
islands.
" Except this from your friend, Tamoree."'
He used a bad orthography for his name at that time, for which
is now substituted Kaumualii.
The readiness with which the rulers, generally, allowed their
people to learn to read, and attend to religious instruction, after
the mission had acquired their confidence, is not among the smallest
matters of wonder in their history.  The same summer, King
Kaumualii wrote to the Secretary of the American Board, in his
imperfect English, a simple expression of what we believe were
the honest views and feelings of that chief on the importance of
religion, and general education among his people.
" Atooi [Kauai], July 28th, 1820.
" Dear Friend: I wish to write a few lines to you to thank you for
the good book you was so kind as to send by my son. I think it is a
good book, one that God gave us to read. I hope all my people will
soon read this, and all other good books. I believe that my idols are
good for nothing, and that your God is the only true God-the one that
made all things. My idols I have hove away-they are no good-they
fool me-they do me no good. I give them cocoanuts, plantains, hogs,
and good many things, and they fool me at last. Now I throw them
all away. I have done now.  When your good people learn me, I
worship your God. I feel glad your good people come here to help us
-We know nothing. I thank you for giving my son learning. I thank
all America people. Accept this from your friend, King Tamoree."
8




114       FIRST QUARTERLY SCHOOL EXAMINATION.
How generous the feelings of this chief towards his subjects
and their teachers, and how different from the feelings of Pharaoh towards the people of Israel while under his despotic power!
He wishes his people to read the Book of God, and all other
good books. Hie knew enough already of the work of education,
to see that it must cost time and labor by no means small, and
unless they were allowed time, and encouraged to perform the
labor, they never would possess these advantages.
George, his son, for a time cherished the feelings of respect
and gratitude towards the mission and his American benefactors,
and some desire for the improvement of his country; though his
efforts were desultory, and of doubtful tendency.  He was not
disposed to apply himself much to study, or any means of general improvement, but early felt the strong downward tendencies
of a heathen community.
Kaumualii and his wife, Kapule, his son, Kealiiahonui, and an
interesting school of thirty children and youth, under the direct
and efficient patronage of that high chieftain, were taken under
the instruction of Messrs. Whitney and Ruggles and their wives.
In this school of children, with and by the advice and consent of
the king, the discipline of the district schools in New England
was introduced, and the unruly, disobedient, and refractory, were
subjected to corporeal punishment. But this was an exception
to the general practice in the islands. The superiority of the
missionaries was quickly seen and acknowledged at all the stations,
and the evidences of their kindness were so obvious, as well as
their aptness to teach and to control the minds of pupils, that the
love and respectful obedience of most of those who came daily
under their care, were shortly secured without the rod. Throngs
of spectators, who, from different parts, came to gratify curiosity,
were favorably impressed; and some, by intercourse with the
pupils at home, learned what we were teaching.  To make a
favorable impression on the pupils and on the public mind in
reference to our object, a quarterly examination of Mrs. Bingham's
school was held at Honolulu.  It had been in operation three
months, and, having commenced with ten or a dozen children and
adults, now numbered forty regular scholars, attending five or six
hours daily. One of their exercises on this occasion, particularly
engaging to pupils and spectators, was the cantilating, in concert
and with a degree of Hawaiian enthusiasm, one of their lessons
committed to memory, and which they were accustomed to teach
to their acquaintances, at their places of abode.  No one could
in these circumstances, hear these simple truths, and simple, monotonous notes and numbers, from their untutored voices, without
being interested, as they, in exact time, cantilated aloud, in the
Hawaiian language" In the beginning, God created the heavens and the earth.
i" Jehovah is in heaven, and he is everywhere.




HAWAIIAN STYLE OF BUILDING HOUSES.


115


c Jesus Christ, the good Son of God, died for our sins.
" We must pray to Jehovah, and love his word.
" God loves good men, and good men love God."
That so much proficiency should have been made in so short
a time, in such circumstances, furnished evidence of the capacity
of the natives, and of the ability of the mission to elevate the
people by education-a demonstration of the practicability of the
enterprise we had undertaken.
The day after this examination, in which the pupils and teachers took as much interest and pleasure as is usually found in the
long expected quarterly or annual examination of an academy in
Christian lands, we took possession of the premises assigned us
by the government, and the buildings which had been chiefly
erected by Boki, in the course of four months from our landing.
These houses, cottages or huts, tabernacles, barns or sheds, for it
is somewhat difficult to say what term would give the true idea of
the structure, were built in the usual style of Hawaiian architecture, by natives; the light timbers being brought on their shoulders
some 14 miles, and the grass three. Had we paid for them, as they
came from their hands, they might have cost us sixty dollars
each. To describe them justly, would be to describe, in the main,
the habitations of the whole nation-which may, perhaps, as well
be done here as anywhere.
The Hawaiian mode of building habitations was, in a measure,
ingenious, and when their work was carefully executed, it was
adapted to the taste of a dark, rude tribe, subsisting on roots,
fish, and fruits, but by no means sufficient to meet their necessities, even in their mild climate. Round posts, a few inches in
diameter, are set in the ground about a yard apart, rising from
three to five feet from the surface. On a shoulder, near the top,
is laid a horizontal pole, two or three inches in diameter, as a
plate; on this, directly over the posts, rest the rafters. A point
of the post, called afinger, rises on the outside of the plate, and
passes between two points of the rafter projecting over the plate
and below the main shoulder. The joint thus constructed is held
together partly by the natural pressure of the roof, and partly by
lashings of bark, vines, or grassy fibres beaten, and by hand
twisted and doubled into a coarse twine, and put on manifold, so
as to act as four braces-two from the post, and two from the
rafter, extending to the plate, all being attached six to twelve
inches from the joint. Three poles or posts, about three times
the length of the side posts, are set in the ground, one in the
centre of the building, and the others at the ends, on which rests
the nether ridge pole, supporting the head of the rafters. These
crossing each other, the angle above receives the upper ridge
pole, which is lashed to the nether and to the head of the rafters.
Posts of unequal length are set at the ends of the building, sloping a little inward and reaching to the end rafters, to which their




116     FIRST HOUSES OF THE MISSION AT HONOLULU.
tops are tied. A door-frame, from three to six feet high, is placed
between two end or side posts.  Thatch-poles are tied horizontally to the posts and rafters, from an inch to three inches apart,
all around and from the ground to the top ridge pole. At this
stage the building assumes the appearance of a huge, rude bird
cage. It is then covered with the leaf of the ki, pandanus, sugarcane, or more commonly (as in the case of the habitations for
us) with grass bound on in small bundles, side by side, one tier
overlapping another, like shingles. A house thus thatched assumes the appearance of a long hay stack without, and a cage in
a hay mow within. The area or ground within, is raised a little
with earth, to prevent the influx of water, and spread with grass
and mats, answering usually instead of floors, tables, chairs, sofas,
and beds. Air can pass through the thatching, and often there is
one small opening through the thatch besides the door, for ventilation and light.
Such was the habitation of the Hawaiian,-the monarch, chief,
and landlord, the farmer, fisherman, and cloth-beating widow,-a
tent of poles and thatch-a rude attic, of one apartment on the
ground-a shelter for the father, mother, larger and smaller children, friends and servants. Such a habitation, whose leafy or
grassy covering readily contracted mould, dust, and vermin, was
insufficient to secure the inmates from dampness and the oppressive heat of the vertical sun. Such houses, snugly built and in
prime order, and much more, thousands of the same model, small,
indifferently built, or falling to decay, by the force of wind, rain,
and sun, or the rotting of the thatching, flooring, and the posts in
the ground,-are ill adapted to promote health of body, vigor of
intellect, neatness of person, food, clothing or lodging, and much
less,longevity. They cannot be washed, scoured, polished, or
painted to good purpose, nor be made suitable for good furniture,
pantry, or wardrobe, nor for the security of valuable writings,
books, or treasures. Nothing, therefore, would be more natural
than that a heathen people occupying such habitations, and going
bare-headed in the sun, should feel a depression or heaviness,a tendency to listlessness, and even lethargy, which demands the
stimulus of tobacco, rum, or awa, to give a temporary relief, or
to add a zest to the few low pleasures within their reach.
Such habitations being erected for the pioneer missionaries,
they introduced some improvements-partitions, window-frames,
shutters, &c. (which have been copied to some extent), and afterwards gave them better models. About as destitute of chairs, at
first, as any of the natives, we made long seats of plank by the
sides of one room, which we used for a school and for social and
public worship for a time.*
* Of the other apartment in the same structure, the following description was, at
the time, penned by a true helper's hand for private use:-" My little room is now
so much in order as to incline me to wish my sisters to take a view of it, which,
oould my pen open the door, should be presented them. The size is twenty feet by




EARLY SABBATH SCHOOL.


117'


The first Sabbath after entering our new houses, the schoolroom being well filled, at public worship I endeavored to show
that God's gracious agency is essential to our success; that still
he will not build the house, nor the wall of Zion, unless his laborers build it, but will graciously prosper his servants when they
build for him.
Sabbath school instruction was resumed here with increasing
satisfaction. One of the exercises from Sabbath to Sabbath, at
that time, was the reading and interpreting of successive portions
of the memoir of Henry Opukahaia. As the closing scenes of
the life of that interesting Hawaiian Christian, the first of the
tribe known to have embraced the Gospel, were clearly exhibited
to our pupils, who had listened to the narrative with increasing
interest, many of them tenderly wept. It was highly encouraging to us to see, in less than half a year, such evidence of the
susceptibility of the natives to receive impressions when their
attention and confidence were secured, and that, notwithstanding
the debasing influence of heathenism which they had felt, and
the existing obstacles to gaining access to their minds and hearts,
they were beginning to show serious regard to matters connected
with the soul's well-being in eternity. The conversion and triumphant departure      of Catharine Brown, a pupil of the mission
among the Indians of the West, when made known to our pupils,
appeared to be encouraging to them; partly because she had
been in circumstances similar to their own.       With the permission
of one of our adult pupils, who took an interest in such communications, a public religious conference was repeatedly held at
ten. Mats, something like your straw carpets for chambers, but of a ruder texture,
constitute the flooring. The mats which form the partition and the lining of the
walls, are more curiously wrought than common. These were presented, in part,
by the king of Kauai. They have a colored straw woven in, which gives them,
particularly in the evening, the appearance of neatly papered walls. Two doors,one opening into the school-room, the other into the lanai,-a covered entrance
which extends over the rear doors of our three houses, which, being nearly contiguous, stand in a line. One window, looking southward upon the sea-no sash or
glass, but a little white curtain, having a Venetian blind promised. Its furniture
consists of a bed, high bedstead, and curtains, put together for me by my friends in
W ---; by the side of which are two yards of carpeting spread down, and a toilet,
covered with a pretty mat, and curtained with furniture calico, having on the back
part a row of neatly bound Andover books, and on the front a little desk, containing
our writing establishment; and above this, near the window, and partly covered with
the window curtain, is my looking-glass, three inches by four. On the end of the
room, opposite the bed, a shelf filled with a neat row of good books, principally presented by choice friends. In a corner, at the same end, a little cupboard, which contains some of the best china-ware and glass, presented us by Mr. G. The remainder,
two neat little chests, one containing a choice store of medicines, a little cricket
stuffed and covered with seal skin, and my maikai rocking chair-all the work of
my husband. Added to which has been a sofa, to-day, of common dimensions (the
frame of pine joist), set in a place just of a size to receive it, from the same kind
hand. On one side of the room hangs Mr. B.'s watch, measuring the pleasant hours
as they pass. There, dear sisters, you have the dwelling-place of S. and her husband, on missionary ground. It is the humble scene of much sweet enjoyment,
while many things, in accents loud, declare,
' This is not your rest.'"




118


REMOVAL OF PUPILS TO FANNING'S ISLAND.


her house, where the missionary stood by a lamp and Bible on the
stand. and familiarly instructed such as were willing to attend.
A hymn was sung and interpreted, and a prayer offered, while all
kneeled quietly in their places. At one of these meetings, after
the story of the prodigal son had been read, interpreted, and
applied, one of the hearers, an adult female pupil, expressed her
fears that she could not go to heaven, because she had sinned so
lonog and so much; but said, " I thank the missionaries for coming here to tell us about God, and the right way to heaven."
Our pupils were soon taught the Ten Commandments, Watts's
Catechism for children, and other things of like simplicity and
importance, which were laid up in their minds before books in
their language were prepared. And often out of school, they
rehearsed select passages, by which they not only brought truth
to the minds of others, but retained it better themselves. Thus
the ideas of God, the soul, heaven, and retribution,-the grand
ideas that lie at the foundation of all improvement in morals and
civilization, began to find a lodgment in the minds of the people,
and to produce their effects. This, in connexion with Divine
promises, led us to look for an early, rich and ripened harvest,
though those who sow and those who reap are as nothing; and,
though the highest rulers, as yet, acknowledged not the authority
of Jehovah.
Before the second quarter of the school, thus successfully
begun at Honolulu, had closed, several Americans, having
native women and children in the school, feeling themselves
crowded upon by J. Rives, removed to the uninhabited Fanning's Island, situated 4~ 10' N. L. and 160~ W. L., and
taking their families with them, drew from the school, and from the
dawning light of salvation, nine promising pupils. These, on the
day of their departure, came to the bedside of Mrs. Bingham,
then temporarily ill, on whose instruction they had attended, and
tenderly bade her farewell, thus evincing the sincere and lively
interest which the natives were then capable of feeling and
manifesting towards religious teachers.
During the agitation of the question of our permanent settlement at the islands, and the attempt to deny a residence to
certain foreigners, it was deemed prudent to apprise the Russian
governor of Kamtschatka of our position, and the state of things
at the islands, and to ask him if we could find protection and
employment as Christian missionaries in that quarter of the
world, if we should be driven from the Sandwich Islands. A
prompt, courteous, and cheering answer was brought to us, by the
hand of Captain Pigot, a trader, who, returning from the north
through Behringys Straits, in fair weather, had a fine view of the
two great neighboring continents at once. It is as follows;" Kamtschatka, St. Peter's and St. Paul's, Sept. 5th, 1820.
" Rev. Sir.-With exalted sentiments of Christianity, I had the




'II r -


CORRESPONDENCE WITH GOV. REICKORD.


119


happiness to peruse your evangelical epistle, which was handed me by
Mr. Clark. I cannot help observing that its date, with the important
contents, and the auspicious events of the Sandwich Islands, which
prepared the way for your great work, appear to me to be stamped
with something marvellous. The deep impression which this glorious
event has made upon my mind, continues yet to occupy my imagination; and I firmly believe in the interposition of Divine Providence
in behalf of your great undertaking.
" I beg you will accept my warmest thanks for the favor you have
done me, in communicating news so gratifying to my feelings, and you
shall have my fervent prayer unto our Lord, for the preservation of
your precious life, consecrated for the happiness of the people, where
you have devoted yourself to pass the remainder of your days, and
where all your enjoyments and labors are closely connected with
eternity.
" You wish to know, honored Sir, the moral condition of the
people of Kamtschatka. I have the satisfaction to inform you, that,
except a few wandering tribes, all the aborigines enjoy the sweet
blessing of the gospel of our Lord, and even these wandering tribes are
visited by our priests, to recommend to them the principles of
Christianity; but, since, through all the extensive empire of our much
beloved sovereign, so justly styled by you the 'great patron of
benevolent institutions,' the character of the pious and devoted
missionary stands so high, that they need not doubt his protection,
but rather command it, wherever the sacred name of Alexander is pronounced. I should be very happy to receive any missionaries who would
choose to visit the peninsula of Kamtschatka, and offer them all the
assistance in my power.
' I have the honor to inform you that I am now about to send our
post away to St. Petersburgh.  A copy of your epistle is prepared
to be transmitted to our minister, and the president of the Bible
Society, Prince Galitzin, who will not fail to present it to our
Emperor. I am quite proud of the idea that Kamtschatka's post, barren
of itself, will announce this time, to all Christendom, the most
glorious event for the kingdom of our Lord of Heaven and earth.
C With sentiments of high esteem 
' Yours faithfully,
c" PETER REICKORD."'
His mail left Kamtschatka for St. Petersburgh, perhaps by reindeer speed, when ours, by the Levant, was two months on its way
to New York, through the China Sea, both hastening to announce
to Christendom the new era at the Sandwich Islands.  Notwithstanding their early start and desirable speed, before they reached
their destination, the question of our residence appeared to have
been quietly settled, and we had brought under immediate instruction about one hundred pupils, differing in age, sex, and condition
-kings, queens, chiefs, plebeians, and orphans, had begun to
make important attainments, and, with thousands of others, had
become convinced that the mission could be useful to the nation.
The report of the arrival and reception of the mission reached




120


ADDRESS OF J. EVARTS, ESQ.


the United States, in March, 1821, seventeen months after its
embarkation from Boston. Multitudes, who had been aiding it by
their prayers and contributions, and so long waiting to hear how
it sped, received the intelligence with joy and devout thanksgiving, which it is believed will be renewed at length in heaven, and
felt a new impulse to missionary zeal and activity: and others,
who had been indifferent to the claims of Christ, were by these
events led to engage in his service.  As a specimen of the feelings and reflections of the intelligent friends of the Redeemer's
cause in Europe and America, on hearing of the change of the
tabus and the introduction of the mission, the remarks of the
honored Secretary of the American Board at a monthly concert
for prayer at Park St. Church, Boston, deserve a record at the
close of this chapter. A large concourse from different churches
were there assembled to hear, and pray, and give thanks, whom,
after alluding to our voyage and to portions of our journal which
he was about to read to them, relative to our reception, he thus
addressed;" Let us contemplate the circumstances in which this vessel was approaching these islands of the great Pacific.
( Here was a people numerous, and in many respects interesting, on
whom no ray of the Sun of Righteousness had yet fallen; but who
had been groping their toilsome way, for unknown generations, probably
from the very origin of idolatry among Noah's descendants, in all the
darkness and gloom of a horrible superstition-a superstition which,
under various modifications, but always essentially the same, has enchained so great a proportion of the human race, and of which the
prominent characteristics are ' impurity and blood.'  Here, from the
days of the remotest tradition, human sacrifices have been offered.
Here, the strange mummeries of idol-worship, which the worshippers
themselves did not pretend to understand, served only to perplex and
terrify the darkling mind, without affording even a momentary comfort,
or having the least tendency to restrain from sin. From the discovery
of these islands, more than forty years ago, a frequent and continually
increasing intercourse with Europeans and Americans may have occasioned the rigor of heathen observances to be in some measure relaxed:
but still no light shone from heaven; there was no just knowledge of
God, of Christ, and of salvation. Still, the unvarying testimony of
voyagers was,' These people are so addicted to their pagan customs, that
they will never give them up.  They will not abandon their taboos,
and their sacrifices. You may attempt to teach them better, but you
will never succeed.' Thus reasoned the world. The Christian knew
such reasoning to be unsound; but what Christian could have imagined,
in his most sanguine moments, that such a change should have taken
place, as the recent history of these islands discloses? In the forcible
language of our missionaries, ' By a single stroke of Jehovah's arm,
the idols and the temples were crushed into the dust.' The priesthood
deserted their altars of abomination; and, in a single day, lost their
proud and tyrannical pre-eminence. The spell of diabolical enchantment was broken; the inveterate customs of three thousand years were




...             -                   - 


GRATEFUL NOTICE OF THE PIONEERS' ENTRANCE.


121


abolished. Still, at the close of these wonderful, unparalleled, unexplained transactions, all was darkness; all was ignorance of what it
most concerns immortal beings to know. The prison walls were indeed
levelled with the ground; and the manacles were knocked off: but how
could the prisoners walk, when they were both lame and blind?
" At this conjuncture, a vessel heaves in sight. She has travelled
18,000 miles over a wide waste of waters, and has a select number of
passengers, who have come on a peculiar errand. What is it? It is to
proclaim the tidings of God's love to a perishing world; to offer salvation freely to all who repent and believe; to teach these benighted pagans
the way to heaven. The heralds, who have cheerfully gone to make
this Divine proclamation, are our brethren. From the doors of this
sanctuary they commenced their voyage of benevolence. With strong
attachment to their native country; with prospects of usefulness and
respectability at home; with health and friends, and all that could
make this life desirable; they deliberately renounced the whole, and
counted all things but loss, if they might enjoy the privilege of preaching Christ to these perishing islanders.  Even delicate females, educated in all the tenderness which distinguishes a Christian country,
accustomed to polished and refined society, could willingly forego their
enjoyments, bid adieu to their dearest friends, submit to the inconveniences and perils of a six months' voyage in a crowded vessel, with
the single hope and aim of settling among barbarians, enlightening
their dark understandings, and communicating to them that ' Gospel,
which is the power of God and the wisdom of God to all them
that believe.'
" Were you present, my brethren, at this point of time, what would
be your feeling? Did you see the islands, with their perishing thousands on the one hand, and the little company of missionaries, their
breasts heaving with the magnanimous, the high and holy purpose to
which I have barely alluded, on the other, would you not wish them
God-speed?
" Suppose the living worthies, who have done most to meliorate the
condition of man, and have given most evidence of their having partaken of the spirit of Christ, to be assembled for the purpose of beholding such a spectacle. Imagine the pious and philanthropic Wilberforce,
and the venerable Scott, and the honored Teignmouth, and the laborious and beloved officers of the Missionary and Bible Societies in
Great Britain, and the indefatigable Bogue, and the enraptured Chalmers, and Mrs. More, elevated almost above the confines of mortality,
and the aged Swiss Baron, with his equally venerable associate, and
Marshman and Carey from presiding in their schools, and Morrison
rising from his Chinese Bible, and Marsden the founder of Christian
society in New Holland: nor would they disdain the presence of their
younger brethren, and of those less known to the world, but belonging
to the same class, and delighting in the same employment.;" There you might see, mingled with other active laborers in the
Gospel harvest, our own Hall, and Newell, and Richards, restored from
the grave to witness so goodly a sight, and Kingsbury, forgetting his
Indians for a season, and Fisk and Parsons, with their eyes averted even
from their beloved Palestine. In such a company, on such an occasion,
what would be the tone of feeling? Would not the whole assembly,




122


MISSIONS VIEWED FROM HEAVEN.


as moved by one impulse, fall on their knees, and pray most importunately,
that God would open an effectual door among the heathen, and give
access to the princes and the people; that he would preserve this little
band of pilgrims, and make their way prosperous; that he would
glorify his own name, by the salvation of a countless multitude of souls,
in the present generation, and through all succeeding ages.
" Though the actual condition of man upon earth does not allow
of such a meeting as this; and though continents and oceans here
separated those who are closely joined in purpose and affection; there
is nothing in reason or Scripture to forbid the supposition, that the
spirits of just men made perfect take a lively interest in the concerns
of the Church below; and that they may be the delighted spectators
of those movements, which bring salvation to their kindred, or light
and joy to the dark places of the world. With what rapture, then,
would the departed members and friends of the Society, under whose
auspices this mission was sent forth, hail the day when the missionaries
descried Hawaii, and spread forth their hands to its inhabitants, in
the attitude of invitation and entreaty, beseeching them to hear the
message from heaven. With what holy exultation would the sanctified
and glorified minds of Dwight, and Spring, and Huntington, the
father and the son, and Mills, and Warren, and Harriet Newell, and
Opukahaia again visiting his birth-place, witness these overtures of
mercy: and how would Eliot and Swartz, Brainard and Martyn,
Vanderkemp and Thomas, with multitudes of others, possessing the
same character, and having devoted their lives to the same ennobling
employments, join in mutual congratulations, and in ascribing the
most exalted praises to God and the Lamb.
" And what object would more naturally arrest the attention of ministering angels, on visits of kindness to the redeemed from among men;
with what accelerated flight would they return to the regions of celestial glory with the ravishing intelligence!
" But, to whatever inconceivable height of heavenly joy and sympathy created spirits, all in their several ranks and orders, may have
been excited on the occasion, and however numerous the assembly of
saints and angels, there was still a more august Witness of the scene;
and we have reason to believe that He regarded the enterprise with
infinite benignity and love. This glorious Personage said, and not one
of his declarations shall fail of accomplishment, ' Other sheep I have,
which are not of this fold: them also I must bring, and they shall hear
my voice: and there shall be one fold, and one Shepherd:' Go ye
into all the world, and preach the Gospel to every creature.'  Lo
I am with you always, even unto the end of the world.'
" Let us then, my brethren, elevate our minds to the occasion, and
learn to regard these transactions as they are regarded in Heaven."
Oh could the friends of Christ throughout Christendom but
learn to regard his gracious designs towards the heathen " as they
are regarded in Heaven," how soon would the sound of salvation
reach all the ends of the earth!




CHAPTER VI.


SECOND YEAR OF THE MISSION, AND THIRD OF LIHOLIHO. —1821.
The Hawaiian Hula.-Removal of the Royal Family.-Insolent Priest.-Suspension
of Kailua Station.-The King's visit to Honolulu.-Death of Likelike.Wailing and Amusements.-Nuuanu and Palikoolua.-Arrival of Kaahumanu
and the Royal Family at Honolulu.-Commodore Vascilieff.-Excursion to Kauai.
-First Church at the Islands.-Visits of Whale Ships.-Proposed Voyage to
Tahiti.-Sporting in the surf.-Liholiho's Voyage and Visit to Kauai.-Liliha's
Canoe Voyage.-Excursion on Kauai.-Removal of Kaumualii.-His Union
with Kaahamanu.-Her Illness.-Visit of the Russian Exploring Squadron.
WHILE some of the people who sat in darkness were beginning to
turn their eyes to the light, and were disposed to attend our
schools and public lectures, others, with greater enthusiasm, were
wasting their time in learning, practising, or witnessing the hula,
or heathen song and dance. 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.
Notwithstanding the self-indulgent and overbearing course of
their monarch, the show of loyalty, feigned or real, was very
general. For many weeks in succession, the first sound that fell
on the ear in the morning was the loud beating of the drum,
summoning the dancers to assemble. Some of our pupils were
required to attend and perform their part. Day after day, several
hours in the day, the noisy hula-drumming, singing, and dancing
in the open air, constituted the great attraction or annoyance.
The principal scene of the hula at Honolulu was a large yard,
contiguous to the house of the governor.    The ground was
covered with fresh rushes, brought from a neighboring marsh,
slung on the backs of the dancers, chiefs, and plebeians, men,
women, and children, who, in such cases, walk in single file,
precisely like the aborigines of North America.  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. Notwithstanding these decorations, much of
the person is uncovered; and the decent covering of a foreign
dress was not then permitted to the public dancers.  They were
arranged in several equidistant ranks of considerable length, and
at the sound of numbers, moved together, forward, backward,




THE HAWAIIAN HULA.


to the right, and to the left, and vertically, giving extended
motions to the hands and feet, arms and legs, much like the
Shakers, without changing their relative position. The musicians
who sung without dancing, played on various unharmonious
instruments, the drum, the long gourd-shell, or double calabash,
and the long hardwood rod. Their wooden drum, with one sharkskin head, is beaten by the fingers of the musician, sitting crosslegged beside it as the uncovered end stands on the ground.
The long double calabash standing upright on the ground, is
beaten and often raised by the hands of the musician, sitting on
his heels, pressing the ground with knees and toes, and resounds
both by the strokes of the hands on the sides, and by its repeated
and forcible thumping on the earth, or the pad laid down for the
purpose. The long hardwood rod, used as a most simple drum,
is held in the left hand, the fore end pointing obliquely downward,
to help keep time, and increase the clatter, is beaten with a small
stick held lightly by the thumb and fingers of the right. The
numbers heard on these instruments, are sometimes difficult to
imitate or describe, and sometimes are more simple and orderly.
I have heard on them somewhat simple and natural numbers,
corresponding to what American boys call, " Bean porridge hot;"
d simi      r n  rs and m rs wtot te fr t res;- 
an similar numbers and measures without the first rests;T- is       i    at ng      m   a ron  r  r     sl
This also among many others:t      e      II                     I   ILL-    I
Two blacksmiths beating the same iron, and making similar
music, sometimes hit off numbers similar to the first and second
strains, the rests occurring while the two hand hammer is making
a circuit over the head of one of them, to acquire momentum,
then, that motion being changed, they give some seven or fifteen
strokes of equal time. Such toilsome exercises need the aid of
numbers. All parts of the hula are laborious, and under a
tropical sun, make the perspiration roll off freely from the
performers.  Sometimes both musicians and dancers cantilate
their heathen songs together. Occasionally a single female voice
carries on the song, while the rest are silent, and sometimes
hundreds of voices are heard together. Melody and harmony are
scarcely known to them, with all their skill and art. The whole




SUSPENSION OF KAILUA STATION.


arrangement and process of their old hulas were designed to
promote lasciviousness, and of course the practice of them could
not flourish in modest communities. 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.
Liholiho was fond of witnessing them, and they were managed to
gratify his pride and promote his pleasure.
The royal family leaving Kailua towards the close of 1820,
passed over to Lahaina, and thence, in the early part of 1821,
with no little confusion, to Honolulu. Kalanimoku and his family
school in charge of Mr. Loomis, at Kawaihae, and Naihe and
Kapiolani of Kaawaloa, where Cook fell, removed to Honolulu
about the same time, leaving Adams Kuakini as governor of
Hawaii. Doctor and Mrs. Holman had previously left their station at Kailua, and thinking the privations and trials of the new
field too severe to be welcomed during life, were seeking an early
opportunity to return to the United States. William Kanui, who
had been placed at Kailua, having in a few short months violated
his vows by excess in drinking, which he attempted to justify,
was excluded from Christian fellowship, but still performed some
service for the chiefs for a time, then became a wanderer for many
years. Mr. and Mrs. Thurston being no longer considered as
reasonably secure at Kailua, were invited to repair to Honolulu,
and soon removed. Before they left Kailua, and previous to the
king's removal, they were annoyed and insulted by a vile heathen
priest, who roughly laid hands on Mrs. Thurston while her husband was in school. Instantly breaking away, she fled, and sent
for her husband and protector, who quickly joined her. Scarcely
were they seated in their frail dwelling, which seemed but a miserable castle for protection, in such a land of confusion, before
the priest, who had made off a little, re-entered the house, when
Mr.. Thurston, " himself a host," as many of his fellow students
well remember, with a cane, showed the insolent intruder the
way out again. It should be gratefully recorded, that from the
entrance of our band into that field, Divine Providence has thrown
such a shield over it, that, how much and often soever our families
have been exposed, no other insult is known to have been offered
by natives to ladies of the mission.
Mr. and Mrs. Thurston, for a season, left Kailua, and in circumstances singularly straitened, passed over to Lahaina, in a
crowded brig, having, besides various inferior animals, 475 persons on board, occupying the hold, the steerage, the cabin, the
deck, the rigging and the tops.  Sojourning about a month at
Lahaina, they proceeded, and arrived safely atHonolulu, Dec. 21st,
where being most cordially received, they united in the labors of
that station.
While at Maui, poor Hopu wrote for supplies, saying c that he
had but one meal a day, and his shirts were rags, and he could
get but little of King Liholiho,for he wt.s always drinking rum.'




26           THE KING)S VISIT TO HONOLULU.
But Hopu's zeal seemed not to flag for this neglect by his patron
or its lamentable cause. Mr. Thurston, also, in his loneliness,
feeling himself almost lost in the extent and darkness of the field,
and lifting up his voice for helpers from home, thus wrote;C We want men and women who have souls-who are crucified to
the world and the world to them-who have their eyes and their hearts
fixed on the glory of God in the salvation of the heathen-who will
be willing to sacrifice every interest but Christ's-who will cheerfully
and constantly labor to promote his cause-in a word, those who are
pilgrims and strang3rs, such as the Apostle mentions in Heb. xi.-Men
like these we want. Many such we need to complete the work which
God, in his Providence, has permitted us to commence. The request
which we heard while standing on the American shores from these
islands, we reiterate with increasing emphasis,-Brethren, come over
and help us."
The king, having purchased on credit, the celebrated Cleopatra's barge, built at Salem, Mass., and sold at the islands by
Captain Suter, hastily embarked on board her at Lahaina, and
sailed for Honolulu, about the 3d of February, 1821. Unexpectedly
at Honolulu, the firing of the guns at night in Waikiki Bay, announced the king's approach, and our village was soon in uproar.
The loud roar of cannon from the Cleopatra's barge, from the
fort, and Punch-bowl Hill-the successive flashing of their blaze
on the dark curtain of the night, and the reverberating echoes from
the hills and valleys of their report-the shouting of the noisy natives, and the voice of the crier demanding hogs, dogs, poi, etc., to
be gathered for the reception of his majesty (who was in his cups),
formed a combination of the sublime and the ludicrous not soon to
be forgotten by the missionaries. The king landed Sabbath morning, amid the continued noise, which was now increased by the
yelping and crying dogs, tied on poles, and brought in for
slaughter.  Calling on the king at evening, to show proper
respect, Mr. Thurston and myself found him in a mood not sufficiently companionable to speak to us.  We were struck, however, with the ingenuity of Kamamalu, his favorite wife, who, in
the dilemma, unexpectedly lifted the nerveless hand of her lord,
that he might receive the salutation of his missionaries, before
they returned to their house.
During his stay of a week, we besought him to allow us to erect
for ourselves a more comfortable and durable house, the frame of
which had been sent us by the American Board.
Mrs. B. had evidently suffered a severe illness from her exposure
to the damp ground, after a confinement, without a floor, and we
urged the danger to our wives as an important reason for permission to provide ourselves more comfortable accommodations. He
replied, " My father never allowed a foreigner to build a house in
his country, except for the king."
Kalanimoku, having Dome from Lr.haina to induce the king to




DEATH OF LIKELIKE.


127


return thither, called on us, caressed the children, and encouraged
us to persevere in persuading the king to allow us to build.  He
listened to the cantilation of a Sabbath school lesson by the pupils, and of a rude translation of the hymn, ' Come, Holy Spirit,
heavenly Dove —taught them by Honolii.   On renewing our
application to the king, he consented to our building, but bade us
defer the work till he should return from Maui. He and Kalanimoku hastily sailed for that island, whence, in about a month, they
returned to Honolulu to reside.
Laboring to master the language and to teach and preach as
we had opportunity, Mr. Thurston and myself stood shoulder to
shoulder, witnessing the confusion and ruin around us, and looking together for aid from on high.
How often have the chiefs and people of the Sandwich Islands
been represented as easily influenced and moulded to one's will!
Their ready compliance was doubtless in reference to what was
agreeable to perverse nature, or with reference to that which they
had not physical strength to resist. But in respect to the course
the Bible marks out, the case was different.  The missionaries
found that the conflict between the light of Christianity and the
darkness of heathenism was no momentary struggle. Even those
who were desirous to be instructed, clung with great tenacity to
their heathen customs, and their heathen pleasures. Multitudes
passed away quickly to the grave before much impression could
be made on them, and others resisted for years all the endeavors
of missionaries to reclaim them.
Among those who, on removing from Hawaii to Honolulu,
called on our family there, was Likelike, the favorite wife of
Kalanimoku. Scarcely had she given proof of her desire and
ability to learn, when the birth of an heir of Kalanimoku, and son
of Likelike, was announced by the roar of cannon and musketry.
Some two hundred pounds of powder, it was supposed, were
consumed on the occasion, much of it at the door of her hut.
Nor was it strange that the babe which had been complimented
with such noisy honors, died in twenty-four hours; nor that the
mother, though accustomed to the confusion of war, and to a rude
heathen life, was unable to go through all this with safety. In a
few (lays the sound of wailing from her house, reached the ears
of the missionaries. Two of us, repairing to the place, found the
poor, sinking Likelike shrieking and writhing, in the agonies of
death, beyond the reach of human skill or help. Oh, how
different the death of a heathen from that of the Christian! What
horror appeared to hang over the grave! For four nights in
succession, at her earnest solicitation, her friends had earned her
out anl immersed her, to cool the burning fever, with the hope of
prolonging her life till her husband should arrive. But now the
hour of her departure had come. Boki, who had called us to sit
near her, finding that her breath had ceased, and every sign of
life was gone, turned his face upwards, and set up the loud




128


HEATHEN WAILING AND AMUSEMENT.


heathen wail, which soon became general and deafening, from a
multitude of voices. We retired from the crowd, while some
stood wringing their hands in anguish, crying with loud and
lamentable tones and cadences, while floods of tears ran down
their swarthy faces.    Others uttered piteous     moans, without
tears, and a few, after a little time, sat in silent sadness.  Not a
ray of Christian consolation, probably, fell upon the group.
The husband of the deceased had taken her from       his brother,
Boki, who, to supply her place, had taken Liliha from his nephew
Kahaalia.
Kalanimoku, at an earlier period, on being deserted by a
former wife, is reported to have said, in his anger, to Kamehameha, " I want to burn up the world," to which the old king
replied, " Burn."    Like a madman, he set fire to the village of
Honolulu, destroying a considerable number of habitations.
On repeated visits to this house of mourning, for a few days, we
had impressive lessons concerning the customs and tastes of the
people.   Some were cutting off each other's hair, close to the
skin, on the sides of the head, leaving the rest long, and indulging
in loud laughter. Some were lying on their faces, uttering loud
wailing, with tears, while others lay in a state of intoxication,
suffering the time to pass unconsciously      away.    Some were
burning semi-circular scars on their skin, with semi-cylindrical
pieces of bark on fire. Others were seen cheerfully employed in
playing cards, and other games.     Kalanimoku himself, arriving
from the windward, engaged in their favorite game of Puhenehene.*
How incongruous and revolting, to bring revelry, gambling,
and the mirthful, giddy dance of the ungodly pleasure-seeking
throng, into the midst of death and mourning!        Earnestly did
we for several days plead with Kalanimoku and the king, to
substitute for these, at least for one Sabbath day, or for an hour of
it, an appropriate funeral service.
Kalanimoku at length consented to have a funeral sermon on
the Sabbath, at his house, and listened with others, while some of
the strange doctrines of " Jesus and the resurrection," were set
forth, as connected with the sin and death of mankind.          He
wished us to tell him, if his departed wife had gone to heaven.
After this service, we sought and found the king, whose
* The instruments for playing this, are five pieces of folded bark-cloth, which, laid
side by side, cover about a square yard, a stone, to be hidden, and sought under them,
and for each player, a neat and slender wand, having a shred of a leaf or cloth
drawn at right angles, into a hole at the tip. The players, usually from four to ten,
each with his wand in hand, sit like Turks, upon their rush or pandanus mat,
around the quintuple heap of kapa. One of the players, taking the pebble, passes his
hand and naked arm under the five pieces of kapa, leaving it where he supposes the
opposite party will be least likely to guess it to be. That party, chattering awhile
about the position of the hidden stone, strike forcibly with their wands, two of the
five parts of the heap, the chance of hitting right being two to three, and a little more
they think. This operation, pursued by rotation, gives each party an equal chance
to win the stake, by finding the stone most frequently in a given number of trials.




A NOISY SABBATH AT HONOLULU.


129


attention we called to the institution and obligations of the
Sabbath, and urged him to suspend the public Sabbath dancing.
He replied, "This is the Hawaiian custom, and must not be
hindered." Several of our pupils expected to be called on by the
governor to dance on the Sabbath; and fearing that their newly
instructed conscience, and inexperienced heart, could not
withstand such a call, we interceded with the king to excuse
those who wished to attend our Sabbath school, instead of the
hula. Tc I wish to see them dance to-day," was his reply; and the
drum beat to summon them. His consent was then asked, and
gained, to allow the daily dance to be suspended on the following
Sabbath. When Boki heard this, he said with magisterial and
atheistic air, " Dance we will-no tabu."  Several of our
pupils, however, resolved to attend the Sabbath school rather
than dande.
Believing the dance to be connected with idolatry and licentiousness, and wholly incompatible with Christianity, we spoke
to Liholiho and Kaimamalu, of the appearance of idolatry, who
affirmed that it was play, and not idol worship. One of the
officers of Boki asked us to pray to Jehovah to give the king a
new heart, and make him stop drinking rum.
At the close of the week, as the missionaries visited his
Majesty, he earnestly demanded, a Why did you not come to my
dinner to-day? This is my great day. By good eating and
drinking, and firing many guns, I commemorate the death of my
father." Expressing our regard for his father, and his successor,
we signified our readiness to improve the occasion, by giving an
appropriate discourse, the ensuing day,-the Sabbath. I"Had
you done it to day," said he, " I should have liked it. To-morrow
I go to Maui."  Seeing a rum-drinking resident enter that
moment, he instantly called for a bottle, and stepping forward,
said, I" I give you this bottle of rum, take it, and go home;" then
with the same kind of grace, drank off a tumbler of the like
beverage, to the health of the missionaries.
As the Sabbath arrived, we again sought his ear and his
conscience. He was looking for a fair wind, to embark for
Maui, and was very loquacious. When asked if he would not
defer his embarkation, if there should be head wind, and attend
Divine service with us, as it was the Lord's day, he said, " If a
head wind blows, I will beat this way and that, and go up quick,"
suiting the action to the word.  Being then affectionately
entreated to abstain from rum, he said, " By and by,-by and
by-not now. I go now to my house to pray to God. Pray ye
to Jehovah to give me a good wind;" and suiting the action to
the word again, said, 1 I don't want it to blow from this quarter,
but from that."' Ie persevered and embarked the same day,
with a great company, on board several vessels, but he returned
before many days.
In a short vacation of our school, about the middle of March,
9






~1)o              NI7NUUANU.
I made an excursion to Koolau in company with Mr. Thurston,
taking with us a troop of our boarding and other scholars, and
Honolii to assist in addressing the people. Directly in our course
we crossed the natural curiosity, the Pali-the precipice or Alpine
pass of Nuuanu. Travelling north from Honolulu, we gradually
ascended the left branch of the valley about eight miles.  Our
narrow foot path led along by the streams and numerous kalo
beds about half the distance, when we passed the celebrated battle.
ground; then (as the valley becomes contracted between two steep
mountains), among shrubs, ferns, wild vines and trees, hills and
dells and murmuring brooks, and the last mile and a half, through
a wood. The scenery on the right and left is exceedingly picturesque. The mountains on either side about one hundred rods
distant, rising higher and higher as we passed along up the valley, presented a well-defined outline against the sky, sloping
from their summits in the middle of the island almost to the sea
on the south.  The luxuriance of the vegetation, the great
variety of shade and form of the foliage, the little cascades rushing merrily down the steep mountain sides, the densely shaded
brooks seeking a passage through the thicket into the open country,
presented a fine contrast to the naked sides of the Punch-bowl
crater, and the arid plain at its base near our residence.  In the
wood at the foot of a water-fall, at the base of one of these mountains, we were told, ( Ke-akua-moo," the reptile god, who devoured
men, once resided.
Emerging from a thicket, we at length found ourselves on the
brink of the Pali, or precipice, eleven hundred feet above the
level of the sea, overlooking the district of Palikoolau.  The
sudden bursting on the vision as by magic, of this district-its
broad, quiet valley spread out like a map beneath our feet, its vast
amphitheatre of mountains, and beyond it, the heaving, white
fringed ocean, rising in the distance to meet the sky, in their united
beauty and sublimity, make a powerful impression on the senses,
while one is balancing on the verge, and holding his hat to prevent it from being whirled high in mid air by the force of the
trade winds rushing through this gorge, as if demanding a wider
passage. To heighten the grandeur and beauty of this view, which
is rarely surpassed by any scene in nature, the lofty peak of
Konahuanui, very near on the right, towers about 3000 feet above
the precipice, and on the left, and equally near at hand, the more
precipitous, perpendicular, rocky, needle-pointed Nuuanu rises
almost to an equally lofty height. It is nearly perpendicular on the
north, where it forms a part of the stupendous wall of the valley, but,
like Konahuanui, slopes gradually to the south. From its steep
basaltic side, half way to the summit, the whitish tropic bird sailed off over the valley as it lay basking in the summer sunbeams, stretched out in the giant arms of the mountain, which, in
their ample sweep, reached and touched the white fringe of the
ocean's broad mantle.




II II I I — ~ —~ — ~~ -


PALIKOOLAU,                   131
The people who could be seen below the precipice, appeared
like the fabled Liliputians, and as slow in their motions, as diminutive in their size.
The interest of the visit to this place is, if possible, heightened by
the reflection that in the days of heathen warfare, a portion of the
united forces of the haughty Kalanikupule and the aspiring and
traitorous Kaiana, flying from the victorious warriors of Kamehameha, were, in their haste, precipitated down this steep and
destroyed.
Imagination was here put upon the stretch to conceive how
this grand panorama had been formed; whether its grand and singular features had been given it at the creation, by the hand that
weigheth the mountains in scales and the hills in a balance, or at
the breaking of the bars of the great deep, they were shaped by
the same hand that now stays the proud waves of the wide sea,
or in later ages, by volcanic agency long and obviously employed
by the same Almighty power in different parts of the whole group.
Did this grand semicircle of mountains seen from the pali, once
constitute half the rim of a stupendous active crater some thirtyfive or forty miles in circumference?  And has the other, the
northern half, been, by some terrific convulsion, rent away and
thrown down with awful detonations, and with indescribable commotion of the elements, buried for ever in the depths of the
ocean? Has the enclosed area, now the place of streams, green
hills and lawns, been in ages past, half the surface of a fiery lavalake in fearful ebullition, but extinguished by the voice of the
Almighty, and long quiescent and decomposing, become the
dwelling-place of a portion of the Hawaiian race, now waiting
for the Messiah's law? Who can tell?
Whatever may be the true answer to these questions, not
easily solved, it is affirmed by travellers that of all the natural
scenery they have witnessed this presents decidedly the finest view.
To descend or ascend the precipice on which we stood, seemed
extremely difficult, and to scale the lofty summits on the right and
left, impossible; but modern discoveries and improvements in the
passage with a little experience, make the former quite feasible,
and further improvements might make it passable for horses or
mules.
After feasting our eyes awhile with the charming scene, we
descended into the valley beyond the dense wood at the foot of
the precipice, collected a few of the inhabitants, and for the first
time, preached the Gospel to them. Extremely ignorant, destitute and debased, they appeared wild as the young ass's colt upon
the mountains, and some of them, even frightened at the voice of
the preacher and interpreter, as though they apprehended they
were to be laid on the altar, or prayed to death, as they believed
the victims of the priestsof theirsuperstition had been.*


* A missionary station, at Kaneohe, has since been established in that valley.




132   ARRIVAL CF THIE ROYAL FA.MILY AT IIOINOLULU.


After the sermon, retracing our steps with some difficulty, we
climbed the pali with our little group, who were pleased with the
excursion, though they did not wholly escape bruises; and gazing
once more at the grand panorama seen from the pali, we cheerfully
returned to Honolulu.
Early in the month of April, 1821, Liholiho, Kaalumanu, and
the rest of the royal family, came to Honolulu to reside, and were
received with some noise and commotion.
The next morning the king called on the mission family.
Without ceremony he threw himself upon a bed, and in his merry
mood, rolled from side to side to prove its quality.  Kamamalu
entering Mrs. Bingham's room, which was lined with mats, and
gazing at its order and finish, lifted both hands, and exclaimed
" 31Jcikcai!" excellent; then snatching her sleeping first-born
from its quiet cradle, and pleased with its dress, complexion and
smiles, hastened to another house to present it to the king, and
returned with him. He bade the mother good morning, and gazing
a moment at her apartment, passed from it into the school-room,
and heard a lesson rehearsed with spirit by our boarding scholars
at his request, and pronounced it maikai!  Giving a laconic
aloha to the missionaries, he mounted our hand-cart at the door,
and was wheeled off with speed by his servants, a troop of attendants, two of his five wives, and an armed guard, running to keep
him company.
The same day we received a very polite call from Commodore
Michael Vascilieff, of the Imperial Russian Navy, his aged chaplain of the Greek Church, with a long white beard hanging down
upon his bosom, and thirteen of the officers of the Exploring
Squadron, all in their appropriate uniforms. They showed the
mission repeated kindnesses, which were very grateful.
The first anniversary of our landing at Honolulu,-the 19th of
April, was observed as a day of thanksgiving and prayer, as it
has often been since, by an examination of schools on Oahu, and
review of our progress. Our Sabbath congregation soon increased,
prejudices yielded, and a more friendly aspect was assumed by
the chiefs. The king invited us to a public dinner, at which he
presided, and in his uniform, or military dress, appeared with
unwonted dignity. The next (lay, with several chiefs, he visited
our families; and, on being assured anew of our unvarying
intention to do him good, and not evil, to elevate the nation, and
promote their prosperity and salvation, he confirmed the original
permission granted us, to remain and labor as missionaries, approved
of our erecting a permanent house for our accommodation, and
requested us to aid him in building a palace three stories high;
the upper story of which, he said, should be devotedto the worship of
Jehovah. In token of his confidence and friendship, he gave us a hog
and ninety pieces of bark cloth. In like manner, Kaahamanu,
Kalanimoku, and Kalakua, visited our families soon after, and
gave still more liberally, useful supplies. Kaahamanu, far from






FIRST CHURCH EDIFICE IN THE ISLAND.


133


being satisfied with the profligacy of Liholiho, seemed to turn her
thoughts to the possible aid that might be obtained from a higher
power, and asked us to pray for the king. She did not pretend to
pray herself, or to obey the divine commands; nor had she yet
shown the least desire to learn to read or write. Kaumualii
exceeded them all.
At this time, with Mrs. Bingham, I visited the station at
Waimea, Kauai, and found it prosperous, preached a few times,
baptized the children of Mrs. W. and Mrs. R., and encouraged the
king, whomIbfound teachable andfriendly. As I proposed to return
from Kauai to Honolulu, Kaumualii took a handkerchief, and bound
my hands and drew me near his side, thus emphatically signifying
his wish if not his purpose to detain me as his missionary.
We shortly returned to our post, leaving Honolii to assist the
brethren, at Kauai. IHe soon sent me the following report of one
of his efforts to instruct the king.
On Sunday morning the king and queen came into the meeting,
with his few people. Then Mr. Whitney read about Jesus Christ on
the cross, and the Ten Commandments, and I explain them, in our
tongue, and make prayer, and after that, I sit down. I ask the king,
Iow you like the meeting?' He say then, I like the meeting very
well, sir.' Mr. Whitney ask himn- You understand what John tell
you about?'  Yes, sir.' Then he say, 'I not understand what you
say before, but little; now I hope I do understand more;-more by
and by.' I, John, told the king, ' Your peoples-they have hulahula,
[dancing] on this day?' King say, ' Yes.' Then I ask him, I Can
you wait hulahula, on this day? Your peoples may hulahula [dance]
on Monday.-This day, it is holy.' And the king say, We may stop
hulahula on another Sabbath day." '
Within two months from our first anniversary, our place of
worship was quite too strait for us, and on the 25th of June, a
subscription was opened for a church, to which chiefs and
foreigners subscribed. An amount sufficient for a frail, thatched
house of worship, fifty-four feet by twenty-one, was soon obtained,
and the work of building it by native hands hired for the service,
was in a few months accomplished. Plain doors, a pulpit
window, and a decent pulpit, surmounted with astral lamps, were
added by foreign workmen, which, though cheap and rude, were
adapted to the cheap, frail building, and gave it somewhat the
air of a house of God.
On the 15th of September, Mr. Thurston preached the dedication sermon, from the words, " And the children of Israel, the
priests and the Levites, and the rest of the children of the
captivity, kept the dedication of this house of God with joy.",
The next day, the public services of the Sabbath were performed
and highly enjoyed in the new sanctuary.
Scarcely had the solitary missionaries been thoroughly initiated
into their work in those islands, where they had contemplated an




134


VISITS OF WHALE SHIPS.


almost absolute seclusion from all the rest of the world, when the
whaling ships from different countries, but especially from the
United States, were in rapid succession and considerable numbers,
attracted to that quarter. This was in consequence of the discovery
in 1820, made and published by Captain Joseph Allen, of the
ship Maro, of Nantucket, that the North Pacific off the coast of
Japan and Niphon, abounded in sperm whales. He visited Oahu
the same season, and as a sympathizing "' Friend," ministered to
the wants and secured the gratitude of the mission family. The
Sandwich Islands becoming a safe and convenient place for
watering, refitting, and procuring refreshments, the calls both of
merchant vessels and ships in the whaling service, chiefly from
Nantucket, New Bedford, and New London, became common,
especially at Honolulu and Lahaina. The faces and the names
of several masters, Allen, Arthur, Bunker, Swain, Weeks, Sayre,
Gardner, Coffin, Stetson, Brayton, Turner, and others frjm the
United States, and Starbuck, Best, Green, and Morgan from
Great Britain, became familiar and pleasant, and though their
home was sixteen or eighteen thousand miles distant by sea, we
looked upon them as neighbors, whom we were glad to meet on
their long and toilsome voyages. From such men, in the whaling
and merchant service, we received repeated tokens of kindness,
which alleviated the trials of our early exile, while we were
allowed to promote their security among the people who furnished
them supplies, and to call their attention to the pearl of great
price, by which we were seeking to enrich the sons and daughters
of long neglected idolaters.
While many masters and mates, in the Merchant, Whaling, and
Naval service, have proved themselves honorable and courteous,
it must not be inferred that the influence of their crews, and of a
large class of other captains and officers, was always favorable to
the peace, reputation or success of the missionaries, or their native
helpers.
Early in the summer of 1821 a voyage was planned by the
friendly king of the leeward Islands to open an intercourse with
the Society and Georgian islands. He proposed to send the brig
Becket, one of the vessels which he had recently purchased of
American traders, and to allow two of the missionaries the privilege of a passage thither.
This being made known to the missionaries, they deemed it
advisable that one from Honolulu and one from Kauai should avail
themselves of the king's generous offer of a passage, for the purpose of consulting the missionaries who had for years been
successfully employed in the South Seas. We were very desirous
of obtaining copies of all their publications, and the results of their
experience in the difficult work of evangelizing a tribe of the
heathen possessing great similarity of character, habits, language,
customs, condition and religion, and thus securing important




PROPOSED VOYAGE TO TAHITI.


135


means for the furtherance and consummation of our missionary
enterprise.
It was deemed very desirable to have the concurrence, if not
the active co-operation of Liholiho, Kaahumanu and Kalanimoku,
in this undertaking, that no jealousy or rivalry might find occasion to defeat the object. They were consulted, and offered no
objections. Kaahumanu entered into it in a more business-like
manner than the others. When we called upon her to know her
pleasure in regard to it, we passed an hour with her pleasantly,
and made known our plan and wishes. She received us kindly,
entered into our views with unexpected readiness, and, at our
request, designated a man to accompany us, and said she would
come to us and finish what she had to say about it.
The next day, as Mr. Ruggles and myself were about to proceed
to Kauai to complete our arrangements for the Tahitian voyage,
Kaahumanu came to the mission house with Mr. Marin, the interpreter, and commissioned us to give her salutations to Pomare,
the king of Tahiti, and to convey to him, as her present, some
native bark robes, and a splendid war-cloak of net work, neatly
covered with small, bright and beautiful feathers, and to bring for
her, sea-shells, cocoanut shells polished, a royal surf-board, and
seeds of the productions of that country to plant in her own. At
our request, she consented to our taking with us John Ii besides
her servant, whom she had designated to accompany us.
As we left the wharf at Honolulu, she and Kalanimoku came
and gave us the parting hand-a great condescension, and an
indication of increasing interest, particularly in the case of the
haughty queen.
Her sister, Kalakua, having embarked the day before for Hawaii
on board the king's brig, was providentially driven back into the
harbor, and, immediately changing her plan, embarked with us for
Kauai. Going together on board the ship Tartar, Capt. Turner,
who obligingly gave us a passage, we set sail July 8th, and in
twenty hours came safely to anchor in Waimea roads. Kaumualii
quickly sent his double canoe, and conveyed the missionaries and
their families on shore. He received us in person on the beach, and
as I saluted him with a kiss and a hearty aloha, he gave me his
friendly hand, and said, with a dignified smile, " I very glad to
see you.'
He was already directing the labors of some twenty men in
preparing a feast for the honored relict of Kamehameha, having
ordered the slaughter of the requisite amount of hogs, dogs, and
fowls for the purpose. Early in the afternoon, Kalakua and
attendants landed from the Tartar, just in front of the mission
house, which then stood directly between the fort and the sea.
Kaumualii and his queen, Kapule, and their attendants, met her
near the water side; and~ with the ancient etiquette, they
embraced each other, joined noses, and, reminding us of Jewish
manners, lifted up their voices and wept; then sat down together




136


SPORTING IN THE SURF.


on the sandy beach, and in remembrance of past sorrows, or in
proof of friendship, continued crying for a time.
The king, having his house prepared for the occasion by spreading its area and the court in front with his best grass carpets or
figured Niihau mats, introduced his royal guest.  When the
dinner was prepared, the king assisted to set the feast before her,
and after dinner resigned the house to her and her company, proclaimed a tabu forbidding the people of Kauai to enter its court
unbidden, and retired himself to a more ordinary habitation.
The royal parties, the next day, amused themselves awhile by
trimming and stringing the bright, yellow, polished nuts of the
Pandanus for coronets and necklaces, and decorating their own
and each other's heads and necks, with this much esteemed but
rude ornament. After this, they resorted to the favorite amusement of all classes-sporting on the surf, in which they distinguish themselves from most other nations. In this exercise, they
generally avail themselves of the surf-board, an instrument
manufactured by themselves for the purpose.  It is made of
buoyant wood, thin at the edges and ends, but of considerable
thickness in the middle, smooth, and ingeniously adapted to the
purpose of sustaining a moderate weight and gliding rapidly on
the surface of the water. It is of various dimensions, from three
feet in length, and six or eight inches in breadth, to fourteen feet
in length, and twenty inches in breadth.  In the use of it, the
islander, placing himself longitudinally upon the board as it rests
upon the surface of the water, and using his naked arms and
hands as a pair of oars, rows off from the sand-beach a quarter,
or half a mile into the ocean. Meeting the succession of surges
as they are rolling towards the shore, he glides with ease over
such as are smooth, plunges under or through such as are high and
combing, allowing them to roll over him and his board, and
coming out unhurt on the other side, he presses on till his distance
is sufficient for a race, or till he has passed beyond the breaking or
combing surf. After a little rest, turning around and choosing
one of the highest surges for his locomotive, he adjusts himself and
board, continuing longitudinally upon it, directing his head towards
the shore, and just before the highest part of the wave reaches
him, he gives two or three propelling strokes with his spread
hands. The board, having its hindmost end now considerably
elevated, glides down the moving declivity, and darts forward like
a weaver's shuttle. He rides with railroad speed on the forefront of the surge, the whitening surf foaming and roaring just
behind his head, and is borne in triumph to the beach. Often in
this rough riding, which is sometimes attended with danger, several
run the race together.  Formerly, this was usually done on a
wager. The inhabitants of these islands, both male and female,
are distinguished by their fondness fer the water, their powers of
diving and swimming, and the dexterity and ease with which




OBJECTIONS TO THE VOYAGE TO TAHITI.


137


they manage themselves, their surf-boards and canoes, in that element. Their divers can stay under water five or six minutes.
The adoption of our costume greatly diminishes their practice
of swimming and sporting in the surf, for it is less convenient to
wear it in the water than the native girdle, and less decorous and
safe to lay it entirely off on every occasion they find for a plunge
or swim or surf-board race.  Less time, moreover, is found for
amusement by those who earn or make cloth-garments for themselves like the more civilized nations.
The decline or discontinuance of the use of the surf-board, as
civilization advances, may be accounted for by the increase of
modesty, industry or religion, without supposing, as some have
affected to believe, that missionaries caused oppressive enactments
against it. These considerations are in part applicable to many
other amusements. Indeed, the purchase of foreign vessels, at
this time, required attention to the collecting and delivering of 450 -000 lbs. of sandal-wood, which those who were waiting for it
might naturally suppose would, for a time, supersede their
amusements.
On the 20th, Mr. Jones, the United States Commercial Agent,
arriving from Oahu, called on us, and spoke of some opposition
to the proposed voyage to the Society Islands. He said, " the
objections urged against it by the traders were, that it would be
injurious to bring speculators from the Society to the Sandwich
Islands;-that the honor to the American people (so young, and so
recently independent), of sending out first, and establishing so large
and important a mission, at these islands, would be diminished if we
should now apply to English missionaries for aid, for it would be
said in England, we could not succeed without their help;-that it
would not be well for the mission to be laid under so great an obligation to Kaumualii as the favor contemplated would impose;and finally, that there was such a total dissimilarity between the
two languages, that the procuring of books and translations would
be of little or no use." Such was the array of reasons presented
by Mr. Jones in behalf of American traders, against a harmless
visit to English Protestant missionaries, to obtain their advice and
their publications. The benevolent notion of Mr. Jones and his
friends, that missionaries ought not to be laid under great obligations, deserves to be remembered in the progress of the work.
The objections of Mr. Jones are the more remarkable, placed
beside his own reasoning on the other side, when Catholic missionaries, both English and French, came to the islands, backed
by the power of France and Rome, not to aid the American
mission, but to defeat it. The traders, who had some claims on
Kaumualii, had, doubtless, other objections to his sending away
his brig, and the king was discouraged or dissuaded from the enterprise, and we failed of the advantage contemplated, and commenced writing and printing the Hawaiian language without.
Subsequently, we were favored with an interview to be mentioned




138


LIHOLIHOS VOYAGE TO KAUAI.


in its place, which promoted the object sought without our further
incurring the displeasure of our neighbors.
At this time, Liholiho, wishing to visit Kauai, which his father
had never accomplished, concealing his plan, chose an open sailboat, instead of one of his brigs, and embarked from Honolulu,
July 21st, with Naihe, Kapiolani, Boki, and about thirty men,
professedly for Ewa, a few miles west.  But contrary to the
expectations and wishes of his attendants, he refused to land at
Ewa, or to enter its deep lagoon, and passed round Barber's Point.
Then, to their great surprise, he ordered the helmsman to steer
for Kauai, nearly one hundred miles distant.  All but himself
were afraid to attempt it. They remonstrated, and urged him to
refrain and return; but in vain.
Destitute of water, provisions, compass, chart or quadrant, embarked in an undecked sail-boat, built by a Hawaiian, crowded
with passengers, stretching out to sea, over a rough channel,
having the strong trade-winds abeam, as the night was approaching and shutting down upon them, how presumptuous to attempt
to reach Kauai, far beyond their sight! But the king, half intoxicated, and fearless of dangers of that sort, and totally regardless
of the reasonable apprehension of others, who had a right to his
consideration and protection, would neither listen to advice, nor
allow remonstrance to have the least influence.  Neither their
utter destitution as to preparation for a voyage, should they miss
their object, or be driven out of sight of land, nor the danger of
speedilyfoundering in mid-channel, where they must all have
perished, nor the possible hostility and resistance of the Kauaians
could alter the determination to proceed of this headstrong, indomitable monarch of the isles.  He assumed the character of
sailing-master or pilot of his little home-built vessel; and, in his
merry mood, spread the thumb and fingers of one hand, and facetiously called it his compass, and considered their diverging points
as representing several of the different points of the compass,
which, to native ears, he attempted to explain, or express in broken English, and calling one of them " nor'-west," the supposed
direction of Kauai, thus gave the course and directed his frail
barque.
Thrice they were nearly capsized, and the sea broke over them,
to the amazement of his friends, and the hazard of swamping. His
attendants exclaimed, " E hoi kakou-o make!"  Let us return
lest we perish. " No," said the king, peremptorily (and "C where
the word of the king is there is power"), ", dash out the water and
go on." With a spice of that spirit, perhaps, which dictated
the proud, artful, and animating address of the dauntless Roman
to his boatman in time of danger, " Fear not, for thou carriest
CESAAR," he added, "If you return to Oahu with the boat, I will
swim to Kauai, in the sea." Heaving out the water with gourd
shells, as their manner is in freeing their canoes after taking a
sea over them or admitting water by a leak, they continued their




LIHOLIHO S CANOE VOYAGE.


139


course at his stern command. They steered too far to the northward, fearing, perhaps, the falling too much to the leeward; and
running rapidly, they descried the island in the distance, under
their lee bow; then, veering to the westward, with great hazard
and inconvenience from the successive breaking of the sea over
them in mid-channel, they reached Waimea roads before the dawn
of day, in a condition about as defenceless as the unarmed missionary as he travels on foot over their mountains and ravines, or
passes in their small craft, from island to island, in the prosecution
of his peaceful work. Liholiho threw himself entirely into the
power of king Kaumualii. No roaring cannon opposed or welcomed his approach. Kaumualii being apprised of his arrival in
the roads, rose, and with composure dressed himself, and taking
with him two or three unarmed servants as proof of his pacific
disposition, went off in a canoe and put himself equally in the
power of Liholiho. They, in mutual compliments, interchanged
the expressive aloha, and joined noses. The company on board
expressed much satisfaction at being allowed to see Kaumualii
in peace, and were soon kindly welcomed on shore.
Liliha, the wife of Boki, followed her husband and her king, in
a single canoe, one hundred and twenty miles, from Honolulu to
Waimea.   As we saw her frail sea-boat come in, with its little
white sail, and four rowers with broad paddles, bringing her safely
from the perilous channel, the king exclaimed, ".lloha ino!/
The broad, rough channel between Oahu and Kauai, is the most
difficult of the Hawaiian channels to pass with a canoe. It might
be deemed by a New Englander quite impracticable to sail such a
distance over the rough Atlantic in a hollow log or canoe carved
out of a single trunk, so liable to be overturned by wind and
waves, or to be overwhelmed by the combing surges.  But the
ingenuity with which the Hawaiian shapes and rigs his hollowed
tree trunk, and the dexterity with which he manages it in all circumstances, on or in the water, make these voyages, which would
be hazardous to us, quite practicable to him.
The canoe is wrought with skill, the sides being made smooth
and thin, the ends light, pointed and partially decked over. If it
meets a large wave endwise, it quickly rises and easily mounts over
it. It has neither keel nor helm, but is steered by a common
paddle, put down by hand beside'the stern. The device for preventing the narrow, round-bottomed vessel from being capsized in
rough weather or insufferably unsteady in smooth water, consists
of an out-rigger —a piece of buoyant wood, about half or twothirds the length of the canoe, round, slightly curved in the
middle, and turned up at one end like a sleigh runner, and at the
other end raised a little, and perpendicularly flattened, and terminated somewhat like the breach of a musket. It rests and runs
on the water parallel with the canoe, and at the distance of
five to ten feet from it.  It is attached by two curved yokes,
lashed at one end with cinet to the top or upper edges of both




140    ARRANGEMENT OF THE TWO KINGS-THEIR TOUR.
sides of the canoe, and at the other to the outrigger where the
yokes bend down to meet it. The buoyancy of the corky outrigger prevents the canoe from falling in that direction, and the
weight of it and of the yokes prevents it from falling over in
the opposite direction. But if a mast and sail are raised on the
canoe, and the wind tends to careen it too much, the passengers
incline to the opposite side to balance its force. In case they
are swamped or upset by the violence of the wind or waves at
sea, all on board have ready recourse to their dexterity in swimming; and while some attend to the'articles liable to be lost,
others, bringing the canoe right side up though full of water,
throw their weight upon one end of it and depress it, while the
other rising above the surface, causes a portion of the water to
flow out; then, throwing themselves suddenly off, the emptied
end falls upon the surface and the other rises, when one of the
mariners springs in, and with his calabash, briskly throws out
the remaining water; the rest resuming their places, with what
they may have preserved, they again joyfully pursue their course.
They are, however, sometimes overtasked, chilled, or exhausted,
or driven off by storms and lost.
Liliha, on landing, was greeted by her friends, and the two
kings soon attended to business.
Kaumualii, wishing to know the pleasure of Liholiho, proposed
to give up to him his country, vessels, fort and guns. When the
generous proposition was fully made, there was, for a little time,
a profound stillness, the parties waiting with deep interest to hear
the reply of Liholiho, on which the fortunes of Kaumualii and his
family, and of others, seemed to be suspended.  At length, his
majesty Liholiho replied, "I did not come to dispossess you.
Keep your country and take care of it as before, and do what
you please with your vessels."  To this succeeded a shout of
cheerful approbation from both parties, and Kaumualii retired
from the consultation with a peaceful smile. In this very singular transaction between the  m emperor and king"-as Liholiho
sometimes styled himself and Kaumualii, it is difficult to say
which of them showed the greatest degree of sagacity or magnanimity.
In two days, the five wives of Liholiho arrived from Oahu on
board the Cleopatra's barge. The two kings and the principal
chiefs present, soon set out on a tour round Kauai, to see the
country and enjoy the fruits of the land.
During their absence of more than forty days, Mr. Whitney
and I crossed over the island to visit and instruct them and
the people in their dark places of abode. Taking with us a guide
and a son of Mr. Chamberlain, we ascended gradually from
Waimea northward to the mountains. We found no inhabitants
residing in the upland country. The land, as it rises several miles
from the sea-shore towards the forests, is not well watered, except in the deep, narrow valleys, through which streams from the




EXCURSION ACROSS KAUA.1.


141


mountains flow towards the sea, and where the principal cultivated productions are found. The fire had run in tlhe withered grass
over some tracts, making it black.  The face of the country
exhibits marks of former earthquakes, and of other volcanic
agency. A variety of forest trees, besides the sandal-wood, grow
in the interior, some suitable for building, and some for cabinetwork, but none like the trees of New England.
About one o'clock P. M., it began to thunder, and we were soon
enveloped in a cloud on the mountains. At two, a heavy shower
of rain commenced.   We took sheller in a temporary booth
built by the sandal-wood cutters, where we experienced and had
occasion to record the preserving care of Ornipotence, who made
his lightnings play and thunders roll harmless around us.  At
three, the shower appeared to be principally over, and as we were
anxiousto reach, if possible,the opposite sidebefore dark we pressed on; but to our disappointmen.t he clouds gathered more thickly,
and the rain came down copiously, and streams fell from the
points of our half-sheltering umbrellas, as we trudged along in a
narrow, winding, slippery foot-path, sometimes on sharp ridges,
here ascending and there descending rugged steeps.
In the deep solitude of these dreary mountains we came to
two little temporary sheds left by the sandal-wood cutters on the
bank of a swift mountain torrent, swelled by the rain. Into these
we crept to seek a partial shelter. Solitary, damp and cheerless
as they appeared, we thought it expedient to malke them our lodging
for the night, as we could not, without daylight, proceed with safety
to the nearest settlement on the other side, and the day was now
too far spent to attempt it. Our attendants struck up a fire, and
collected fuel to feed it. We partly dried our clothes. The rain
abated. The thunder ceased, and the stars appeared.  Offering
our evening sacrifice, and spreading down upon the damp leaves
a large cloak, we laid ourselves down to rest under the care of the
Watchman of Israel.  The night passed quickly away.  The
rising day dawned upon us in peace, and invited us to proceed.
Our path was still wet, rugged and slippery, leading up and down
successive steeps, through miry places, and over a tract of high
table-land; while the singing of birds cheered the forests which
never feel'the frosts of autumn, or the icy hand of winter. About
nine o'clock, A. M., we came suddenly to the verge of Maunahina.
a high and steep mountain which overlooked the northern part of
the island. The clouds were literally spread under our feet, coinpletely bounding the view below us, though we had the clear and
bright sunshine where we stood, but breaking away occasionally
before we began to descend from this giddy height, allowed us
to see the white surf of the Pacific, rolling upon the shore, at
the distance of seven miles; while majestic and lofty mountains on the right and left, presented scenery of peculiar grandeur
and beauty. Down this awful steep on which we stood, four
thousand feet in height, with the toil of three hours,; we descended




142


MAUNAHINA AND WAINIHA.


on a very sharp steep ridge or rib, extending from the top to the
base of the mountain, and so nearly perpendicular, and in many
places so difficult to pass, that we were obliged to go backwards,
clinging to roots of trees, and shrubs, and crags of rccks, our
guide going before and showing us where to place our feet, and
where to hold with our hands.
The vapors condensing upon the rocks and cool earth, and
trickling down, and frequent showers of rain, form various little
streams and cascades in different parts of these mountains, which
descend and unite in forming the river Wainiha, and thus, with
short and rapid course, roll to the ocean no mean volume of
water.
Descending a little from the verge of the mountain-the border
of the table-land, we came below the cloud, and enjoyed a more
clear view of the country, the rivers, the perpetual verdure of the
mountain sides, the plantations and huts of the heathen inhabitants
of this part of Kauai. Finding ourselves, at length, safely arrived
at the foot of the mountain, we gladly cast down our weary limbs on
a mat, in the first house to which we came. The friendly natives
rubbed and pressed with their hands the muscles of our limbs, in
order to relieve them. No custom is more common among the
Hawaiians than this operation, called lomilomi, the kneading and
pressing the muscles in case of fatigue or illness.
Following down the river Wainiha, we crossed it five times
without a bridge or boat, sometimes leaping from one rock to
another, which rose above the surface of the water, and sometimes
wading. The inhabitants along the banks saluted us with their
aloha, adding the compliment, mama (nimble), with reference,
doubtless, to what we had achieved, rather than to our apparent
activity. Near the head of this river, as in many other mountainous parts of these islands, are found bananas of spontaneous
growth, and a sort of wild apple, and a plant somewhat resembling
hemp, especially in its bark, which the natives manufacture into
excellent twine, fish lines, nets, etc. The bananas grow along
up the sides of the mountains, anl though very luxuriant, appear
to be far less fruitful than when cultivated in the valleys.  Dragging our weary steps along till just before.night, we came to the
place on the sea-shore, about half a mile west of the mouth of the
river, where the two kings and their party were encamped.
Kaumualii was sitting with his family in his wagon-box placed
on the ground, and defended from the fresh trade-winds by a large
mat supported by poles. He very kindly ordered a good supper
for us, but said he had no house for us or himself to sleep in, as
the houses of that place were all occupied by Liholiho and his
company; but that a temporary booth [composed principally of
slender poles ingeniously covered with green leaves] was then
building for himself and family, in which he would give us a
lodging. Spreading down their mats on the green grass they




HANALEI AND THE ENCAMPMENT OF THE KINGES


143


made us a comfortable bed, then five sheets of beaten bark cloth
were presented each of us for bed-clothes.
The next day we visited the neighboring district of Hanalei,
one of the best in the island, having a good tract of land, and a
considerable river, sixty or eighty yards wide.  The people, in
their original state, treated us with such as they had. One ascended a cocoa-nut tree and threw down a nut. Another tore off with
his teeth, the thick, fibrous husk, then cracked the shell with a
stone, to give us drink. The head man gave us a coarse dinner.
A pig, baked with heated stones covered in the ground, was set
before us on a large, shallow, wooden tray. Kalo, baked in the
same manner, and beaten, was laid on large green leaves instead of
plates, on the ground.  Of knives, and forks, and spoons, the
people were then universally destitute. Water was given us in a
tumbler consisting of the neck of a gourd-shell, and bananas, ripe,
rich, and yellow, were put into our hands singly.
The mountain scenery, viewed from the hill at the mouth of
this river, is singularly grand. I called the attention of the untutored natives to the works of nature, and asked them concerning
their Creator. "c We know not," they replied.  We spoke of
Jehovah, the God of Heaven. They said, " It is your God, is it
not?"  " Yes, and is he not yours also?"i   No," they replied,
4 our gods are all dead."  Having exhorted them to worship
Jehovah, the Maker of all things, we re-embarked on board our
double canoe, and by the aid of a sail and fair wind, ran briskly
back from Hanalei, to the mouth of Wainiha, and passing through
the surf, landed safely.
Liholiho and his party, we found encamped for the night in a
grove of the Pandanus, or screw-pine, which was illuminated in
the evening by large flaming torches of the candle-nut, presenting
a truly novel and romantic scene.
Seizing the lucid hour which the reckless monarch seemed
to enjoy, I sat down by him and attempted to direct his energies
and influence to the right objects. The rude lodgings of the kings,
chiefs, and people,-some under the trees, some in booths,
and some stretching themselves to sleep on the green grass, in the
open air, with no canopy over them but the starry sky, reminded
me of the early missionaries, sleeping among the New Zealand
warriors, who stuck their spears in the ground around them.
The next morning, the kings started on their way eastward, and
we returned by double canoe, around the north-western end of
the island, where the mountains are very bold, some rising
abruptly from the ocean. At one place, the pointed and lofty
peaks, and sharp ridges and spurs, are cast in fantastic forms,
and being crowded together, resemble in their sharpness and closeness, the lobes of honey-comb in an upturned bee-hive.  At
another part of this precipitous coast, we landed where there is a
small tract of sterile ground, partly environed by a stupendous
precipice, nearly perpendicular, forming at its base a semicircu



144


FIRE PALI AND SINGULAR MODE OF FISHING.


lar curve which meets the ocean at each end.  This vast rock
rises at the ends of the curve about 300 feet, and in the centre
nearly 2500 feet.
Commencing the ascent by a rude ladder that hangs over the
sea, natives sometimes climb for amusement to the summit, to exhibit their simple fire-works, and throw off torches, so constructed,
that they will reach the sea. Near one end of the curve, the rough
face of the rock projects gradually forward some fifty feet, so as to
cover a little hamlet built under its shelter, where the frail houses of
the poor inhabitants are generally defended from the rain, and always
fro n the direct rays of the sun, till afternoon. The cool shade
of this rock, at half-past ten, in mid-summer, extended more than
one hundred feet from its base.  Never was I so impressed by
any natural scenery with the forcible figure by which Isaiah sets
forth the Messiah as " a hiding-place from the wind and a covert
from the storm,-the shadow of a great rock, in a weary land."
Near this settlement, a party of natives-men, women and children, were engaged in fishing in a singular manner still in vogue.
Diving down, they place among the stones a native plant-the
auhuhu called a poison, which appears to intoxicate the fish.
The natives then dive or swim after them, and take them in their
hands, or sitting in canoes, or standing near the shore, take them
easily in scoop nets.
It was amusing to see our attendants, as we passed along, join
in the sport, diving off from our double canoe, first on one side,
and then on the other, and seizing the bewildered fish, turned on
the side, swimming near the surface, and struggling in vain, like
the inebriate, to avoid the destroyer.
Pursuing our way around the south-west point of the island,
leaving Niihau some fifteen or twenty miles on our right, and
directing our course eastward, we had a view of a more level
country which lies to the south, and includes Mana, Makawele,
and Hanapepe, and the village of Waimea, where we left our
families.
The fort, the vessels in the roads, the village of a hundred habitations, including the mission-house, appeared in succession as we
swept along the coast, the paddles moving more briskly as the
terminus of our thirty miles' sail cheered our weary rowers. As
the evening set in, we entered the mouth of the Waimea river,
and found ourselves welcomed home.
Governor Cox was then at the place, and with his people attended,
on the preaching of the Gospel on the Sabbath.  He was able
now at the close of a meal to say, " I thank God I am now full,"
and to tell those around him that " Jehovah is the true God, alnd
that he made the heavens and the earth, and gives us our daily
food."'
As the two kings and their company proceeded eastward to
Puna and halted, Mr. Ruggles went over and spent a Sabbath
with themr. His visit was seasonable and salutary. The monthly




WAIMEA SCHOOLS-DINNER PARTY.


145


commemoration of Kamehameha's death recurring on that Sabbath, the customary feasting, and firing, and drinking, were, at Mr.
Ruggles' request, postponed in deference to the Christian's God,
and to the wishes of the missionary.
On the 5th of September, 1821, occurred the first annual examination of the mission school at Kauai, which had been, by rotation, taught a year by Mr. and Mrs. Whitney, and Mr. and Mrs.
Ruggles.
It then consisted of thirty scholars, one-third of whom had, for
the most part, been in the family, enjoying its Christian kindness
and influence, being fed, clothed, and watched over, while, with
others, they were acquiring the rudiments of learning, and the
knowledge of the Bible, and of useful arts. They exhibited
gratifying proof of their capacity and desire to learn, and of the
diligence and aptness to teach of their instructors.
The day following the examination, the kings returned from
their tour of forty-two days, their company being considerably
enlarged by the arrival of Liholiho's guard from the windward,
and by the Kauaians who were attracted by their movements.
Mr. Ruggles and myself called on them to know what advice and
encouragement they would now give respecting our proposed voyage to Tahiti. Liholiho said, " It is well for you to visit Tahiti, but
don't be in haste to go.)  To Kaumualii I remarked, " You
requested me to come down from Oahu, proposing to give me and
Mr. Ruggles a passage in your brig, to Tahiti. I have come, and
am ready. I have waited a long time. I very much desire now
to go."  He promptly replied, "You are most gone. Six days
more, you go. The young king, he go to Oahu. You go with
him, then, go from there to Tahiti.-" " Where are the provisions?"  I take care," he replied; '"I will put them
aboard." To secure their joint attention to this subject for a
quiet hour, that we might learn from them together, what we were
to rely upon, we engaged them to dine with us, with that understanding. They came at the moment when dinner was placed on
the table. Liholiho, as soon as he was satisfied, spoke of the heat
-turned hastily from the table, and said he must go and bathe;
but recollecting that thanks to Jehovah had not been audibly
returned, resumed his seat till that was done; then, with the rest
of the party, made a hasty exit, giving us an opportunity to
exercise our patience a little longer. His disposition to range
about seemed to us hardly less than that of the aborigines of
America, which made the wonder the greater that on our arrival in
his country, he so soon made up his mind to favor our settlement
as missionaries. But this incessant roving affecting large classes,
greatly hindered his own improvement and that of his wives and
friends, and the missionaries felt that so far as they were bound to
educate them, they were like the Israelites when required to
deliver the full tale of brick, and find their own straw where they
could.
10




REMOVAL OF KAUMUALII.


On the Sabbath, September 16th, we invited the two kings to
attend public worship, but both declined. Queen Kamamalu, who
was desirous of availing herself of instruction more than she was
allowed, attended with the scholars, and listened with care to the
intelligible language fluently delivered by my interpreter, Mr. J.
Going, as line upon line of evangelical truth was proclaimed.
The two kings amused themselves with a Sabbath sail
on board their respective brigs, coming to anchor at evening.
Kaumualii going on board the Cleopatra's barge, at the word of
Liholiho, at 9 P. M. orders were immediately given for the brig
to sail for Oahu. No previous notice was given of such a
destination, nor reasons assigned for this singular movement.
The next morning the people, finding their friend and protector
had disappeared, were in great agitation. Haupu, the head man
at Waimea, expressing the feeling of many, exclaimed in his
sorrow, Farewell to our king-we shall see him no more."  As
the chiefs, the wives of the king and others of his retinue, were
about to set off to follow him, we had the pleasure of seeing an
early indication of religious concern in the case of John Ii. He
had swum off to the king's boat, as he embarked from Honolulu,
and crossed the channel with him to Kauai, and was now required
to follow him, though he desired to stay, to pursue his studies
with us. Before leaving Kauai he came to me, and in his pleasant
confiding way, said, I am come near to going away from you.
I want you to pray with me first."  Taking him to'my room, we
kneeled down together, and I commended the dear youth to the
care of the great Jehovah, and to the word of his grace. Being in
turn requested to pray with me, he replied modestly, " I do not
know how to use the words, but I pray in my thoughts."  " God,can understand your thoughts," I added, " when your words are
few or broken, or even without words; but it is well to express
your thoughts sometimes in words."  After a little reflection, he
kneeled with me again, and in an earnest childlike manner,
offered a short prayer of this import;-" Our Father in heaven,
we love thee. We desire thee to take care of us. Take care of
the king and all the queens. Make all the people good. Take
care of the land. Make the devils give it up. We thank thee
that the missionaries come here. Take good care of the mission-;aries here and at Oahu, and of all good people. May we go to
heaven. Amen."    Such were, at that period, the lispings of this
youthful pupil, once a heathen lad of some rank, intrusted with
the lighting of the king's pipe, and who at length became an able
counsellor in the affairs of state, and an eloquent advocate of the
cause of Christ.
The kings crossed the channel to Waianae, the western part of
Oahu. Whether Kaumualii was regarded as a king or a captive, it
was not easy to decide. He still retained his title and responsibilities as the head of Kauai, as subsequent transactions proved; though,Cox appeared for a time to hold a sort of superintendence over




THE INQUIRER AND THE MANSLAYER.          147
that island. It must be confessed that the government of the
Sandwich Islands was not easily definable, or made intelligible to
a stranger, at that period, if indeed it was fully understood by the
people themselves.
During this most singular movement of Liholiho and his people
at Kauai, the state of things at Oahu was exceedingly unquiet. The
unsettled state of affairs tended to sour the minds of those
foreigners who had large contracts to settle there, which may
account in part for the foreign opposition to the proposed visit to
Tahiti, and to the cause of the mission. Among the people,
incipient efforts to find a Savior appeared sometimes in striking
contrast with the ebullitions of the heathen heart. About the
middle of August, Holo, a chief of low rank, being very ill, was
visited by Mr. Loomis and Hopu, to whom he gave some evidence
that he believed the truth and loved it. Hopu at one time, finding
an English Bible, which, though unintelligible to the sick man,
was lying on his bosom, asked him the reason for it. He replied,
c I love Jehovah, and wish to be with him."
As Mr. Loomis was once on his way to visit this languishing
inquirer, his attention was attracted by a crowd and bustle of the
natives. He heard an outcry, and saw the crowd suddenly
disperse as sheep frightened by a dog or wolf, and soon collect
again and carry away a dead man. An inferior chief, in a fit of
rage and partial intoxication, had seized a club at hand, and
given him a death blow on the head. He was arrested-kept in
manacles one day, and sentenced to deliver to the government
one hundred piculs of sandal wood-a fine equal to seven or eight
hundred dollars. Holo, of similar rank, once as reckless as he,
was evidently feeling after GoD, the Creator and Redeemer of
men. He professed to love him, and daily to pray to him as his
GOD and deliverer. The following is a specimen of, one of his
prayers, preserved by Hopu. " My Father in Heaven, hallowed be
thy name, thy kingdom on earth come. My Father in heaven,
cover me withthy power. Jehovah, holy King, make righteous and
take me, O Jehovah, into Heaven when I die."  He was visited
by chiefs and people while he exhibited this concern for his
salvation, and acknowledged himself a helpless sinner and willing
to be at GOD's disposal. Hopu, who devoted much attention to
him, thought very favorably of the evidences of his conversion.
It is obvious that with so brief and imperfect a knowledge of the
provisions and invitations of the gospel, and of the extent and
spirituality of the divine law as the people then possessed, it would
be no easy matter for them or their teachers to form a well grounded
opinion of the presence or absence of a work of saving grace
in individual cases of seriousness. Though human nature is the
same in all climes and ages, and conversion from sin to holiness,
from the service of Satan to the service of God, from the love of
self and the world to the love of the Father, must be radically the
same in all cases, yet the forms of manifestation may be widely




148       UNION OF KAUMUALII AND KAAHUMANUL.
different in different circumstances. Some missionaries would
have readily baptized Holo, John Ii, Puaaiki, and Kaumualii, at
that period.
Returning from his excursion to Kauai, Liholiho arrived at
Honolulu in the afternoon of the Sabbath, and as he met the
foreign teachers, pronounced the missionaries all maikai, and
expressed his approbation of the proposed visit to Tahiti. While
they were conversing, Don Marin, the Spanish interpreter entered
with a message from Captain D, requesting the king to
come and drink rum with him-a challenge which he instantly
accepted. Efforts of this kind often repeated, did us and the
poor people much evil.
Kaumualii having been landed at the western part of Oahu,
reached HIonolulu, Oct. 5, 1821. There was in his countenance
an appearance of dejection, or sadness, which called forth the
sympathy of his missionary friends, and others. But he seemed
disposed to make the best of it. He came to Oahu, he said, to
return the visit of Liholiho to Kauai.
On the 9th, the windward Queen and the leeward King were
united, and thus the alliance between the two parts of the group
was cemented. None could greatly censure Kaumualiifor leaving Kapule (who preferred Kealiiahonui), and uniting with another.
Nor could he be much envied in leaving the occupancy of his own
island and putting on such a crown. That he might prove to the
windward chiefs that he was maikai, blameless, was one of the
objects for which he was reconciled to his separation from Kauai,
his home. The missionaries at his island felt his absence; confusion increased, and one of the savage chiefs there killed his own
wife.
About two months after the union of Kaahumanu with Kaumualii, she had a severe trial and admonition. Sickness, so much
deprecated by the high and low, in Christian and in heathen lands,
is often the messenger of mercy to the proud and gay lovers of
the world, to make them feel the need of a friend in adversity, and
to apprise them of the frailness of the tenure by which they hold
their cherished share of earth, and to remind them of the necessity
of something more satisfying and enduring.  Never perhaps was
such an unwelcome messenger of mercy more opportunely sent to
a haughty ruler, than in Dec. 1821, when the hard and lofty-hearted
Kaahumanu was laid low and brought to the borders of the grave.
Repeatedly we called on her during this illness, and endeavored
to secure her confidence and to do her good. So severe were her
paroxysms, December 15th, that much apprehension was entertained that she would not live through the day. Two skilful physicians connected with the Russian ships of discovery, before
mentioned, under Commodore Vascilieff, now returned, prescribed for her. On the evening of the 16th, Mrs. B. and myself visited her, when she returned our salutations with unwonted cordiality, and as I said to her, " I trust you are thinking seriously of




THE QUEEN S DANGEROUS ILLNESS.


149


the great God and our Savior," she replied, " I think more about
him in my sickness." I endeavored to assure her that the blessed
Savior who died for sinners could preserve her body and her soul;
that he could restore her to health; or, if she trusted in him, he
could take her ransomed soul to Heaven, if her body should be
laid in the grave. To which she replied, " Jlaikai,' it is well.
When prayer was proposed, she gave her full consent, and required a general silence. When I had commended her and the interests
of the nation to our great Helper and Deliverer, at the close she
subjoined, " It is well." She united with her husband in requesting us to come again. On the following evening, as we entered
the room, her sister, Namahana, said, " Here comes the kahunapule" (master or leader of religious worship)-" I hope we shall
hear him pray.'" The sick queen appeared in some measure relieved; but yet not free from anxiety. She seemed gratified by
our attentions. After pointing her to the Lamb of God that
taketh away the sin of the world, I was requested by her to pray,
before leaving her. At her direction that conversation should be
suspended among the group around, there was a solemn stillness
(altogether unusual in such an assemblage of natives, chiefs, and
foreigners), while a minister of Christ kneeled by the couch of the
sufferer, and implored the health-giving mercies of God upon her
body and soul. She was soon restored, and with her friends set a
higher value on the religion which we were endeavoring to inculcate. There was from this period a marked difference in her
demeanor towards the missionaries, which became more and more
striking, till we were allowed to acknowledge her as a disciple of
the Divine Master.
Rarely has a missionary a more favorable opportunity to exert
an influence on a whole nation, than was here afforded in the
circle of the highest chiefs of these islands, balancing, as they
were, between idolatry, atheism, and the service of the true God.
Rarely has a Christian female, in any circumstances, a better opportunity to make an impression, powerful and salutary, than in
attending a missionary husband at the couch of such a patient,
surrounded by such a circle of relatives and dependants.  As
Mrs. B. sat down by the side of the sick queen, and with unfeigned sympathy for her sufferings and danger, bathed her aching
temples, she bound a silken cord around her heart, from which I
think she never broke loose while she lived. Kaumualii not only
desired me to repeat my visits to instruct her and pray for her,
but when I requested him to teach her and guide her, he said,; I
have told her some things about God, and I like to tell her what
I understand." His rank and weight of character, his abstinence
now from profaneness and intemperance, his confidence in the
missionaries, and in what he had learned on the subject of religion,
enabled him to exert a good influence in his new, though not
altogether the most welcome circumstances.
Before the next morning rose, Liholiho, who had revisited Ha



VISIT OF THE RUSSIAN EXPLORING SQUADRON.


waii, arrived in the Cleopatra's Barge, and was received in the
morning by a salute from the fort, and by the loud wailing of the
multitude that might be heard at the distance of a mile or two. He
and his wives soon came on shore and repaired to the sick room of
Kaahumanu, and with flowing tears expressed their sympathy and
affection for their afflicted step-mother. Most of the chiefs gathered around her, fearing commotion, perhaps, in case of her
decease.
Commodore Vascilieff, of the Russian Exploring Squadon, in
his visit to the islands; this year, besides allowing the aid of his
physicians in her illness, treated the rulers and the missionaries
very courteously, gained their high esteem, and aided their cause.
He read a letter to the king from Governor Reicord of Kamtschatka favorable to the independence of the islands, proposing
to acknowledge the Hawaiian flag. He assured the chiefs he should
report to the Emperor Alexander the happy arrival and favorable
reception of the mission established there, and the good system
of instruction which the missionaries had commenced among the
people.
The civility and kindness of the Commodore and his officers to
the mission family, manifested in various ways, are well illustrated
in the following note, in Russian and English;H. Imp. Maj. S. Otkritie, Dec. 19th, O. S. 1821.
DEAR SIR-I thank you from all my heart and soul for the opportunity given me and the officers under my command, to be sharers in
promoting the business of this Christian mission.  The collection of
seven golden ducats and eighty-six Spanish dollars I take the pleasure
of sending with this letter, of which you will make use as you think
proper.
Please to receive our most sincere wishes that your good intention
and the glorious design in which you are engaged may be prospered
and increased. Remaining, with my respects to you and your respectable society,
" Your humble servant,
" MICHAEL VASCILIEFF."
This was at the time when the Emperor Alexander and Prince
Galitzin were so laudably engaged in promoting the circulation of
the Holy Scriptures, against which Popes and Jesuits used their
intrigues with but too disastrous assiduity.
Kaahumanu being distinctly apprised of what this Russian
officer had said and done in favor of our mission, appeared interested, and was encouraged by it to look the more favorably on
our cause. We could hardly avoid calling on the patrons and
friends of missions to take courage with us in efforts to propagate
the Gospel, from the labors and success of some of the rulers of
Russia in introducing Christianity into that vast empire, particularly of the grand Princess Olga, in the tenth century, and her
royal son Vladimir, who so successfully used his influence to




RUSSIAN INFLUENCE.


151


bring his subjects to the adoption of Christianity, though not in
its unobscured glory. How vast the spiritual interests of many
millions of souls in each succeeding generation of the Russians!
Now a distant but distinct ray of evangelical influence from the
Sun of Righteousness, reflected by Constantine VI., who instructed that princess in religion, who, in her turn instructed Vladimir,
now reflected again by Vascilieff and his fellow subjects of Alexander, falls on the mind of Kaahumanu and her associates at the
Sandwich Islands, combining with the influence of the mission to
illuminate and convert the nation to Christ.  Of what amazing
consequence was it that Kaahumanu should be a believer and
advocate of Christianity! Who would not covet the privilege of
giving a right impulse to the mind and heart of one so high in
rank, possessing her mental powers and occupying a position so
favorable for exerting influence over a nation? The Lord had a
great work for her to accomplish, and was now recovering her
from dangerous illness, and ordering circumstances and applying
influences favorable for making her what her Christian friends
desired her to be and what she was at length to become-a humble disciple of Christ, and a reformer of her nation.
But, rising from her illness to comfortable health, she was still
too proud, too independent, too fond of pleasure, gaiety, honor,
and amusement, to take the place of a cross-bearing servant of
Christ. Not many rich, not many noble are yet found among the
ranks of those who are weaned from earth, and made to fix
their hearts on the treasures above. " How can they believe the
humbling doctrines of Christ who receive honor one of another?"
' How hardly shall they who love earthly riches and distinctions
enter into the kingdom of God!"  Alas! if the salvation of the
ten thousands of the poor Hawaiians were to depend on the reformed and holy life of the licentious Liholiho, or the humble,
broken-hearted piety of the haughty Kaahumanu, both of whom,
for a time, seemed among the least likely to yield their hearts to
the Divine claims, how much reason there was to fear that the
nation would sink down together to ruin. He was rapidly wasting
the days and energies of his prime by his debaucheries.  She,
having now been proved to be as vulnerable to the shafts of disease as any of that fading nation, was advancing to the period of
threescore years, without appearing to entertain any desire or
thought of learning to read the Word of God, and thus making
herself wise for eternity. How immeasurably important that, in
the case of both, the right kind and amount of moral influence
should now be applied!




CHAPTER VII.


THIRD YEAR OF THE MISSION) AND FOURTH OF LIHOLIHO. —1822.
Commencement of writing and printing the language- Invitation to public worship
-Excuses-First correspondence in Hawaiian-Illness of the two kings-Visit
of the English Missionary Deputation-Kaahumanu burning idols-Tour round
Oahu-School in the thatched palace-Introduction of Christian marriage-Introduction of civilized habits-Kaahunanu's visit to Kauai.
SOME notice may be expected of the character of the Hawaiian
language, and of the manner of first acquiring and writing it,
and making it available in books for the use of the nation, for
the purposes of business, education, and religion. It may well
be conceived that there were difficulties to be encountered, which
are not necessary to be detailed.
The variety of vowel sounds in the language is small; but
small as it is, the recurrence of vowel sounds in speaking it, is
much more frequent, in proportion to the consonants, than in the
English-the proportion in the latter being about two vowels to
three consonants, and in the former, three to two.
To one unacquainted with the language it would be impossible
to distinguish the words in a spoken sentence, for in the mouth of
a native, a sentence appeared like an ancient Hebrew or Greek
manuscript-all one word. It was found that every word and
every syllable in the language ends with a vowel; the final vowel
of a word or syllable, however, is often made so nearly to coalesce
or combine with the sound of the succeeding vowel, as to form a
dipthongal sound, apparently uniting two distinct words. There
are, on the other hand, abrupt separations or short and sudden
breaks between two vowels in the same word. The language,
moreover, is crowded with a class of particles unknown in the
languages with which we had any acquaintance.   There were
also frequent reduplications of the same vowel sound, so rapid,
that by most foreigners the two were taken for one.
To avoid all arbitrary spelling, all silent letters and the representation of the same monosound by several different letters, and
many sounds by the same letter, as in the English, seemed to be
due even to the philosophy of the unlettered Hawaiians. To make
the spelling and reading of the language easy to the people, and
convenient to all who use it, was a matter of great importance,
almost indispensable to our success in raising the nation. It was,
therefore, a part of our task to secure to the people a perfect




HAWAIIAN ORTHOGRAPHY.


alphabet, literal or syllabic, of all the sounds which were then
in use, and which would need soon to come into use in the progress of the nation. Those who had attempted to write the
names of places and persons in the islands, had materially failed,
even in the most plain and common. No foreigner or native, at
the islands, could illustrate or explain the peculiarities and intricacies of the language. Though we obtained a few words and
phrases from Wm. Moxley and others, we found the dialect in use
by foreigners often materially misled us, so that none could be
trusted as to accuracy; and it required time to detect and unlearn
errors. In the oft recurring names of the principal island, the
largest village, and of the king of the leeward islands, " Owhyhee,' " Hanaroorah," and " Tamoree," scarcely the sound of a
single syllable was correctly expIressed, either in writing or speaking, by voyagers or foreign residents. - Had we, therefore, followed the orthography of voyagers, or in adopting an alphabet,
made a single vowel stand for as many sounds as in English, and
several different vowels for the same sound, and given the consonants the ambiguity of our c, S, t, ch, gh, &c., it would have
been extremely difficult, if not impracticable to induce the nation
to become readers, in the course of a whole generation, even if
we had been furnished with ample funds to sustain in boardingschools, all who would devote their time and labor to study.
Have not American philanthropists sufficiently demonstrated,
in the course of two centuries, the difficulty of inducing the
aboriginal tribes of this continent to use our literature, and is not
our anomalous, intricate, and ever dubious orthography a prominent cause of failure? But the philosophical, syllabic alphabet
of the sagacious Choctaw GUEss, enabless the men, women, and
children of his tribe to read their own language with facility.
Aiming to avoid an ambiguous, erroneous, and inconvenient
orthography, to assign to every character one certain sound, and
thus represent with ease and exactness the true pronunciation of
the Hawaiian language, the following five vowels and seven consonants have been adopted: a, e, i, o, u, h, k,, m, n, p, w.
These twelve letters, and possibly eleven, omitting either u or w,
will express every sound in the pure Hawaiian dialect.  The
power of the vowels may be thus represented:-a, as a in the
English words art, father; e, as a in pale, or ey in they; i, as ee
or i in machine; o, as o in no; u, as oo in too. They are called
so as to express their power by their names —.h,.4, Ee, 0, Oo.
The consonants are in like manner called by such simple names
as to suggest their power, thus, following the sound of the vowels
as above —He, Ke, La, JMu, JV'i Pi, We.
The slight variation in quantity, though not in quality, of sound
in the vowels requires no mark of distinction, any more than in
the variation of the sound of a in the English words art and
father. Here the quantity may differ slightly though it is not
necessary to put a distinctive mark, or make a different character,




PRONUNCIATION ILLUSTRATED.


In the few dipthongal combinations ae, ai, ao, and au, whether
more close or more open, each letter retains its original monosound.  A-i, when sounded in quick succession, resemble the
sound of the English pronoun I, and a-u, in quick succession, the
sound of the English ou in loud; so the Hawaiian word hau (hibiscus) resembles the full, round, English interrogative how. In
the name of the island, second in size in the group, whether pronounced Mau-i or Ma-u-i, there is no such difference as to cause
a mistake in a native hearer.
Consonants are not doubled, and never end a word or syllable.
Double or triple vowels are never used to express a single sound,
and where they occur, are sounded separately, as a-a, e-e, i-i, o-o,
u-u. The accent being generally on the former, the latter is a
sort of echo, as in the name Ha'-a-li-li-o', but sometimes the reverse, as Ka-a'-hu-ma'-nu
The convenience of such an alphabet for the Hawaiian language, undisturbed by foreign words, is very obvious, because we
can express with simplicity, ease, and certainty, those names and
phrases with the sound of which former voyagers were utterly
unable to make us acquainted by English orthography. Though
it were possible to spell them with our English alphabet it would
still be inconvenient. A few names may illustrate the reasons
for our new orthography.
The Old.         Corrected in English.  The New, or Hawaiian.
Tamaahmaah,         Kah-ma'-hah-ma'-hh,  Ka me' ha-me' ha.
Terreioboo,         Kah-lah'-ny-6-poo'-oo,  Ka la' ni o pu' u.
Tamoree,            Kah-oo'-moo ah-lee'-ee,  Ka u' mu ali i.
Owhyhee            IHah-wye'-ee,       Ha wai' i.
Woahoo,             O-ah'-hoo,          0 a' hu.
Attooi,             Cow'-eye',         Kau' ai'.
Hanaroorah,         Ho-n-loo'-loo,     Ho no lu' lu.
The name of the largest and most frequented village in the
group had three a's in three distinct syllables, though no sound
of a belongs to the name. Shipmasters and learned men agreed
in calling the king of Kauai and his son in America, Tam'oree, a
name of three syllables, with only three vowel sounds, and making the m, the final and emphatic letter of the first syllable,
whereas the m should commence the third syllable, and the name
contain six vowel sounds in six distinct syllables, for it is composed of a significant phrase of that length, and is unabridgedka, the; u-mu, oven or pit for baking; and a-li-i, chief or king,
here expressive of the thing to be baked: thus, Ka-u-mu-a-li-i,
the-chief-baking-oven.
It could hardly be possible to write any language in the world
with a more simple or limited alphabet, and at the same time
equally intelligible to the children who use it. A syllabic alphabet of ninety-five characters would have been tolerably convenient for all native words, but not so simple or convenient as
the alphabet adopted.




FOREIGN CONSONANTS.


155


There were some difficulties to be encountered in distinguishing
several consonant sounds, and to determine which of two characters in the Roman or English alphabet to adept for certain
sounds that appeared somewhat variable in the mouths of the
natives. The following appeared sometimes to be interchangable:
b and p, k and t, I and r, v and w, and even the sound of d, it
was thought by some, was used in some cases where others used
k, 1, r, or t. For purely native words, however, k, 1, p, and w
were preferred.
Though five vowels and seven consonants would well express
the Hawaiian language, unmixed with foreign terms, yet there
were reasons for introducing other letters, abounding in kindred
Polynesian dialects, and in the names of persons, places, and things
in other countries, with which the Hawaiians needed to become
acquainted. Eleven or twelve letters must be too limited to be the
representatives of general knowledge. To preserve the identity
of foreign or scripture names, was deemed of some importance.
We could not, in good conscience, throw out every consonant in
the names of Obed, Boaz, Ruth, David, Ezra, Russia, and Gaza,
and nearly all out of such names as Sabbath, Christ, Moses, Joseph, Boston, and Genessaret, simply because such consonants
could be dispensed with in writing the words familiar to the people. The following additional consonants, therefore, were adopted: b, df, g, r, s, t, v, and z. These form the third class of letters in the Hawaiian alphabet, which is arranged according to
ease and importance, allowing the native pupil to learn to spell
and read pure native words first.
Compound consonants, recommended by J. Pickering, Esq., for
writing the Indian languages, are not adopted in the Hawaiian,
though the basis of his alphabet, in respect to vowel sounds, is
followed. C, J, Q, X, and Y we omit. To preserve the identity
of a foreign name embracing a compound consonant which cannot well be omitted, we take the more important or practicable
part of the power-as p, for ph or phi; t, for th or theta; kc,
for ch or chi, &c. When two consonants joined in a foreign
word, need both to be preserved, we interpose the vowel e,!ild
after a final consonant add usually the vowel a-as Bosetona for
Boston.
Sibilants and compound consonants are exceedingly difficult,
if not impracticable, to the unlettered Hawaiian. Had we made
the Hawaiian people, as we found them, pass through the Israelitish
ordeal of distinguishing and pronouncing correctly the words
Sibboleth and Shibboleth, to save their lives, it is not probable that
one in a thousand would have succeeded, even if each had been
allowed a whole day, with patient instruction, in the trial to adjust and control the vocal organs right.
Pronouns-personal, relative, and adjective-have no distinction of gender; but number in the personal pronouns we
found to be dist, iguished with a philosophical precision which




156    COMMENCEMENT OF PRINTING FOR HAWAIIANS.


surprised us. For instance, there are, in the first person, four
plurals, or two duals and two plurals, kaua, thou and I; maua,
he or she ant I; kakou, we, more than two, the party speaking
and the party addressed; and makou, we, more than two, but
excluding the party addressed. Here are four nicely distinguished
classes, each of which is in English, less definitely represented
by the word we. But I must not here detain the reader with extended remarks on the structure of the language.
On the 7th of January, 1822, a year and eight months from the
time of our receiving the governmental permission to enter the
field and teach the people, we commenced printing the language
in order to give them letters, libraries, and the living oracles in
their own tongue, that the nation might read and understand the
wonderful works of God. The opening to them of this source
of light never known to their ancestors remote or near, occurred
while many thousands of the friends of the heathen were on the
monthly concert, unitedly praying that the Gospel might have
free course and be glorified. It was like laying a corner stone of
an important edifice for the nation. A considerable number was
present, and among those particularly interested was Keeauroku, who, after a little instruction from Mr. Loomis, applied the
strength of his athletic arm to the lever of a Ramage press,
pleased thus to assist in working off a few impressions of the first
lessons. These lessons were caught at with eagerness by those
who had learned to read by manuscript.
Liholiho, Kalanimoku, Boki and other chiefs, and numbers of
the people, called to see the new engine, the printing-press, to
them a great curiosity. Several were easily induced to undertake
to learn the art of printing, and in time succeeded.  Most of the
printing done at the islands has been done by native hands.
When the king first examined the press, a sheet of white paper
being laid on, he pulled the lever round, and was surprised to
see the paper instantly covered with words in his own language.
He had some shrewdness, and, for a Hawaiian, an uncommon share
of confidence in his own attainments and abilities.  Being
once asked whether L or R ought to be used in spelling his
name, he attempted earnestly to ring the changes on the two
letters, and at length gave the preference to R and used it, though
L is doubtless the better representative of the initial sound in his
name. Notafewforeigners coincided with him. But for the ruinous
effects of self-indulgence, particularly in the use of intoxicating
liquors, this high born chieftain, having renounced idolatry, and
escaped its spells, might have become a man of energy of character and respectable attainments, in some sense corresponding with
his tall, portly, physical frame. But like multitudes of the selfpleasing around him, he was slow to hear the Gospel.
Itwas difficult to collect an audience on the Sabbath, or to
induce the natives to assemble at a suitable hour.or public worship 
and it was needful for the missionaries to go out on Saturday,




INVITATIONS TO WORSHIP-EXCUSES OF CHIEFS.


157


and apprise the people and their leaders who were accessible, that
the morrow would be the sacred day of Jehovah, and invite them
to attend his worship. Sometimes on the Sabbath morning, we
called on the chiefs with a similar message, " We are about to
meet to worship God at his house, to pray to him, proclaim his
truth, and praise him for what he has done; will you join in the
service which God requires of men?" Some would comply; some
would refuse without any reply, and others offer various excuses.
On the Sabbath, January 20th, about sixty natives, including
Cox Keeaumoku, and Adams Kuakini, and some fifty foreigners,
attended public worship, and listened to the story of redeeming
love in two languages, the English being forcibly interpreted by
Thomas Hopu. The following Sabbath, we endeavored by invitation and intreaty to secure the attendance of Liholiho and the
chiefs. The king said, " I am tipsy, and it is not right to go to
church drunk; when I have got through I will come.~"  Adams
said, " When the king attends, I will attend.?" Kalanimoku, engaged in gambling, offered an excuse unrivalled as to its frankness,
ingenuity, and courteousness, from a heathen or a gambler, saying,
" I have business and cannot go-my heart will be with you,
though my body is here." A number of our pupils and others,
attended, and among them Governor Cox, though his superiors,
the king, Kaahumanu, and Kalanimoku, all declined. On the
succeeding Sabbath, with the same solicitude, we repeated our
efforts to secure the attendance of the rulers, for their own sake,
and for the sake of the people, and for the honor of God whose
laws they were still making void or trampling under their feet.
Kaahumanu being slightly ill, and having little regard for the authority or duties of the Sabbath, or love for the house of God,
could hardly be invited to come. I-er husband, a man of peace,
on whose attachment to our cause we then relied more than on
any other chief, said, " Kaahumanu is ill; I cannot leave her to
go to church, lest she should be angry with me."
Kalanimoku and Governor Boki excused themselves under the
pretext that they must wait on Kalakua, who had just arrived
from Hawaii. Her own brothers, however, Cox and Adams, notwithstanding her arrival and the illness of the other sister, Kahumanu, both attended church, with other natives, a goodly number,
for those days; and we pressed on their attention the duty,
divinely enjoined, " Be wise now, therefore, Cr ye kings, and be
instructed, ye judges of the earth." The next (lay, Adams se;t
for the lessons we had printed in his language, and was quickly
master of them. But a few days passed before I received a letter
from him, which I immediately answered in the Hawaiian, under
date of Feb. 8th, 1822, one month from the first printing for the
nation. Epistolary correspondence, thus commenced in that language, suddenly opened to the chiefs and people a new source of
pleasure and advantage, of which hundreds soon availed themselves.




158 SERMONS INTERPRETED —ILLNESS OF THE TWO KINGS.


Early in the same month, this high chief and his brother, uniting
with others in the worship at the sanctuary, Mr. Thurston urged
their earnest attention to the interests of the soul from the impressive interrogatory of the "; Great Teacher," who best knew
the extent of the contrasted claims, " What shall it profit a man
if he gain the whole world and lose his own soul?  This discourse having been written out in English, and twice read distinctly and deliberately, to John Honolii, before its public delivery, was well interpreted by him, as it was delivered.
On the succeeding Sabbath, an interesting assembly, at Honolulu, listened to a discourse on the great commission given by
Christ to his disciples to proclaim his Gospel and teach all men
to observe his commands, as the grand reason for our coming to
teach them their duty and the way of life, and for their attending
to the message of his ambassadors.
Thomas Hopu, having had my manuscript a week, to study out
the translation, was able, with peculiar freedom and force, to give
the sense as it was delivered from the pulpit, sentence by sentence,
while the people listened with unwonted attention. In the afternoon, the same discourse was delivered at Waikiki in a similar
manner, before the king of Kauai and Kaahumanu and their people. The king seemed feeble. He had been several days ill, and
requested me to pray for him that he might recover from his great
weakness. He appeared calm, contemplative, and sober-minded.
Such a request and such expressions of gratitude as followed were
indicative of his views of the reasonableness and efficacy of prayer,
and of the privilege of approaching the throne of mercy.  His
devotions were sometimes cruelly opposed by his wife, who, in one
instance, angrily threw a heavy dish at his head when he was imploring a blessing on his food. The intended blow was warded
off by the arm of a mutual friend. He, however, regarding the
authority of God as paramount, from this period, persevered in
acknowledging him.
How differently did Liholiho, in what he regarded as his unbounded freedom, demean himself! He looked at the claims of
God, and saw that they were reasonable. His conscience coincided; but the temptations around him, his rebellious lusts, his
long continued habits, the power of Satan which he admitted, all
stood between his conscience and his duty, between his soul and
God. Attending once, about this time, our morning family worship, he said in English phrase, " Jehovah-he's good-I like
him-the devil I no like."' Passing on to Waikiki, he continued
his revelry, though he professed not to like the instigator of it.
Many of the chiefs were quite too ready to join him in it. They
occupied a number of huts and booths in a grove of some thousands
of cocoanut trees, near the sea-shore, convenient for fishing and
bathing and playing in the surf of Waikiki bay.
In a few days, the alarm was given, that the king was dying at
Waikiki. I hastened with Hopu to the spot. A great multitude




STATE OF THE SCHOOLS) AND CALL FOR AID.        159
of the people went out weeping to see him, or to be near him.
His guards assembled around him, with swords and muskets; and
the multitude surrounding the grass thatched habitation where he
lay, made the groves resound with their loud and bitter wailings.
His mother, Keopuolani, his step-mother Kaahumanu, his five
wives, and his particular friends, Hopu among the rest, gathered
around his mat in tears.  No wonder they should have been
alarmed by the singular symptoms, in rapid succession-great redness of skin, rigidity of muscles, convulsion, difficulty of respiration, emission of blood from the mouth, etc.-the result, doubtless, of his excesses. I gave him medicine, and stayed with him
through the night, and the next morning sailed with him, in a
double canoe, to Honolulu, with thirty-five persons on board. He
recovered in about two weeks. Then, inviting me to sup with
him, he requested me to implore a blessing and give thanks at his
table.
On a Sabbath of the same month, the king, five or six of the
high chiefs, and an increased number of the people, with our
pupils, seamen in port, and residents, in all about three hundred,
attended the service of the sanctuary. Mr. Thurston urged on
them the impressive invitations of the gospel. They listened with
attention, and while there were indications that the truths of God
were exerting some influence on the minds of the people, there
were not wanting efforts to draw the king from the sanctuary to
banqueting and revelry, and to catch away the word. Within a
month from the commencement of printing in their language, the
missionaries thus reported to their directors their progress and
position.
" To give you a brief view of the state of the mission families
and schools. The present number of native children in the family is
twenty-two, fifteen boys and seven girls, which, with Hopu and Honolii,
and a hired laborer, makes our number forty-tiLre. Mrs. Chamberlain takes the principal charge of providing our meals, which is no
small task. The number of pupils at the station, exclusive of a few
of high rank, occasionally taught, should be reckoned forty. The
Sabbath school is interesting and promising. At Kaui, there are ten
native children in the family, besides three adult male domestics who
have wives, making their number twenty-two in the family,-their
pupils from twenty to thirty, since the absence of Kaumualii. The
total in the families at both stations, sixty-five, about equal to the
present number of regular pupils. You will see, therefore, that the
mission, on its present plan, cannot be sustained without involving
considerable expense to the Board. You are doubtless well aware
that on account of the vacillating state of the nation, the deep subtlety
of the arch enemy to discover and thwart our plans, the withdrawal of
part of our number, the laborious business of making books and
translations of the Bible in this difficult, unwritten tongue, and the
terrible influence of profane and licentious outlaws and others, more to
be deprecated than the absurdities of superstition, the exigencies of




160


NEW IMPULSE GIVEN TO LEARNERS.


this mission demand the aid of no ordinary talents. A considerable
number of laborers who are emphatically prudent, tried, and faithful, of
such qualifications and for such purposes as have been heretofore
specified, could now, we beli ve, be very advantageously employed in
this field; and we repeat our request that as in the wisdom of the
Board, and the Providence of God, it may be allowed, they may be
sent to our aid, and to the help of the nation. We desire still further,
that among the nmissionaries of the Board, our case may be regarded
as in a very important smnse peculiar, and as having peculiar claims.
Your missionaries at Bolmbay and Ceylon always enjoy the personal
advice and co-operation of able and experienced men, in the prosecution
of their plans. Your missions in America are visited by officers of the
Board and others competent to give important advice and aid.  We
alon, are dnied that salutary aid. They labor among a people whose
character and history are known. We are among a people almost
unknown. Their plans of operation are matured and tested by suecessfui cxpeliment.  Here, new plans are to be adapted to the
character and condition of a singular people. There, civil institutions
are already established.  H-ere, the laws of society and of the State
are yet to be formed, not directly by the missionary, but indirectly by
the increase of light. Your missionaries to Palestine find fiiends,
instructors, guidls, and helpers, wherever they go. How widely
different the character of those we meet with in general. How
inconsiderable the comparative aid they are willing or able to afford.
We deeply feel the need of able counsellors ourselves, and of able
teachers for the people. We therefore earnestly entreat the Board to
endeavor to meet the special exigencies of the mission, by appointing
to its aid (among others), one or two able preachers, possessing
richly those qualifications implied or expressed in the terms, " Wise
as serpents, harmless as doves, patient in tribulation apt to teach,always
abounding in the work of the Lord."'
The introduction of printing in the language of the country,
not only awakened curiosity among the chiefs and people, but
gave a new and decided impulse to our schools and the cause of
education.  From sixty to seventy pupils were at once furnished
with copies of the first sheet, as they could not wait till the
work was finished. They found the lessons easy. They not only
soon mastered them, but were able to teach them to others.  In a
few months, there were not less than five hundred learners.  The
mission family  at Honolulu, including our boarding scholars,
was large, and we found it difficult to procure a comfortable
supply of the necessaries of life without offering extravagant
prices, which we could not do without reluctantly embarrassing
our Board, and unduly encouraging exorbitance or cupidity among
the people whom   we wished to lead in the paths of wisdom,
piety and salvation. A    stranger could hardly conceive how
difficult it must have been for the missionaries properly to urge a
destitute and degraded people to endeavor by their own well
directed efforts to rise from penury to affluence, and at the same
time effectually to guard them against the cultivation or the




VISIT OF ENGLISH MISSIONARY DEPUTATION.


161


indulgence of a sordid spirit. The greatly increased demand for
the productions of the country for the supply of foreign ships, and
the growing desire of the people to possess themselves of money
and articles of foreign manufacture, combined to raise the prices
of supplies, far above the trifling and wholly inadequate compensation, which had formerly been given them, when a bit of iron
hoop was bartered for a hog, and a fish-hook for a fowl.  Now the
natives demanded a quarter of a dollar for a fowl, two or three
dollars for a barrel of potatoes, and six or eight or ten for a hog,
weighing two hundred pounds on the foot.
Having failed to visit the Society Islands, our mission was
providentially favored with a visit from Mr. Ellis, a missionary
from that field, and Messrs. Tyreman and Bennet, who had been
sent thither as the deputed agents of the London Missionary Society. Without their contrivance or ours, they, while seeking to
convey and accompany teachers from the Society to the Marquesas Islands, found an opportunity to touch at the Sandwich
Islands in their course. Long before this, Vancouver of the Royal
Navy had given the former king of the Sandwich Islands reason
to expect that a vessel would be sent him by the king of Great
Britain.  At length, a small schooner, the " Prince Regent,"
built at Port Jackson, and intrusted to Capt. Kent of the Mermaid, was sent and delivered to Liholiho. Touching at the Society Islands on his way, and finding these gentlemen there wishing to proceed to the Marquesas with native teachers, Capt. K.
offered them  a passage thither, on his way to the Hawaiian
Islands, and they embarked with him. Then, contrary to their
plans, he concluded to visit the Sandwich Islands first. They,
with several South Sea converts, arrived at Hawaii on the 29th
of March, and at Honolulu on the 15th of April, and were welcomed with gladness by our mission and by the rulers. The
plan of their mission to the Marquesas was materially obstructed
or deranged by the defection or seduction of the wife of one of
the native Tahitian teachers. The company was, moreover, detained at Honolulu beyond expectation by a trip which their captain was induced to make, before he could restore them to the
Society Islands, and for four months they made their abode with
us.
The king was gratified with the royal present of the "c man-ofwar " schooner, with her armament of six smart little guns, to be
added to his fleet of seven or eight vessels, several being of a
larger class, and equally armed. John Ii, one of our engaging
pupils, was speedily promoted to the command of this pigmy battle ship. In navigating it around the shores and across the channels, from island to island, he exhibited commendable loyalty,
skill and energy. Auna, a Tahitian Raatira, who, as a teacher,
had been designated to the Marquesas, was, with his wife, 2unna
wahine, hospitably received at Honolulu by Kaumualii and Kaahumanu, and even invited to remain. Auna was regarded as
11




162    THE BURNING OF IDOLS-TOUR THROUGH OAHU.
pious and exemplary. He was of a tall, commanding figure,
placid and benignant countenance; sober, discreet, and courteous;
and soon capable of imparting rudimental instruction, and making known the Christian doctrine. He gave important testimony
respecting the course of events at the Society and Georgian
Islands. He had been with Pomare in a battle at Tahiti, in the
last struggles of the heathen party there to keep off or exterminate Christianity, when the king and the Christian party, standing on the defensive, and calling on the name of the Lord of
Hosts, proved triumphantly successful in resisting and repelling
their attacks and maintaining his ascendency. Having witnessed
the success of the Gospel among those of his countrymen who
had received it, and the downfall of the foolish gods that Tahiti
worshipped, and having, with many others, shouted the triumphs
of Jehovah there, he was now willing to devote himself, for a
time, to the business of acquainting the Hawaiians with what
he knew, so far as he could make their language available. For
this purpose he and his wife, who was a help-meet, tarried a year
before they returned home.
Mr. Ellis preached to his Tahitian people at Honolulu in the
Tahitian dialect.  They sung Tahitian hymns, in a manner
gratifying and encouraging, and numbers of our people attended.
He introduced gradually into his discourses the changes required
to make them intelligible to the Hawaiians, as well as to the Tahitians. This exercise facilitated our progress, as well as that of
the Tahitians, in acquiring the use of the Hawaiian.
Kaahumanu, with her husband, made a tour through the windward islands, with a large retinue, including her sister Namahana,
her brother-in-law, Laanui, and Auna the Tahitian teacher.
Neither attempting to learn to read, nor consenting to refrain,
even on the Sabbath, from her amusements, she set herself against
the foolish gods of Hawaii; and while on this pleasure-seeking
tour, searched out and destroyed many idols.  On the 4th of
June, she sent for Kamehameha's image of Kalaipahoa, the so
called poison deity, and caused it to be publicly burnt, with nine
other images. On the 26th of the same month, one hundred and
two idols, collected from different parts of Hawaii, where they
had been hidden "in the holes of the rocks and caves of the
earth," were, by her authority, committed to the flames. In her
new war with idolatry, she gave a new demonstration of her
energy, which, if it should ever be sanctified and brought under
the sway of the love of Christ, seemed likely to make her a burning and shining light among her people.
While, as the haughty Kaahumanu, she was performing this
tour, great numbers of dogs, hogs, fowls, fish, and lapas were
laid at her feet. She and her company returned to Honolulu in
July. Meantime, Messrs. Tyerman, Bennet, Ellis, and myself,
attended by Honolii, and a guide furnished by Liholiho, made a
tour through Oahu, communicating with the people, surveying




SERIOUSNESS OF COX-FIRST HAWAIIAN HYMNS.


16'3


the field, and imparting some knowledge of the great salvation.
The demand for our labors increased on our return. Our utmost
exertions and best influence being required, our weekly efforts
among the chiefs and people were multipled, and five or six public Sabbath services were held. Keeaumoku, with concern, told
us, that in a dream he had seen the islands all on fire, and was
greatly alarmed, but was unable to find a way to escape, or a
place to hide himself from the terrible conflagration. Dreams
being influenced by waking thoughts and the power of association,
such a dream was very natural for a man who had been brought
up over a volcano, and had witnessed its tremendous power in
shaking the earth and deluging portions of it with torrents of
melted lava, and who had begun to learn that the soul, without a
Divine Refuge, is in danger of eternal destruction. Being urged
to seek the gracious Savior, he now manifested an earnestness to
be instructed, and conceiving that the knowledge of letters and
the possession of religion were valuable and attainable both for
himself and friends, he urged his haughty sister, Kaahumanu, to
unite with him in building a school-house, and to attend diligently
to the instruction of the missionaries. She demurred; but he, to
avail himself of our aid, opened his own house for the worship of
God and for the school instruction needed for himself and others.
Kamamalu applied herself also with renewed vigor to learn,
both in English and in her own language, and exerted an influence, on the whole, favorable to the cause of instruction, and
soon had a school-house built for the benefit of her people. Liholiho requested a hundred copies of the spelling-book in his
language to be furnished for his friends and attendants who were
unsupplied, while he would not have the instruction of the people, in general, come in the way of their cutting sandal-wood to
pay his debts.
Four or five hymns having been prepared in Hawaiian by Mr.
Ellis, were introduced into public worship with manifest advantage. On the 4th of August, these were read and sung, and I
addressed the throne of grace in the language of the country.
In my early efforts to do this, it seemed that an invisible power
granted the needed assistance. The language was found to be favorable to short petitions, confessions, and ascriptions of praise
and adoration. On the next day, while many of our friends, over
oceans and continents, were remembering us at the monthly concert, the king and his attendants applied themselves to their new
books. A number of natives, already able to teach them, joined
with the missionaries as teachers, and we rejoiced to see the king's
thatched habitation, under the guns of the fort at Honolulu, become a primary school for the highest family in the land. Naihe,
Kapiolani, Namahana, and Laanui, at their own houses in the
village, were endeavoring to learn to read and write.
But the female of highest rank had not yet deigned to give her
attention to a book, though many others were in earnest to learn




'164


KAAHUMANU:S CARDS AND ALPHABET.


without her requiring it; and it was still very doubtful whether
she would condescend to learn the alphabet. She was nearly
fifty years of age. She was tall and portly, but not so tall and
gigantic as her sister Kalakua, nor had she the unseemly obesity
of her sister Namahana. She had black hair, a swarthy complexion, a dark, commanding eye, a deliberate enunciation, a
dignified and measured step, an air of superiority, and a heathen
queen-like hauteur; yet, sometimes, a full length portrait of her
dignity might have presented her stretched out prostrate on the
same floor on which a large,black, pet hog was allowed, unmolested, to walk or lie and grunt, for the annoyance or amusement of the inmates. She would amuse herself for hours at
cards, or in trimming and stringing the bright, yellow nuts of the
Pandanus, for odoriferous necklaces or rude coronets, listen to
vile songs and foolish stories, and sometimes make interesting
inquiries. Her stiffness towards the missionaries, to whom her
little finger, instead of a right hand, had been sometimes extended, had unbent from the time of her severe illness, and there
was reason to hope that continued kindness and God's blessing
would bring her over, and make her a friend and coadjutor.
Deeming it of great importance to induce her, if possible, to substitute the reading of divine truth for her heathenish or trifling
engagements at this period-more than two years after commencing
our work-Mrs. B. and myself called at her habitation, in the
centre of Honolulu. She and several women of rank were
stretched upon the mats, playing at cards, which were introduced
before letters. It was not uncommon for such groups to sit like
tailors, or to lie full length with the face to the ground, the head
a little elevated, the breast resting on a cylindrical pillow, the
hands grasping and moving the cards, while their naked feet and
toes extended in diverging lines towards the different sides or
extremities of the room. Being invited to enter the house, we
took our seats without the accommodation of chairs, and waited
till the game of cards was disposed of, when the wish was expressed to have us seated by her. We gave her ladyship one of
the little books, and drew her attention to the alphabet, neatly
printed, in large and small Roman characters.
Having her eye directed to the first class of letters-the five
vowels, she was induced to imitate my voice in their enunciation,
a, e, i, o, u. As the vowels could be acquired with great facility,
an experiment of ten minutes, well directed, would ensure a considerable advance. She followed me in enunciating the vowels,
one by one, two or three times over, in their order, when her skill
and accuracy were commended. Her countenance brightened.
Looking off from her book upon her familiars, with a tone a little
boasting or exulting, and perhaps with a spice of the feeling of
the Grecian philosopher, who, in one of his amusements, thought
he had discovered the solution of a difficult problem, leaped from
the bath, exclaiming " Eureka! I have found," the queen ex



HOPUJS APPLICATION FOR LICENSE TO PREACH.


165


claimed, " Ua loaa iau! I have got it", or, it is obtained by
me.   She had passed the threshold, and now  unexpectedly
found herself entered as a pupil. Dismissing her cards, she accepted and studied the little book, and with her husband, asked
for forty more for their attendants.  The next day, securing the
co-operation of Iamamalu, we invited her to accompany us to
church. Hawaiian etiquette would hardly allow her to turn off
the daughter unheeded.  Directing her plain, American-built
wagon, with unpainted covering, to be brought to her door, though
she had no trained steeds or coach-horses to draw it, she mounted
it, and drawn by her willing servants, was conveyed half a mile,
to the place of worship. Numbers, at the same time, moved on
over the plain, at the sound of the church-going bell, and came to
the house of God in company, and listened to the teaching of
Divine truth. The following Sabbath, the church was full. The
Gospel was proclaimed, the Savior's dying love was commemorated at his table, and the praise of God resounded in the songs of
Zion, and all our hearts were encouraged by the decisive evidence
of a new and important impulse being given to our cause.
The need of a great increase of native teachers and of the
labors of a native ministry was now apparent.  Hundreds, had
they been qualified, might now have found employment.
Among the various objects of interest and attention for Thomas
Hopu, there were two of special importance in his estimation,
the possession of a good wife and of a license to preach the
Gospel. It may well be conceived that there were not wanting
difficulties in both cases.  His license, the gentlemen of the
Deputation from England recommended. But their standard of a
missionary preacher, and their views of employing lay laborers,
were somewhat different from those of our mission. Their deliberate opinion on this subject was, that pious artisans, physicians,
etc., as laymen, if required by natives, should find their support
among those for whom they labor, and not from the funds of Missionary Boards; but if Missionary Boards wished to introduce the
arts among nations like the Polynesians, they should employ
preachers with qualifications to do it. " A missionary," they say,
(a preacher of the Gospel sent abroad), "; will do more towards
promoting civilization by a well cultivated garden, a neat house,
with decent furniture, with suitable and becoming clothing, and
with the ability to instruct those around them how to make any
article of furniture which may attract attention, than fifty artisans
who might be sent for the express purpose of teaching the heathen
their arts. Nor let it be imagined that it lessens a missionary in
their eyes, to know that he is able to work at any of the mechanical arts. It has the opposite effect.  They are not able to appreciate his knowledge of the classics or what is called learning,
but they can appreciate the talents of a man who can build a
house or make a coat better than they can. By such means a missionary establishes, in their view, his superiority over them. This




166    THE DEPUTATION ON MISSIONARY QUALIFICATIONS
being done, they will listen to his religious instructions with deference, and feel confidence in him as a teacher."
But a more full delineation of the general qualifications of a
missionary laborer, by that Deputation, in their friendly letter to
our Prudential Committee, may be found in the following paragraph;-" As the resources of our societies are limited, economy
in the expenditure of our finances is of indispensable importance,
and hence the question arises, how shall we most effectually
and the most extensively promote the Redeemer's cause with the
means which are put into our hands? Or, in other words, what
description of characters are likely fo be the efficient instrumentg
in promoting at once the interests of religion and civilization.
Our opinion is made up. We think that they should be those
only who possess such talents as qualify them for instructing the
heathen in the knowledge of the Gospel, and also for promoting
among them an acquaintance with the arts of civilized society;
and these talents should meet in the same person. While we think
it highly desirable that some missionaries should be sent into such
parts of the world as these, who have received a liberal education;
with a view to the translating of the Scriptures, we do not think
it necessary for all who are intended to preach the Gospel among
the heathen. A competent knowledge of their own language,
some general acquaintance with the most popular sciences, an
ability to work at some mechanical business and to instruct others,
with a talent to adapt his exertions to any and every necessity
which presents itself in the mechanical arts, which we call handicraft-these qualifications, in connexion with genuine religion, a
heart glowing with zeal for the salvation of souls, an aptness to
teach, a readiness to acquire a foreign language, an intimate
knowledge of human nature, a prudent, patient, and persevering
mind, will make a young man of twenty, or one or two and
twenty years of age, a valuable missionary in such countries as
these."'
Our views of the importance of consistency and weight of character in an ambassador of Christ, of knowledge and skill in the
evangelist to wield the Sword of the Spirit, in the circumstances
of our mission, at that time, and the abundant and favorable opportunities for the labors of well-disposed laymen, several of
whom, then in the mission, were better qualified to be preachers
than Hopu, led us to decline giving him a formal license. He
labored on as a layman.  The other object of Hopu's desire, and
to which he had as good a right as any of his countrymen, was
granted. A young maiden selected by him from the women of Hawaii, was instructed in the family of Mr. Thurston, received the
name Delia, made respectable progress, appeared unusually
quiet and seriously disposed, and finally proved herself a companion worthy of him. The consummation of his wishes in this case
* Missionary Herald.




INTRODUCTION OF CHRISTIAN MARRIAGE.


167


we endeavored to make available for the introduction of the general practice of Christian marriage at the Sandwich Islands, where
such a thing had never been known, and where the nation, even
in its highest circles, had been at a great remove from its sanctity,
its rights, and its happy influence. To give it due consequence,
the marriage was solemnized at the close of public worship, in the
presence of the congregation composed of natives, rulers, and
foreigners. To make it appear still more sacred and indissoluble,
a blank book being provided for a marriage record, the parties
subscribed their own names under a note inserted on and for the
occasion, with witnesses in great particularity and formalitythus;"' Married, by the Rev. H. Bingham, August 11th, 1822.
Daniel Tyerman.               THOMAS Hopu.
Witness, George Bennet.                DELIA."
( James Kahuhu.
This first female who, in Hawaii, took the vows of Christian
marriage, proved herself to be an affectionate, obedient, faithful
wife, where little of these qualities had been before known
among her countrywomen, but where many since have deserved
the same commendation.
Before the departure of the English visitors, an invitation,
through our friend, Kaumualii, was given to Mr. Ellis, whom we
were desirous to retain, to bring his family from the Society
Islands and settle in our fiekl, in which other chiefs, particularly
Kalanimoku, and our missionaries, concurred; and we were cheered by having this arrangement made with the cordial approval of
the Deputation. Having made a very opportune, acceptable, and
useful visit, of more than four months, they took an affectionate
leave, on the 22d of August, and sailed for the Society Islands.
Their talents, experience, kindness, and courtesy, rendered the
Christian intercourse of these brethren with our missionaries, so
isolated and secluded from civilized society, a peculiar privilege,
long to be remembered with pleasure. Prejudices had been allayed,
and the confidence of the rulers in our cause, increased. Mr.
Ellis, being some four years in advance of us, in acquaintance with
missionary life, among a people of language and manners so simialr
to those whom we were laboring to elevate, and being peculiarly
felicitous in his manner of communication with all classes, greatly
won our esteem, awakened a desire to retain him as a fellow
laborer, and made us grateful for the providence that kindly made
the arrangement, for a season, by which the language was sooner
acquired, and our main work expedited.
From the newness of our situation, and our circumscribed
quarters, our complicated family being lodged in one small house,
having native boarding scholars, and scanty means, we were not
in circumstances to make such provision for the daily comfort of




168          LETTER FROM A FRIEND OF CHINA.
our welcome guests, during four months, as our feelings would
have dictated; but neither they, nor we, expected luxury or ease
on missionary ground, and remembering the injunction, " Be content with such things as ye have," we shared our privations and
comforts in common, and enjoyed the happiness peculiar to the situation in which the hand of Providence is seen to " give us, day by
day, our daily bread."
Our little isolated band was cheered also, about this period,
with the courtesy and kindness of Capt. De Koven, of Connecticut, an Episcopalian gentleman, who, on his way from Macao to
the United States, visited us; and also by the sympathy of an American gentleman in China, who sent us a seasonable present of
table furniture and other articles, which subserved our convenience and comfort, beyond the expectation of the donor, especially
while our English guests were with us. Its value was enhanced
by the sympathizing and cheering letter, which accompanied it,
modestly signed ( OI —from which the following is an extract,
sufficient to show its spirit.
" An opportunity offering for the Sandwich Islands, I avail myself
of it to send you some articles, which I hope may be serviceable to
your society, and grateful as a token of Christian remembrance and affection.  If they, in any degree, administer to your comfort or convenience, the privilege of dispensing it is one for which I cannot be
sufficiently grateful. Who that has tasted the Saviour's love, but must
wish to express it? And to whom shall he express it, if not to those
who have renounced their homes, that they may labor for the good of
their fellow-men to bring them from the wretchedness and degradation
of their darkness, to that Saviour, and the blessings of his grace?
" May your hearts be animated with frequent thoughts of, and
prayers for, China. How important may your labors be in regard to it,
-perhaps more so, than for those for whom you are more immediately
engaged.
" I bid you farewell, praying with the spiritual Brown, that as you
have been called to labor for our common Lord, in the Isles of the
Ocean-' You may for ever stand on the Rock of Ages, on the sure
bottom of divine purposes and promises; and may the ocean of Redeeming love surround, protect, wash, and fructify all your powers.
While you inhabit time, that almost invisible island, thrown up in the
ocean of eternal duration, may eternal things be your prospect, your
refreshment, your all in all.' "
At this period, we were also encouraged in our progress, by
being able to teach and preach, and conduct divine service,
without the intervention of interpreters. But notwithstanding
these encouraging circumstances, and the proposal of our Board
to send us a large reinforcement soon, there would have been
room for despondency, but for the divine promises and predictions,
which cannot fail.
Our third year was passing away, the bones of our valley were
yet exceedingly dry. We longed to see them move and live, and




INTRODUCTION OF CIVILIZED HABITS.


169


stand up, an army to praise God, a civilized and Christian nation.
But (how can a nation be born at once, or the earth made to bring
forth in one day?'  To save their souls was the main object, but
that object was not to be singly and constantly pressed on the attention of such a people. Their uncouth and disgusting manners
were to be corrected, their modes of dress and living to be
improved, their grossness, destitution, and wretchedness, if
possible, removed; and taste, refinement, and comfort, substituted. In attempting this, we were sometimes amused, and
sometimes pained, to witness the efforts of some of the noble
women, Kamamalu, Kapiolani, and others, attempting to put
off their heathen habits, and assume a more civilized air. To give
them a just taste at once, and the skill and means of gratifying it,
was impossible; and if their honest efforts to make the desired
changes should result in grotesque and ridiculous combinations,
not a whit better than the ordinary native costume, except in the
texture of the material, it might be regarded as a matter of course;
and even if a facetious fancy should put forth its efforts designedly
to amuse by novelties, it was no matter of wonder. Very little, of
course, could be said from the pulpit, in favor of improving the
fashions without interfering with the weightier matters of the law,
or without giving to the forms of dress, a religious aspect on the
one hand, and provoking vanity, pride, and envy, on the other.
To improve greatly a heathen's dress, furniture, or habitation,
before changing the taste, manners and morals, accomplishes little
or nothing in the real work of reform, and leaves the main business of inducing self-denial, repentance, humility, faith, and a
desire for divine and heavenly things, as difficult and distant as
when you began.   And how many articles, and touches of skill
and taste, must be required, to metamorphose a heathen hut, and
its inmates, into a well furnished mansion, a civilized, intelligent,
tasteful, courteous, orderly, and happy family.  It is the work of
an age; and if those who undertake it should sometimes feel discouraged, it would be very natural.
How difficult the process, how great the number of strokes to
be given, and the extent of the mass to be moved, in order to do
this thoroughly in one case, where disease and death were so fearfully mowing down by annual thousands those for whom the work
was undertaken, and where, in the commencement, there was not
a single female in all the land, who had the skill, or the motive,
or the courage to begin aright! What a figure would a band of
foreign bachelors have made in attempting this part of the work
for the females of the Sandwich Islands, or for the children surrounded by heathen mothers, and at the same time struggling to
keep their own persons, clothes, furniture, table, and habitations,
in good order as models, besides the work of translating, preaching, and inculcating religion for the whole nation, or a community
large enough for ten times their number to instruct! It was difficult even for educated females to make a beginning, to show what




170


DIFFICULTIES UNAVOIDABLE.


was needed, and to enlist any material effort even in those most
disposed to improve.
Just look into the straw palace of a Hawaiian queen, the first
or second year of our sojourn among them, and see a missionary's
wife waiting an hour to get her to turn from her cards to try on
a new dress for which she had asked.  Then, on trial, hear her
laconic and supercilious remarks, " pilikia-hemo-hana houl'
(too tight-off with it-do it over); then, see her resume her
cards, leaving the lady, tired and grieved, but patient, to try again;
and when successful, to be called on again and again for more.
Look again, as another year passes on, and you may see the
same woman at her writing desk, her maidens around her, under
the superintendence of the same teacher, learning to ply the scissors and needle, making silk dresses for her majesty, and a pet hog,
like a puppy, shaking the folds of the silk for sport, and demonstrating how civilization and barbarism could walk hand in hand,
or lie down together, in queens' palaces. Within another year,
Kamamalu, Kapiolani, Kaahumanu, Kekauluohi, Kinau, Keopuolani, Kalakua, Kekauonohi, Liliha, Keoua, Kapule, Namahana
and others, threw around them an air of rising consequence by
the increase, not only of foreign articles of clothing, but of furniture
-a chair, a table, a work-stand, a writing-desk, a bedstead, a glass
window, partitions, curtains, etc., noticing, and attempting to imitate what, in the mission families, attracted their attention or appeared sufficiently pleasing, useful, and available, to induce them
to copy.
But how difficult and long must be the process of learning to
make use, or keep in order and enjoy the variety of useful articles
which the arts of civilized life supply, had the chiefs and people
possessed money or exportable products in abundance, to purchase
the materials at pleasure! But not one in a thousand had the
money or the exportable products at command, and while it seemed
to us a difficult thing for the chiefs to pay for half a dozen brigs
and schooners, for which they had contracted, and to build and
furnish houses for themselves, it seemed equally difficult for the
common people to supply themselves, who had not the means
to purchase the soil they cultivated, if they had been allowed to
buy it, nor the capital to put a plough, a pair of oxen, and a cart
upon a farm, if farms were given them in fee simple; nor the skill
and enterprise to use them advantageously, if every hand-spadedigger of kalo and potatoe ground had been gratuitously furnished
with land, teams, and implements of husbandry, like the yeomanry
of New England.
Want of skill and self-confidence, therefore, until morals and
intelligence could be greatly increased, must be a grand barrier
to useful accumulation, or the possession and enjoyment of what
we call a competence, even if the people had as full confidence in
the government as is common in other countries.




THOROUGH REFORMATION PRACTICABLE.          171
Whence, then, were they to obtain the requisite skill?  By
what means shall the knowledge of the arts and sciences be acquired by a nation so stupid and ignorant, whose destitution seemed
almost to forbid their progress, while it imperatively required it,
and whose spiritual wants, first to be met, demanded more attention than the missionaries could give?
How difficult, during the first years of our labor, to displace the
notion entertained by the more intelligent rulers, that the earth is
a stationary plain, around which the sun, the changeful planets
and stars revolve. Laboring, occasionally, to teach by means of
a watch, the divisions of hours, minutes, and seconds, and of days
and weeks, by the artificial globe, using the common arguments
for the globular figure and diurnal motions of the earth, we were
met by their objection, that everything would fall off if the
earth were to turn over.  The king himself laughed at our
astronomy, and maintained that sailing round the earth was like
sailing round one of his islands. But he at length yielded to the
force of argument in favor of the globular form and diurnal
motion of the earth; yet many others were far less teachable.
After a period of daily and successful toil in teaching him, it was
painful to see him lock his writing-desk and turn away from study,
for Saturnalian revelry. What a task was still to be accomplished for the nation! But one thing after another, " line upon
line," stroke after stroke,-the fire, the hammer, the file, the
burnisher, will in time succeed. The rude iron, copper and
zinc ores, gypsum, quartzy sand, and porcelain clay, are capable of being wrought by skill and persevering labor, into timepieces of beautiful forms and exquisite machinery, which gratify
the eye and the ear; and by whose uniform and exact motions,
under divinely established laws, the business of communities
maybe regulated,the flight of the great ships from clime to clime be
measured, and the admiration of the beholder attracted to the
wisdom and agency of Him who made and directs all things. So,
from the rudest materials of a destitute and degraded heathen
nation, He can mould, reform, polish, and put in motion, for a
long eternity, instruments of his exquisite workmanship, to show
forth to the inhabitants of heaven and earth, the high praises of
Divine wisdom and grace. What a privilege, then, to have a part
in bringing forward the ore for the Founder and the " Finisher;"
in preparing thousands of instruments for God's everlasting praise,
or even to witness the demonstrations of his skill, power, and
goodness, in accomplishing this wonderful work!
By this time Liholiho, notwithstanding his dissipation and irregularities, had become able to write a letter of business or of
friendship, and he availed himself of it by addressing a note to
the king of Huahine, one of the Society Islands. The following
is a translation, with the exception of the signature, which, as to
name, title, and orthography, is strictly his own:



172  LETTER TO MAHINA-KAAHUMANU S VISIT TO KAUAI.


" Hawaii, August 16th, 1822.
"0 Mahina-I now make a communication to you. I have compassion towards you on account of your son's dying.  Love to you and
the alii, chiefs of your islands. I now serve the God of you and us.
We are now learning the palapala. When I become skilful in learning
I will then go and visit you. May you be saved by Jesus Christ.
" RIHORIHO, TAMEHAMEHA 2d."
Having just begun to learn to read, Kaahumanu, about this time,
embarked with her husband, and visited his islands with a retinue
of some eight hundred persons, including several chiefs, and Auna,
and William Beals, whom the queen requested us to send as her
teacher. They left Honolulu harbor in four vessels, three of which
belonged to Kaumualii, but which, with their possessor, were
probably counted by the Cleopatrian pride of Kaahumanu, as all
her own.
On their arrival, the next day, at Waimea, they gave a new
impulse to the desire among the people to be instructed, much to
the surprise and gratification of Messrs. Whitney and Ruggles,
who said their house for several days was thronged with natives
pleading for books. They immediately took three hundred under
instruction. Their former pupils were now demanded as teachers
for the beginners. Kaahumanu, spurring on these efforts, soon sent
back to Kamamalu at Oahu the following characteristic letter.
" This is my communication to you: tell the puu A-i o-e-o-e (posse
of Long necks) to send some more books down here. Many are the people-few are the books. I want elua lau (800) Hawaiian books to be
sent hither. We are much pleased to learn the palapala.  By
and by, perhaps, we shall be akamai, skilled or wise.  Give my love
to Mr. and Mrs. Bingham, and the whole company of Long necks."
The little half cast lad (not yet in his " teens"), who had been
sent as her domestic teacher, after he had been instructed about
two years, and who had been encouraged to prosecute his juvenile
studies at the same time, and also keep a journal, showed at this
time his mental capacity, his activity, progress, affection, and
maturity, by a report of himself, neatly written in his newly acquired English, and addressed to his teacher. It is as follows:"My very dear Mrs. Bingham-I long very much to see you.  I
am in hopes I shall see you in a couple of months. I hope that you are
well and Mr. B. and little Sophia. I long very much to see her. I
think about her every day, and how she used to play with me. I wish
kiss her for me. You might be pleased to hear I have a school twice a
day. I have thirty-five scholars, boys and girls, and the remainder
of the time I take to teach the king and queen, so I have no time to
write my journal. Once in a while, when they are out in swimming, I have a little time to write it. I would thank you to send down
some books, for there are some scholars who have none.  You have




LETTER OF WILLIAM BEALS.


173


mentioned in your letter, for me to live with Mr. Ruggles and to sleep
there. But it is inconvenient for me to cross the river. But once in
a day I can get across when I says my lesson regular before Mr. Ruggles. I would thank you to let me know whether I sleep there or not
I am going to Niihau in the Tartar, and my scholars are going with me,
so I teach them there. Mr. Whitney is going with us to Niihau. He
says he will hear my lesson any time I thank you to give my love to
Mr. and Mrs. Chamberlain and to all the family children. Tell them
they must all be good children. Give my love to John Honolii and
James. King Kaumualii give his love to Mr. B. and to you, and
queen Kaahumanu too. They say they like the palapala.
" Do not forget to pray for me-I am your child,
" WILLIAM BEALS."
The adaptation of this lad to a post so difficult, and his marked
success in filling it, even for a short period, were some of the fruits
of the early boarding-school efforts of the mission.  Such efforts,
without the efficient aid of missionary females, would hardly have
been attempted, even if without their presence and co-operation, the
table, health, and reputation of the missionaries could have been
properly maintained in a land of ignorance, destitution, confusion,
jealousy, and pollution so great, that with all the facilities we
possessed, and all the sanctions of the Word of God, it was
almost impossible to save from reproach and ruin, the native assistants, who had been instructed and hopefully converted in the
United States of America.




CHAPTER VIII.


FOURTH YEAR OF THE MISSION, AND FIFTH OF LIHOLIHO.-1823.
Nominal Christianity of twenty-four chiefs —Heathen rites renewed-Christian funerals introduced-Visit of the royal family at Puuloa-The deified shark-Royal
recognition of the Sabbath-Reception of Mr. Ellis-Clerical association-License of Mr. Whitney-Departure of Mr. Chamberlain-Sickness and seriousness of Keopuolani-National festival-Reinforcement-Survey of Hawaii-Introduction of the Gospel at Maui-Kaahumanu's arrival at Lahaina-Dedication
of the church-Sickness and death of Keopuolani-Ensnaring of the king-Meeting of the liberals-Station of Kailua resumed-Adams' advances- Church dedicated-Efforts of Kapiolani, Naihe, and Kamakau to hear the gospel-Departure
of Liholiho and Kamamalu for England.
THE first day of 1823 was observed by the missionaries as a
day of fasting and prayer, in reference to the cause of religion;
and on the first Monday of that year, inviting the people to join
them, they united with the friends of missions in the monthly
concert of prayer for the conversion of the world.   Though few
and feeble, they felt encouraged to lay hold on the great and exceedingly precious promises, and to expect a blessing to crown the
means daily employed according to divine appointment.
By this time, we had among our pupils, besides Liholiho and
the young prince, twenty-four chiefs, twelve male and twelve
female, who, in some sense, acknowledged Christianity.    While
some of these seemed to be seeking the things above, others clung
to their vices as firmly as ever, and not a few in the nation were
evidently hankering after their old idolatry, or felt themselves
bound by its long-riveted fetters.
At the decease of the wife of Cox, at Kauai, towards the close
of the year, her friends for seven days performed their heathen
rites, using incantations, offering sacrifices of hogs, dogs, and
fowls, so sickening to the missionaries, so offensive to God, and
so degrading and ruinous to the people. Heathen burials were
suited to the hours of darkness; and the Hawaiians chose that
time to put their departed ones out of sight, without coffins, into
a cave or under the surface of the ground just where the spirit
left its clay.  This they did, it is said, to escape the coarse and
unkind remarks which they feared from spectators.
In the place of the gloomy scenes of heathen burial, Divine
Providence, by a tender bereavement in the mission family, called
on us to set the example of a Christian burial, which, while it
awakened sympathy in the breasts of stout-hearted rulers, became




INTRODUCTION OF CHRISTIAN FUNERALS.


the means of introducing a custom long to exert a humanizing
and salutary influence. The little L. Parsons Bingham, at the
age of sixteen days, passed away suddenly, as did the dear missionary in Alexandria, whose name he was expected to bear, and
by which he had been baptized. The principal personages to
whom we had been attentive, manifested some sympathy. Kaahumanu, Kamamalu, and Kaumualii, early made us a visit of condolence, noticing the evidences of grief and submission, the
acknowledgment of God's hand, and the manner of preparing for
interment.
As strangers and sojourners with the people of a heathen land,
we felt the affecting necessity of asking of the rulers a buryingplace among them. A spot of ground near the church was, according to our wishes, readily granted us. There, with mournful
but not desponding feelings, we broke the ground to deposit the
beautiful flower that had fallen, where we expected the mission
family would, one after another, be gathered around it, and where
we should choose to be buried when our work is (one. The funeral services and burial took place on the Sabbath, the 19th of
January. The king and his principal chiefs, male and female,
several foreign residents and others, assembled at the mission
house and walked in procession to the church, where Mr. Thurston preached an appropriate sermon. We then drew around the
grave, and with tenderness laid the little sleeper in its lonely,
silent bed, where the ocean and the volcano had, at some former
period, struggled for the mastery.
So rich and strong were the consolations of the Gospel, so
glorious did the Savior appear in offering himself a sacrifice for
the sins of the world, providing a balm for every sorrow, a home
in heaven, at his own right hand, for his people, and receiving
little children to his kingdom, that we rejoiced to avail ourselves
of these new circumstances to tell a heathen nation of the preciousness of Christ, and felt a new and strong impulse to be
ready for any toil or sacrifice by which his great salvation could
be the sooner made universally known for the rescue of earth's
millions from temporal suffering and from everlasting death.
Three days subsequent to this funeral, a young relative of Liholiho, whom he called sister, died at Honolulu, when our sympathies and attention were readily returned.  The king and
Kamamalu made a particular request for funeral services like those
at the burial of the little L. Parsons. Kaahumanu, believing
that the soul of the child still existed and might be benefited by
prayer, requested us to pray that it might go up to heaven. We
had yet to teach them that probation ceases when the soul leaves
the body. The king specified a particular time when he thought
it would be proper to give his departed sister to Christ, as though
the mere mass of clay were to be consecrated to the Deity instead
of the soul and body as "a living sacrifice."  He had some
serious reflections, and was quite as ready to do -1;hat God had




176


VISIT OF THE ROYAL FAMILY AT PUULOA.


not commanded as what he had. It was the living sacrifice which
we endeavored to convince him and his people ought to be consecrated to God without delay. The occasion was seized on to
direct the minds of the bereaved friends to look at things eternal,
and to prepare for the world to come. The remains of the honored child, dressed for the grave,,were laid in a coffin at the
house of Kalanimoku. The king and his wives, and principal
chiefs, of both sexes, the missionaries, and others, assembled
there, and offered a prayer, formed a procession, and moving
with the corpse to the church, there respectfully attended to the
unfolding of this lesson of inspired instruction: " As it is appointed unto all men once to die, and after that the judgment, so
Christ was once offered to bear the sins of many, and unto them
that look for him, shall he appear the second time without sin
unto salvation.  The procession being again formed, proceeded
to the fort, within whose walls, and near the lofty national flagstaff, the remains of this juvenile chieftain were respectfully lowered into the "c narrow house."  Over the closing grave the missionary endeavored to plant the thought in the minds of the
beholders, that this was the resting-place for the lifeless body till
the morning of the resurrection, when the dead, small and great,
shall rise and stand before God." For a few days there were indications of seriousness among the rulers.
Liholiho quickly hurried off to Puuloa, at the opening of the
lagoon in Ewa, which lies some fourteen miles west of Honolulu.
His retinue, Kaumaulii, Kaahumanu, and others, soon gathered
there. To keep our hold of him, and follow up a good impression, was deemed important, not only for his own sake, but for
the sake of thousands whose temporal prosperity, and whose
attention to the claims of the true religion, might be promoted by
a wise and Christian-like course of their king, and whose interests
might all be jeoparded by the reverse; and on that account, leaving my family, I followed him, in compliance with his wishes.
The mean habitations of the hamlet at Puuloa were put in requisition, and temporary booths added, for the wretched accommodation of the visitors.
In the house occupied by the king, a space six feet by three,
having a mat spread on the ground, was, by his order, partitioned
off for my lodging place as his teacher, the occupancy of every
inch of which was stoutly disputed by the uku-lele.  Dark and
comfortless as was our encampment, the great inconveniences as
to food, lodging and study, were overbalanced by the opportunities afforded there, for preaching the Gospel to those who would
not otherwise hear it, and for directing the studies, answering the
inquiries, and urging the duties of these wanderers. While encouraging here the early efforts of Kauikeaouli,the young prince,
I marked with peculiar pleasure, the promise of his childhood.
though many and strong deleterious influences were still thrown
around him. While some of his honored superiors were given to




DEIFIED SHARK-RECOGNITION OF THE SABBATH1,


177


revelry, and many adults seemed almost idle, this child would,
sometimes, sitting by himself with book in hand, be heard reading
his lesson with animation, and elevated voice.
I one day accompanied the king and others by boat to see the
reputed habitation of a Hawaiian deity, on the bank of the lagoon
of Ewa. It was a cavern or fissure in a rock, chiefly under water,
where, as their traditions teach, and as some then affirmed, a god,
once in human form, taking the form of a shark, had his
subterraqueous abode.  Sharks were regarded by the Hawaiians
as gods capable of being influenced by prayers and sacrifices,
either to kill those who hate and despise them, or to spare those
who respect and worship them. It had been held that, when a
mother gave her offspring to a shark, the spirit of the child dwelt
in it, and the shark becoming an alcua, would afterwards recognise
and befriend the mother on meeting her, though ready to devour
others. As we talked over these matters, the king laughed at the
folly of worshipping such a monster. This afforded a good opportunity for recommending a more rational worship and the observance of God's ordinances.
Calling the chiefs and people at Puuloa together, on the Lord's
day, I preached to them on the sanctity and duties of the Christian Sabbath, as a divine institution, and urged them to regard it
as a season of holy resting from secular labor and amusement, a
day for Christian instruction, and the public and private worship
of Jehovah. The same subject was, at the same time, earnestly
pressed by Mr. Thurston on the attention of Kalanimoku, and
other chiefs and people, at Honolulu, where the attendance at the
sanctuary was scarcely diminished by the absence of the king's
company. On the evening of the next day (being monthly concert), the government herald proclaimed the order, that the Lord's
day was sacred, and that the people must, on the Sabbath, abstain
from work and play. This was an important step, in advance of
what they would do or allow when dancing, revelling, sailing
from port, and firing salutes on the Sabbath, were, in the
estimation of the king and chiefs, among privileges not to be denied them by any authority.
The acknowledgment of the sanctity of the Christian Sabbath
resulted in the almost universal suspension of kindling fires and
cooking food on that day by the natives. The reason for this may
be seen, partly in the terms of the divine command, to do no work,
and partly in their modes of cooking and eating, which may have
helped to produce in the Hawaiians a commendable peculiarity in
their observance of the Lord's day. Their usual mode of cooking
is to excavate a place in the ground, sufficiently large for a bushel
or two of the large bulbous roots of arum or kalo, which are
brought fresh from the patch or field, for the occasion; procure
and put down at the bottom of the pit, the requisite amount of
fuel, wood, or other combustibles, and raise upon it a heap of
small stones, which are heated thoroughly, as the fuel burns out,
12




178


MODE OF COOKING, UNSUITED TO THE SABBATH.


The arum roots, or whatever articles are to be baked there, are
placed compactly upon the heated stones, and covered with leaves
and grass, to keep them clean, and prevent the heat from escaping
into the air. A little water is then thrown upon the mass, and
the whole covered quickly with earth, like a little coal-pit, as
closely as three or four inches' depth of earth will make it. The
water coming gradually in contact with the hot stones and coals,
is converted into steam, which, with the radiating heat of the
stones, in the course of two or three hours, accomplishes the
object. Then this hemispherical little mound or ground oven is
opened, the covering of earth, leaves and grass, is carefully
removed, and the contents taken out. The arum roots are washed
and peeled, and usually are pounded on a large thick wooden
platter, with a stone pestle, some four or five inches in diameter.
When thoroughly beaten, the mass resembles dough. It is sometimes eaten in that state; but usually, being mixed with water, it
is made into a paste called po-i, which would serve well for bookbinder's work, and is eaten cold and unseasoned. The people
sometimes sipped it from the rim of the dish, but most commonly
dipped the fore and middle finger into the paste, moving them in
small circles; then, with appropriate manipulations, conveyed to
the mouth so much of it as adhered to their fingers, and sucked,
or slipped it off by the earnest action of the lips. They think it
relishes better from the fingers than from a spoon. This has long
been the principal article of daily food for the mass of the Hawaiian
people. The article of food next in importance with them, is
fish, raw, dried, roasted or baked. It is eaten in moderate quantity, with the arum paste. Fowls, ducks, turkeys, goats, hogs and
"dogs, are, like the arum, baked in the ground-oven occasionally.
Such cooking and preparing food being obviously unsuited to
the sacredness and duties of the Sabbath, that labor was required
to be done previously. The unusually numerous smokes rising
from different parts of a village or valley, on a Saturday morning,
became at length a pleasing, noiseless signal of the approach of
the sacred day, and of preparation for it, as the people came to recognise its authority.
In my sojourn at Puuloa, waking one night, rather than sleeping on my comfortless bulrush mat, and perceiving the king to be
awake, and sitting by himself near a light kept burning, I rose,
and seating myself quietly near him, drew him easily into a midnight conversation; and feeling my heart inclined to win his soul,
if possible, I called his attention to the duty of personal and decided piety, and urged the necessity of immediate repentance.
' I cannot," he said, " repent at once.  He nui loa kuu hewa,
my wickedness is very great; but in five years, I will turn and
forsake sin."I " But you are not sure of five years, or five months,
or five days. You can gain nothing by delay. You ought to repent now, of all your sins, and enter at once upon the service of
the great God of heaven, that your soul may be saved through




THE KING)S POSTPONING REPENTANCE.


1,79


Christ."  Eitherwishing to evade the duty wholly, or preferring
to try the gradual surrender of one sin after another, and yet assure me that he meant eventually to be a Christian, he made this
statement: " When I saw my little sister lying dead, I thought
of her soul. I meditated alone. I said to Jehovah, 'in five years
I will turn and be a good man; the Lord's servant, that then he
might look at me, and if good, preserve me; and if not, send me
to the place of punishment.' " Whatever of sincerity or pretence,
compliance or evasion, may have been in this, it seemed like
bartering with God for further indulgence in sin.  Like Felix,
and uncounted multitudes of other sinners, he probably hoped and
intended at some future, convenient time, to give heed to God's
claims, but could not yet make up his mind to give up the world,
which some in Christian lands, and even among professors of the
Gospel, affirm " is not expected of Christians; at the present day."
" What, then,)' it might be asked, " must all hope of the conversion of the nation be relinquished because the sovereign is unwilling to repent and reform, when the claims of Christ are made
known to him?" By no means. Great as his influence mightbe
for good or evil, in his position, yet the nobility could be as easily
converted as the sovereign, whether he were converted or not,
and the peasantry as easily as the nobility, especially if they were
allowed to be as thoroughly instructed.  But how often has the
religious aspect of the Sandwich Islands been looked upon as the
result of the official influence of the rulers, who are admitted to
have become Christians; as though the same religious truths, the
same divine authority, the same heavenly influences which
were competent to subdue and control, at length, the proud, domineering, self-indulgent rulers, were not equally competent to subdue and guide their subjects.  Though "not many noble are
called," not many rich, proud, and mighty, yet among subjects,
poor or oppressed, multitudes have found through the Gospel,
" the pearl of great price."  In the present instance, Kanepaiki,
a subject who witnessed the conversation between the missionary
and the king, saw the unreasonableness of his sovereign, and soon
declared himself on the side of the Gospel.
Multitudes were, at length, led to consider and deplore the great
mistake of their king, and not a few, learning from his example,
have taken warning to avoid the danger which he incurred.  No
one thing has, perhaps, been more effectual to enforce the lesson
we labored long to teach the people-a lesson which the sons and
daughters of Hawaii, not more, perhaps, than of some prouder countries, have been slow to learn, that they are personally responsible
to God, whatever rulers may do or say, and in their worship of
him and their care of the soul, they must at once obey his commands, and not wait for the example, or commands, or permission
of earthly potentates or pontiffs.
The demon of intemperance, so terrible in heathen nations, still
held a cruel sway, and threatened ruin to many, but to none, per



180     PROTEST AGAINST THE KINGIS INTOXICATION..laps, more than the monarch of the isles.  So disgusting and
abominable were the doings of the destroyer, even in the family
of the king, and so determined were a class of human agents (who
knew better) to encourage and confirm the king in his drinking
habits, that the missionaries, anxious for him and those who
hasted with him in this way to ruin, could have taken their lives
in their hands to lay siege to this stronghold of Satan.  Some
chiefs had begun to see the wickedness and danger of this vice,
and to reform, while Liholiho and his favorites, regardless of the
disgrace, the crime, and the hazard connected with the practice,
often repeated their excesses. Our hearts yearned over him when
we saw the snare laid for him.
On one occasion, soon after our return from Puuloa to Honolulu, as I was attending on the king as a teacher, and sitting with
him and others upon a mat, in the mild open air towards evening, a
native brought a square bottle of spirits and dropped himself down
upon his hams by my side.  Supposing this to be intended to
tempt the king and to defeat my purpose of teaching and reclaiming him, I gently took the uncorked bottle, and offering it to the
earth rather than to his majesty, turned it bottom upwards on
the mat. Though the liquor did not escape, the king, who had
doubtless ordered it, was offended, and muttered indignation in
terms which I did not fully comprehend.  Kakuanaoa (now governor of Oahu) and others thought me in more danger, for a
moment, than I myself apprehended from his wrath, which, when
roused, was fearful. Kamamalu assured me it would be prudent
to go out of his presence, which, after being urged, I did, but soon
joined the circle again; and no harm appeared to result from my attempt to thrust aside a deadly weapon aimed at the king.
A little before this, a subordinate chief, familiar in the king's
family, had become the victim of his jealousy, and, by his sovereign's order, had his head chopped off with an axe by Kahalaia,
while he lay at night asleep upon his mat. How unfit such a ruler
to be the leader of a nation! But it may be observed, that in thus
acting out the feelings of a heathen tyrant, he had imitated the
example of his father in putting to death Kanihonui; and that
other chiefs, to court his smile or shun his vengeance, concurred
in this dark deed, the repetition of which it was hoped the Gospel would for ever prevent.
What but a power Divine, exerted in great condescension and
mercy, could effect a radical reform or produce holiness of heart
and life in beings trained in heathenism, as the king and his contemporary chiefs had been? What other power could have effectually shielded the missionaries?
Kaahumanu and Kalanimoku, hearing of my prompt and strong
protest against the intemperance of the king, were led the more
carefully to consider whether I had not reasons to warrant it; and
the more quickly and decidedly, it is believed, they became advocates and promoters of the temperance reform at the islands.




RECEPTION OF REV. MR. ELLIS.


181


On the 4th of February, 1823, the Rev. Mr. Ellis and family
from the Society Islands, as had been expected, arrived at Honolulu on board a small vessel, the Active, Richard Charlton master, and were kindly welcomed both by the missionaries and the
rulers. They were accompanied by three Tahitian teachers, Kuke,
and Taua, having their wives with them, and Taamotu, an unmarried female.
Mr. Ellis entered at once into the labors of the mission, and
with much satisfaction, we could unitedly say, " Let us see the
great work done in the shortest possible time."
The Rev. George Burder, the honored Secretary of the London
Missionary Society, had before, in his correspondence with his
transatlantic brethren, expressed the well timed and anti-sectarian
sentiment; " It is not of the slightest consequence who does the
work of evangelizing the world."  This sentiment, respecting
the great work, and especially, with the proviso, " if it be done
seasonably," must be appreciated by missionary directors, who
feel unable to provide for one hundredth part of the heathen world,
during a whole generation, by all that is put into their hands.
Nor will it be less appreciated by true missionaries, crushed down
with the responsibility and labor of overthrowing long established
superstitions and vices; of sowing the good seed of the kingdom;
of guarding against formidable errors and prejudices, and of offering the various, needful means of grace and salvation, to thousands and millions of their fellow-sinners, dying around them.
A right view of this subject, and a proper degree of love for souls,
would render easy the union or co-operation of Christ's ministers,
from different parts of the world, for the speedy consummation of
the missionary enterprise.  The Tahitian teachers readily found
useful employment, and applied themselves with becoming
promptitude and sobriety.
Mr. Ellis, on the first Sabbath after his arrival, choosing as his
theme, a part of Peter's address to Cornelius; " Therefore came
I unto you as soon as I was sent for: I ask, therefore, for what
intent ye have sent for me," improved the excellent opportunity
for exciting, and meeting the inquiries of the people, respecting
the duties of the missionary, and the intent for which he had
come. On the following Sabbath, I preached to the rulers and
people, from a part of the answer of Cornelius to Peter's question: ' Thou hast well done, that thou art come; now therefore
are we all here present before God, to hear all things that are
commanded thee of God," illustrating and enforcing the duty of
the people to come before God, and hear, and observe whatever
the ambassadors of Christ are commanded by him to teach.
Rarely, if ever, in any clime, has the attention of a nation to this
duty been more speedily or extensively secured, than at the Sandwich Islands.
On the 28th of February, the Hawaiian Clerical Association
was formed by the ordained missionaries, for mutual improve



OUT STATION OF WAIKIKI.


ment, and mutual aid in laying the foundation, and maintaining
the order, and rearing the superstructure of the house of the Lord
in the Sandwich Islands. This came, eventually, to embrace
nearly all the preachers of the Gospel, in those Islands, up to
1840. Immediately, Mr. Samuel Whitney, who, for the cause of the
heathen,had left his early collegiate course at Yale College, prosecuted his studies during the passage out, and while engaged in
teaching the people, was examined by the association, licensed, and
recommended to preach the Gospel. Entering on this work on
the ensuing Sabbath, he officiated at Honolulu, was welcomed as anotherpreacher added to the little band, and soon returned to his post.
Shortly after this, Mr. and Mrs. Chamberlain, having diligently
and usefully labored three years for the establishment of the
mission, were called, as we generally believed, to return to their
native land with their six children.  Their health had begun to
suffer materially.  The prospect of obtaining a farm, and the
means of cultivating it to advantage, under the existing policy of
the rulers, was not favorable; and the Christian training of so
large a family of children, in so rude and ruined a state of society,
appeared to them hardly practicable. They retired, having the
cordial fellowship, high esteem, warm sympathy, and full concurrence of their associates; and left the ground to be occupied by
less encumbered laborers, then near at hand.
Waikiki, a place of frequent resort of the chiefs, and formerly
a favorite residence of successive kings of Oahu, a few miles east
of Honolulu, we often visited as an out station. It is distinguished for its extensive groves of cocoanut and kou trees, the
ruins of a small heathen temple, and a unique, well-defined and
extinct crater, called Leahi, and by foreigners, Diamond Hill;
a name loosely derived perhaps, from lei, a gem or bead,
and ahi, fire or fiery.  In one of these groves, Keopuolani
pitched her tent, and sojourned for a time, in the spring of 1823,
and frequently listened to the gospel.  She showed unusual
readiness of heart to attend to the things spoken to her from the
Scriptures, and desired they might be repeated from Sabbath to
Sabbath, while she, in feeble health, remained there. We were
led to contrast her present with her former residence at Waikiki.
Sixteen years before, she, in her heathen state, had been dangerously ill at this place, and when various modes of treatment
seemed unavailing, a bloody priest maintained that her sickness
had been occasioned by the anger of the gods, from whom she
had descended; whose tabus had been violated by men who had
eaten prohibited cocoanuts; and that the sacrifice of the men
would be the most certain means of appeasing the gods and preventing her death. Ten men were seized as victims, by order of
Kamehameha and his priests.  Her alarming symptoms abating,
seven were liberated, and three only were slain and laid on the
altar.  Her life was spared to see that period of gross darkness,
malevolence, and blood, pass away; and to hear of the sacrifice of




ILLNESS AND SERIOUSNESS OF KEOPUOLANI.


183


Christ offered once for all.  She reproved the wickedness of
some of the " dark hearted" chiefs around her, and when one of
them urged her to resist and forsake the Gospel and indulge in
drinking rum as formerly, she replied: " I will never return to
that evil course-I fear the everlasting fire."  She, like many
other women in the land, had more than one husband at the same
time. When she became acquainted with the claims of Christianity, Keopuolani said in reference to her own case, " I have followed the custom of Hawaii, in taking two husbands in the time
of our dark hearts: I wish now to obey Christ, and to walk in the
right way: it is wrong to have two husbands, and I desire but one.
Hoapili is my husband; hereafter, my only husband."  To the
junior, she said, " I have renounced our ancient customs-the religion of wooden images, and have turned to the new religion of
Jesus Christ. He is my King and my Saviour; and him, I desire
to obey. I can have but one husband.  Your living with me is
at an end. No more are you to eat with my people, or lodge in
my house.'
She rejoiced that the knowledge of the great salvation had been
brought to the land before she closed her career; but exclaimed,
"( Lamentable that the true religion did not reach us in our
childhood!"  Having spent more than half a gloomy century in
the darkness, pollution, and cruelties of heathenism, now opening
her eyes to the dawn of Christianity, and thinking how many of
the chiefs, warriors, and peasants, the contemporaries of her
childhood, had departed without seeing it, and that those who
survived had come near to the close of life without its advantages, what a forcible appeal does this declining thoughtful chief
make to Christian sympathy to hasten the work of evangelization,
when she exclaims, " Lamentable that the true religion did not reach
us in our childhood.I  She, atthis time, expressed herearnestdesire
that her two young 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.
The king now hastened to commemorate, by a feast at Honolulu,
his accession to the sovereignty. Anticipating the time about two
weeks, he chose the 24th of April, rather than the 8th of May, for beginning the annualfestivities. The missionaries seized on the occasion to call the attention of the rulers and people to their deliverance
from the thraldom of their ancient superstitions and cruel tabus,
and to their opportunity and obligation to substitute the Christian
system and acknowledge the reign of Christ.
After divine service at the church, his majesty, attended by his
armed guards, repaired to a large booth, prepared for the occasion,
where a dinner table, about one hundred feet long, was spread
and furnished in a semi-civilized style.  At the head of this,
he seated himself, having his five wives and about a hundred




184


THE KING'S ANNUAL FESTIVAL.


guests, chiefs, and favorites, a few missionaries, shipmasters, and
residents, to dine with him.  Thousands of his subjects, men,
women, and children, crowded at a little distance to gaze.  The
armed guard stood around between them and the table; and some
warriors of Kamehameha, promenading in their feathered warcloaks and tippets, made a striking display of their brilliant military decorations. Nahienaena, the princess, attended by persons
of rank bearing imposing cahilis, was brought to the table, in the
midst of the dinner, in a four-wheeled carriage, fantastically decorated, and drawn by her friends and servants.  As the carriage
drew near, the king, rising, lent his hand to draw it a few feet,
then, bearing her on his back to the table, introduced her, saying,
C This is my sister, the daughter of Kamehameha;') then seated
the child by the side of Kauikeaouli, the young prince, with
whom she then held equal rank. Kamamalu, on this occasion, in
a black satin dress, decorated according to her own taste with
gold or mock lace, was active and attentive to the arrangements
of the table, and the accommodation of her lord and his guests.
The Divine Author of all mercies was acknowledged on this
festive occasion, where heathenism and Christianity displayed each
a banner.
The festival was not wholly closed till the 8th of May, when
the king consummated his annual celebration of his accession to
the supreme magistracy.  The ceremonies and ehxibitions of
this day were chiefly Hawaiian, quite imposing, in part at
least, and as a display of aboriginal taste and customs, were striking
and interesting. Great efforts were made to honor the wives of
the young monarch, and his brother and sister. The females
of rank at the islands, and even those without rank, have, by
some means, secured to themselves a high degree of attention and
respect from their husbands and others, though the spirit of despotism was often manifested towards them by what are called the
" lords of creation."  On this occasion, the favorite queen,
Kamamalu, was borne in state by about seventy subjects, upon a
singularly constructed carriage-a whale-boat upon an extensive
wicker-work scaffold of transverse poles and light spars lashed
together, and supported on the heads, hands, and shoulders of a
column of men in their martial dress.
Seated as a Cleopatra in the middle of the boat, having a scarlet silk robe around her waist, a coronet of brilliant feathers on
her head, and a large and superb umbrella of scarlet silk, fringed
and tasselled, supported over her by a warrior chief, who was girded
with a scarlet girdle, and had on a lofty featheredhelmet, she rode,
a queen, above the heads of the admiring multitude.  Towering
above this canopy, were two lofty Kahilis,their ancient and splendid standards, supported by two of the queen's friends and public
counsellors, Kalanimoku and Naihe, on either quarter, in their
imposing feathered helmets and scarlet silk girdles. This strikingly symbolized the difference between the condition of the queen




PROCESSIONS AND CEREMONIES.


185


and statesmen on board the boat, and of the waters upon which it
was borne.
Two other wives of the king, Kinau and Kekauonohi, were
borne in procession, much in the same manner, on board double
canoes, taken from the common element, and carried, as was the
whale-boat. Pauahi, another of his wives, after being borne in
state in the procession, upon a couch ornamented with showy and
expensive decorations, alighted and set fire to them; then, in
haste, consigned her dress to the flames, retaining but a single
article; and was imitated at once by her attendants. Thus,
quantities of native and foreign cloth were consumed, to commemorate her deliverance in childhood, from a conflagration occasioned
by the accidental explosion of gunpowder, by which she was
greatly exposed. This destruction of native and foreign cloth,
among a people oppressed and indigent, seemed inexcusably
prodigal. But it is but one case among millions, of the injudicious expenditure of the bounties of Providence, which might be
more discreetly used, if the possessors were truly wise and good.
The young prince and princess were borne in state, seated on a
singular carriage, consisting of four neat, imported field-bedsteads,
lashed together side by side, and fantastically decorated with
bark cloth, and a yellow figured moreen covering and drapery,
and, like the others, supported bythe bones and muscles of willing subjects.
As an impressive acknowledgment of distinction by birth, and
a lesson deemed of much importance for the nation to comprehend,
two aged and noble chieftains, Gov. Hoapili, the step-father of
these children (the one seven and the other five and a half years
old), and Gov. Kaikioewa, the guardian of the prince, attended
them in the humble character of menial servants-the one bearing
calabashes of raw fish and arum paste, and the other a dish of
baked dog, then, and for some years later, a favorite article of food
among the gentry. A woman of high rank made a singular display by putting on an unwieldy robe of some seventy yards of
foreign cloth, wrapping about one half round and round her waist,
and having the remainder carried by her women, thus illustrating
the labor and the inconvenience of appropriating foreign manufactures to Hawaiian use.
The vast assemblage of people, the variety of dress and colors,
the splendid war cloaks, tippets and helmets, consisting of linen
network, covered with uncounted, smooth, bright, short feathers
of various colors, the wreaths of flowers and leaves, the coronets
of small bright feathers, the necklaces of black, braided hair, with
the ornamental, ivory hook attached as an amulet upon the breast,
being displayed in the various movements of the day, and the
hilarity, songs, and shouts of the multitude, altogether presented
a scene interesting both to the native-born Hawaiians, high and
low, and to the intelligent stranger.
Whether the entertainments of the festival had been continued




186   FIRST REINFORCEMENT FROM THE UNITED STATES.


too long, or the excitements of the occasion, or the intoxicating
influence of rank and power, or artificial stimulants, proved too
much for royal nerves, the king certainly did not appear at all to
good advantage towards the close of these ceremonies. He never
renewed them, and probably his successors never will. As a
demonstration of the ingenuity of some of their ancestors, and as
a remembrancer of the glory of departed chieftains, this exhibition may have been, in some sense, useful, though " vanity of
vanities? was inscribed on all. And the thousands who retired
from these fading pageants to their comfortless, unfurnished,
grass-thatched habitations, and with or without a candle-nut
torch, laid themselves down upon their rush mats spread upon
the earth, might have reasonably sighed, "vanity of vanities."
But the missionary saw here both the material and the occasion
for the missionary work.
The last Sabbath in April, 1823, was made peculiarly joyful to
the missionaries and their Hawaiian friends, by the safe and opportune arrival of new fellow-laborers, the first reinforcement of
the mission from the United States. The ardent, grateful, and
aspiring missionary feeling in the American Board and its supporters, which was, in part, called into exercise by the wonderful
interpositions of Providence connected with the introduction of
Christianity at the islands, did not exhaust itself in exultation or
in notes of thanksgiving and congratulation: but it more efficiently
showed itself on the part of some who said, " Let us hasten to
enlighten Hawaii," and on the part of others who said, " Go, and
we will provide for the expenses of the enterprise;' and on the
part of others still by their care, wisdom, and energy in selecting,
arranging, fitting out, and promptly sending forth such laborers
as, in their judgment, were demanded, and as would be likely to
be welcomed.
The new missionary company, Messrs. Richards, Stewart,
Bishop, Chamberlain, and others, assembled at New Haven, Ct.,
with many members and coadjutors of the American Board, and
thence embarked in the autumn of 1822, amid the varied demonstrations of the sympathy of the friends of Opukahaia and
of the heathen. President Day addressed the people, and Rev.
Mr. Bardwell the missionaries; Mr. Evarts delivered the instructions of the Prudential Committee, and Mr. Richards preached
from the text, " Surely the isles shall wait for me." The kind
people of New Haven endeavored to cheer on the laborers in
various ways, and contributed for their outfit $1334,00. The
missionaries, their directors and relatives, and many of the people of the city assembled on the wharf, and there poured forth
their earnest aspirations for the salvation of the Hawaiian race,
and their loud hallelujahs to their Redeemer in the strains of a
prophetic song anticipating the speedy conversion of the islands.
' Wake, isles of the South! your redemption is near,
No longer repose in the borders of gloom;




EMBARKATION AND ARRIVAL.              187
The strength of his chosen in love will appear,
And light shall arise on the verge of the tomb:
Alleluia to the Lamb, who hath purchased our pardon,
We will praise him again, when we pass over Jordan.
The billows that girt ye, the wild waves that roar,
The zephyrs that play where the ocean storms cease,
Shall bear the rich freight to your desolate shoreShall waft the glad tidings of pardon and peace.
" On the islands that sit in the regions of night,
The lands of despair, to oblivion a prey,
The morning will open with healing and light,
And the young Star of Bethlehem will brighten the day.
" The altar and idol in dust overthrown,
The incense forbade that was hallowed with blood,
The Priest of Melchisedec there shall atone,
And the shrines of Hawaii be sacred to God.
The heathen will hasten to welcome the time,
The day-spring the prophet in vision once saw,
When the beams of Messiah will illumine each clime,
And the isles of the ocean shall wait for his law.
" And thou, Obookaiah, now sainted above,
Wilt rejoice as the heralds their mission disclose,
And the prayer will be heard, that the land thou didst love
May blossom as Sharon and bud as the rose.
Alleluia to the Lamb, who hath purchased our pardon,
We will praise him again, when we pass over Jordan."
This ode of a youthful American poet-Wm. Bingham Tappan-embodying much of the feeling of the churches at that
period in respect to Hawaii, was written while the pioneers of
the mission to that field were on their voyage thither, and before
the events there of 1819 and '20 were known in the United
States. Many a heart thrilled with emotion, as the vision brightened, and as the joyous hallelujahs of lofty praise ascended, on
this occasion, to the Most High. Fathers and mothers cheerfully
gave up sons and daughters to go to the rescue of the heathen,
praising God for allowing them to labor in that cause. The
thoughts of the multitude were led in prayer by the Rev. Mr.
Merwin, and the missionaries were commended to the guidance
and protection of Him who rides upon the whirlwind and directs
the storm. They embarked on the 19th of November, on board
the Thames, Capt. Clasby; and enjoying favorable weather, and
the kindness of the captain and officers of the ship, through
the voyage, they came to anchor in Honolulu roadstead, April
27th, 1823,-158 days from New Haven.
Some of them soon came on shore, and were met and welcomed




188


RECEPTION OF THE REINFORCEMENT.


by Kamamalu and some of the resident missionaries.    Several
of the high chiefs, who that day attended public worship at Waikiki, sent salutations to the newly arrived laborers, inviting them
to join them in the afternoon service at that place.  Messrs.
Richards, Stewart, and Bishop, after being received at the mission house, complied with the invitation, and were cordially welcomed. 1 called the attention of the assembly to the scriptural
appeal, " Arise, shine (be enlightened), for thy light is come, and
the glory of the Lord is risen upon thee."  The occasion was
gladly improved to encourage the rulers and people to avail themselves of the blessing of the Gospel, and to rejoice in the increasing light from heaven now beaming upon them. After the
service, Kaahumanu bidding the new missionaries welcome to the
islands, said, "Our hearts are glad you have come, very glad.
We are glad you come on tabu day, and have been with us in
worship. Give our aloha to all the new teachers and their wahines." Nor were Keopuolani and Kalanimoku less gratified
with this accession of missionaries.
The Thames was towed into the inner harbor on the 29th, and
at the king's request, the new missionaries were introduced to his
majesty, the royal family, and the principal chiefs of the nation.
The reception room was a new thatched house, recently erected
for the king, on the stone quay at the harbor; under the guns,
and within a few rods of the wall of the fort. Its earth floor was
spread with handsome mats. It was furnished with lattice windows, tables, sofas, and chairs, and ornamented with chandeliers,
engravings, mirrors, etc.; much in advance of the place where the
first missionaries pleaded for admission into the new field.  The
papers of the missionaries, their commissions, and certificates of
American citizenship, were presented, and the king and chiefs,
by the reiterated expressions of " aloha " and " maikai,' evinced
their approval and congratulation.
" All the principal personages of the kingdom, including the party
from Waiikiki, having assembled, made a highly respectable appearance,
especially the favorite queen Kamamalu. She was seated on a sofa, at
the middle of a long table, having a writing-desk open before her, and
a native secretary at each end of the table, recording the names and
taxes of the inhabitants of a district, who were paying tribute.* Her
dress was a loose pink slip. She left her writing-desk on the entrance
of the missionaries, but immediately after receiving them, resumed her
seat. Her manners were dignified and graceful, and her whole appearance that of a well-bred woman, having an unaffected expression of
conscious and acknowledged rank. Kaahumanu is one of the most
powerful of the female chiefs. She entered the house with much real
majesty in her step and manner. She was dressed in the native female
costume. The pau, or under garment, consisted of about twenty yards
of yellow satin arranged in loose and graceful folds, and hanging neg* About $5000 are said to have been collected, on the king's entering this house.




UNION WITH THE MISSION CHURCH.


ligently in front. The upper robe was of purple satin, in a profuse
quantity. It was cast over one arm and shoulder only, leaving the
other exposed, and flowed in its richness far on the ground behind
her. Her hair was neatly put up with combs, and ornamented by a
double coronet of exquisite feathers; colors bright yellow, crimson,
and bluish green.  She appears to be between forty and fifty years of
age, is large and portly, still bears marks of the beauty for which she
has been celebrated, but has an expression of greater sternness and
hauteur than any other islander I have yet seen.  Kaumualii has a
fine figure, though not so large as his fellow chiefs, with a noble Roman
face. His dress consisted of a black silk velvet coat and pantaloons,
buff kerseymere waistcoat, white silk stockings, splendid gold watch,
with seals and rich ornaments.  Kalanimoku is a man of very superior
powers and great political sagacity, is a fine-looking man, apparently
between fifty and sixty years of age, and was dressed in a suit of lead
colored silk camlet, with white Marseilles waistcoat, and white stockings. He avows his belief in the true God, and uses all his influence
as an officer of government, in favor of the external observance of
Christianity. 
It was the pleasure of the king and several of the chiefs, who
welcomed the reinforcement, that some of the missionaries should
labor on Hawaii, and some on Maui, which coincided with the
views of the mission.
The old Hawaiian pontiff, Hewahewa, not yet cleansed from his
idols, awa and rum, being introduced to the new missionaries in
the course of a few days, approved of their coming, and expressed
the conjecture that the people would become enlightened. Aware
that his bloodshot eyes appeared somewhat injured, he said they
were made sore by drinking rum, which had been occasioned by
his great love to the king.
His majesty, on the day of the reception of the missionaries,
did not appear to as good advantage as when, with his portly and
noble form, dressed in a fitting broadcloth suit, and sober and well,
he met them in civility, or on the Sabbath attended, with them,
the services of the sanctuary. Nevertheless, much to his credit,
he remitted the harbor dues, chargeable to the ship that brought
them, and commending the captain for the service he had rendered, sent him the following laconic note:
' CAPT. CLASBY.-Love to you. This is my communication to you.
You have done well in bringing hither the new teachers. You shall
pay nothing on account of the harbor-nothing at all. Grateful affection to you.                          LIHOLIHO IOLANI."t
On the 5th of May, the reinforcement were united with the
* Stewart's Residence in the Sandwich Islands.
t E Capt. Clasby. Aloha oe. Eia ka'u wahi olelo ia oe. Maikai no oe i kou haawi
ana mai i na kumu hou. Aole oe e uku i ka awa-aole akahi. Aloha ino oe."




190    INTRODUCTION OF MISSIONARIES AT LAHAINA.


mission church. As in all missionary communities, while the
speedy elevation and conversion of the people were so far above
all private interests and personal preferences, it was a matter of
concernment to secure the greatest possible efficiency of the
whole body, and the advantageous location, and mutual satisfaction of all its parts. The making of rightful and judicious arrangements for this, constitutes an important part of missionary
work, which puts in requisition the wisdom and benevolence of
such communities, newly thrown together into new circumstances;
where, by some, it might be thought that the comfort and usefulness of a life might be materially affected, by a particular location,
or close association with others.  The chiefs took a commendable interest in this matter, and manifested not only a readiness to
favor the enlargement of our plans, but a concern to have a proper
distribution of their teachers, on the principal islands of the group.
Oahu, with more than 20,000 inhabitants, embracing the station
at Honolulu, required at least two of the preachers and the
secular agent; Kauai with 10,000, one or two; Maui, with 25,000,
two; and Hawaii, with three times that population, three or four,
Messrs. Ellis, Thurston, Bishop and Goodrich, being deputed
by the mission, and accompanied by Mr. Harwood, made a tour
through, and round Hawaii, for the purpose of exploring the
ground, preaching to the people, making them acquainted with our
object, and reporting the comparative claims and advantages of the
different parts of the field for missionary labor, and for new stations.
This service was, in the course of the summer, accomplished with
care and toil, and manifold advantages, the narrative of which was
soon given to the public, in an interesting volume, chiefly drawn
up by Mr. Ellis.
Keopuolani, the king's mother, whose heart the Lord had opened,
leaving Waikiki, and being about to embark from Oahu with Hoapili and the young princess, for a residence at Lahaina, apprised
us that she. must have a missionary to speak the good word and
pray with her. Kalanimoku, Cox, Keoua and others, desired that
missionaries might be located at Lahaina. The mission immediately assigned Messrs. Stewart and Richards to that post. Being
offered a free passage by the chiefs, they and their families embarked from Honolulu, with the king's mother and her party, on
board the Cleopatra's Barge, or 't Haaheo o Hawaii," Pride of
Hawaii, of which Kalanimoku, in courtesy to the queen-mother
and the missionaries, took the command for this service.
The king and other members of the royal family, and several of
the missionaries, assembling with this detachment on the quarter
deck of the brig, united in a parting hymn and prayer, and returned on shore. The party, accompanied by Mr. Loomis, to aid
the establishment of the new post, sailed May 28th, and reached
Lahaina, on the 31st, after a rough passage of a little less than
one hundred miles.
The chiefs not being able to accommodate their teachers at




HOSPITALITY OF KEOPUOLANI AND KALANIMOKU.


191


once with a convenient shelter, desired them to find temporary
quarters with Mr. Butler, an American, whose residence was about
seventy or eighty rods in the rear of the landing. They were
received with civility, by Mr. B., and for a little season, were quietly located in his thatched cot, where they say, " The thick
shade of the bread-fruit trees, which surround his cottage, the
rustling of the breeze through the bananas and the sugar cane,
the murmur of the mountain streams encircling his yard, and the
coolness and verdure of every spot around us, seemed, in contrast
with our situation during a six months' voyage, and four weeks
residence at Honolulu, like the delights of an Eden; and caused
our hearts to beat warmly with gratitude to the Almighty Being,
who had brought us in safety to the scene of our future labors,
and had at once provided us with so refreshing an asylum."
On further acquaintance with Lahaina, B. Stockton remarked,
that though it had been compared to Eden, she thought it more
like the land " East of Eden."
On the morrow after their debarkation at that place, the queen,
the young princess, Kalanimoku and other chiefs, and their attendants and others, amounting to some hundreds, assembled for
worship in the open air.  The brethren with Tana, a Tahitian
teacher attended with them, delighted with the privilege of erecting a public altar there under circumstances so encouraging,
which they wished their Christian friends could have witnessed,
on that interesting Sabbath.
Kalanimoku soon offered them a site for building. A few cultivated patches were given them to aid their maintenance, and
fresh provisions, fruit, fowls, pigs, etc., were occasionally sent
them by the queen mother.
In a few days, she asked William K., their helper, "Have they
any pork?    He replied, "Yes."  "Have they any dog?.
"      JVoeat dog." " Any potatoes '. ' No." " Any melons " " No.7
Sending two men loaded with potatoes and melons, she quickly
supplied this deficiency. So full and frank were the tokens of
kindness, that they say, " No Christian congregation in America
could have received a clergyman, coming to minister the Word of
Life to them, with greater hospitality or stronger expressions of
love and good will."  Two houses, in Hawaiian style, each
twenty-three feet by fifteen, were soon built for them by the natives; and within a month of their landing there, a temporary
house for public worship was commenced by Kalanimoku, Keopuolani,and Keoua, the acting governor of Maui.  Their dependants being called out to do this work, performed it with apparent cheerfulness and good will, as a far more happy service
than the building of temples for heathen gods; and among the
chattering laborers were often heard the short emphatic phrases,
" Ka hale o ke Akua-ka hale pule-maikai-maikai nui,"
(The house of God-the house of prayer-good, very good.)
Kalanimoku, during his short stay, continued his efforts already




VISIT OF LIHOLIHO TO MAUI.


happily begun. He said to the missionaries, "I am growing old.
My eyes are already dim. I may soon be blind. I must learn in
haste, or I shall never know the right way. I greatly desire to
be like Keopuolani and Opukahaia.  Come, therefore, to my
house daily and teach me, for soon my eyes will see no more."
Nahienaena, the young princess, though in her childhood and
surrounded with heathen pollution, was an interesting pupil.
The missionaries and their wives earnestly desired to withdraw
her 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.
Keopuolani, her mother, notwithstanding her infirm health, was
equally interesting and promising as a pupil, and even more so on
account of the readiness with which she received spiritual instruction for the benefit of her soul. She needed no earthly sovereign
to require her to listen to the Word of God, whose own challenge
to attention, made known by his messengers, was far better for
her.  And having once commenced a Christian course, she
encountered opposition with meekness and firmness. A chief,
unfriendly to Christianity, said to her, "You are old, and ought not
to study so much."  She replied, " I am old, and perhaps near
to death, and therefore must learn soon, or never find the right
way.)   " You have built two houses," he said, " for the missionaries, and a house of prayer, and are about to build a schoolhouse; it is not right.7"  " Kalanimoku," she replied, " says it is
right, and so does my teacher; it is right; that is my opinion."'
He added, " The missionaries are not right in denying us our
pleasures, telling us to leave off rum and revelry, and to sing and
pray, which can do no good. Send them away, and let us drink
rum and be merry, as formerly."  From what school of infidelity
did this heathen learn these objections to piety and a Christian
life? She said to him, " My teachers are good; I will follow
their instructions. Go with me."  Others said, " It may be well
for us to learn the palapala, but prayer and tabu days will not
enrich us."7 The opposition which early converts encountered
shows the basis of the obloquy and opposition which the sons of
the Puritans meet, in propagating a religion that holds no compromise with the vile pleasures and criminal indulgences of those
who love darkness rather than light.
Liholiho and Kamamalu came to Lahaina, and visited his mother. Being then at Lahaina to aid the labors of the station, I
secured their attention to books for a short time. He, however,
was quickly off to the other side of the island-Mr. Richards
and myself seeking him, and William Kamahooula, who was wandering with him, crossed over the low isthmus between the lofty
mountains which rise in the western and eastern parts of Maui.
We passed through Waikapu in the middle of the isthmus, the
birth-place of Bartimeus. Between this place and the northern




CHIEFS~ HAWAIIAN SUPPER*


19'3


shore, we walked over a bed of sand (a part of an extensive
plain), mingled with the bones of former generations, and subject
to constant changes of position by the action of strong trade
winds. These bones may have been once in the heathen armies
of Kalaniopuu, Kahekili, and Kamehameha. We found his majesty and the wandering youth at Wailuku on the sea-shore, and
after one night in that place, at that time apparently comfortless,
returned with William to Lahaina.
Soon, Kaahumanu, Kaumualii, Naihe, Kapiolani, Namahana,
Laanui, and other chiefs, with a numerous retinue, arrived there
from Oahu, on board three brigs and two schooners, exceedingly
crowded. Passing from their vessels to the shore, one of their
double canoes was swamped in the surf, without much damage.
After landing, their supper scene along the beach exhibited a good
specimen of the rude customs of the nobility, to which the mild
atmosphere and clear sky of their evenings, on the leeward parts
of their islands, were favorable.
On the arrival of such a party, hogs, dogs, and poultry, are
slaughtered and baked in the ground with heated stones, and a
repast of a few simple articles in profusion is prepared. Slaughtered animals, larger and smaller, baked whole, are set forth in full
size on heavy wooden platters, placed on the ground or mats. At
intervals are set calabashes of poi, and other dishes of vegetables
and fish. The company sit or recline around upon mats.  A
strong man down on his knees or hams, with naked arms, sets to
the work of dividing, by cutting and pulling.  The guests, not
missing knives or forks, dipping their hands first in a dish of
water, lay hold with fingers of what comes to hand —meat, fish,
poi, potatoes, cresses, sea moss, and fruit.
Here, at eight or nine o'clock P. M., in the light of many
large torches of the multiplied strings of kukui-nuts, Kaahumanu's
numerous party, hungry from the voyage, made their genteel
repast, some of them having tea and ship-bread added to their
ordinary dishes. The rest drank cold water from gourd-shell
bottles.
In many cases, the host sits by, while travelling guests make
their meal and stow for subsequent meals the residue of what is
set before them. In this case, Kamamalu sat at her writing-table,
in the open air, by the light of the glaring torches, writing a letter, to announce to her lord on the other side of Maui, the arrival
of Kaahumanu and her party.  Before the evening closed, the
missionaries led the multitude in prayer to the Christian's God,
whom they had begun to acknowledge, though Namahana afterwards said of herself, what each of her compeers might have said,
" I lived in the house of mirth and feasting till near destruction."
The new church being erected within three months from the location of the missionaries there, preparations were immediately
made for dedicating it. It was of moderate dimensions, of ordi13




:194


DEDICATION OF THE LAHAINA CHURCH.


nary structure, and frail material; but in its spiritual design, it was
not inferior to the most costly and superb churches of Christendom.
Most of the nobility favorable to the mission, chiefly the grandchildren and great grand-children of King Kekaulike, assembled
with the people, August 24th, to dedicate this humble temple to
Jehovah. The dedication sermon was founded on the language of
the devout and admiring patriarch awakening from his delightful
vision of angels ascending and descending between earth and
heaven. ' This is none other than the house of God, and this is the
gate of Heaven."  We sang Tappan's Ode, 4 Wake, Isles of the
South," and a Jubilee hymn,
a Blow ye the trumpet, blow
The gladly solemn sound,
Let all the nations know,
To earth's remotest bounds,
The year of Jubilee is come,
Return, ye ransomed sinners, home."
I had never more freedom or pleasure in attempting to address
the throne of grace in the unaccustomed accents of the Hawaiian
language, than in offering the dedicatory prayer in opening this
house of worship. The high chiefs and others appeared to take
pleasure in the solemn service.  " Seldom," said the resident
missionaries, " have we seen a house filled with a more crowded
and interesting audience," and our hope was, that many an audience equally attentive and interesting, might, on these long neglected shores, listen to the joyful sound of salvation.
The queen-mother, who had aided in the erection of this little
temple, did not much longer require the accommodation of temples
made with hands. Her illness increased, and soon became alarming. Doctor Blatcheley, our physician at Honolulu, was sent for
by the king, and hastened to visit her. Meantime Kaua and Auna,
Tahitian teachers, were, in connexion with the missionaries, attentive to her, and apparently highly useful. She earnestly requested baptism and said, " I have given myself to Jesus Christ, I am
his and wish to be like his people."'  Convinced that she must
die, and fearing that the people might renew the abominations
which she had seen on the death of chiefs of her rank, she took
care to guard against them by her dying counsels.  The feelings
she expressed respecting her friends who had left the stage before
the true light arrived, and those whom she was about to leave to
be guided by it, indicated the power which the Gospel had begun
to exert at this period. She had never seen a Christian die. But
without such a pattern or model, she seemed to be taught of the
Spirit to lean on the great Shepherd's arm, as she descended into
the valley, and to adorn his doctrine as she passed through.
To Kalanimoku, her friend, she said, "d Great is my love to the
Word of God. It is true-it is good. A good God is Jehovah.




DYING COUNSELS OF KEOPUOLANI.


i95


The gods of Hawaii are false. My attachment to them is ended;
but I have love to Christ. I have given myself to him. I do
not wish the customs of Hawaii to be observed when I die. Put
me in a coffin, and bury me in the earth in a Christian manner,
and let the missionaries address the people. I remember my
grandfather, Kalaniopuu, my father, Kauikeouli (Kiwalao), my
former husband, Kamehameha, and other relatives, who trusted
false gods, and died without the knowledge of the true God.
Great is my desire that my children may be instructed in the religion of Christ, and know and serve God, and that you watch
over them and counsel them to avoid evil associates, and walk in
the right way. Forsake not yourself the worship of God. Observe the Sabbath. Do no evil. Love Jesus Christ, that you
and I may meet in heaven."   She expressed to her husband
her solicitude for his proper attention to her people and
the young princess, assured him of her confidence in the mercy
of Christ towards her as a sinner, and her hope that he would
take her to his own right hand; and, as an intelligent and pious
wife would naturally have counselled a husband not fully established in the faith, said," Cast not away the Word of God, neither
fail to love Jehovah, that he may love you, and we two may meet
in heaven."  To others around her she said, " I am about to die,
and leave my children, my people, and these lands."
She then gave the king a charge, which was motherly and judicious, and worthy of his regard. " This is my charge to you:
Befriend your father's friends and mine. Take care of these lands
and the people.  Kindly protect the missionaries.  Walk the
straight path. Observe the Sabbath. Serve God. Love Jesus
Christ. Obey God's Word, that you may prosper and meet me in
heaven. If the people go wrong, follow them not, but lead them
yourself in the right way, when your mother is gone." To the
chiefs in general she said, " Protect the teachers who have come
to this land of dark hearts; give heed to their instructions; reject not the commands of God. Love him-obey his word.
Give heed to the Sabbath and the palapala, and neglect not to
pray to God. He is a good God. Our former gods were vain.
But Jehovah is the God by whom we may have eternal life in
heaven."  How different the circumstances of a dying chieftain,
calmly contemplating, by faith, the world of eternal light and
glory as her future inheritance through Christ, from the gloom
and horrors of heathenism which sometimes appalled her warriorhearted ancestors, and their contemporaries, as they went down
to the darkness of the grave. She could say as she approached
the tomb, leaning on the Savior, " It is not dark now."
Messrs. Ellis and Ruggles arrived at Lahaina in her last hours,
too late to instruct her, but in season to render important aid to
the minds of others on the occasion. At the earnest solicitation
of the king and chiefs, Mr. E., with the concurrence of the other
missionaries baptized her in her dying hour.




196    BAPTISM1 DEATH) AND FUNERAL OF KEOPUOLANI.
She finished her course on the 16th of September. Considerable alarm was momentarily felt, and was increased by the representations of foreigners from Honolulu, lest the horrid excesses
of heathenism would break forth to the exposure of all classes;
but, with the exception of the wailing, order prevailed in striking
contrast with the confusion and excessive indulgences of the vile
passions, which had been customary in the darker days of heathenism.
At evening, after her decease, the missionaries visited the
apartment where lay her remains surrounded by her bereaved
and afflicted friends.  They were comparatively quiet.  The
solemn evening sacrifice on this occasion was peculiarly interesting. The bereaved husband and the two children, the prince
and princess, wept much. Her friend, Kalanimoku, who, on the
loss of his own wife, Likelike, two years before, had sat down to
amuse himself at the heathen game of puhenehene, was now convulsed with grief at the departure of this mother of kings, whom
he now esteemed as a Christian.
Loud and repeated wailings were heard among the multitude
for several days. They burst out with great violence on the
arrival of Gov. Kuakini from Hawaii, just before the interment.
It may have been partly from sympathy, partly as a profession of
sincere regard to the deceased and her relatives, and partly to
disarm or soften any one who, on the occasion of such changes,
might be disposed to assert unwelcome claims, or commit violence.
The motives which influence the heathen mind, and the specific
reasons on which heathen customs are founded and sustained, are
not easily ascertained. Pagans often do things for which themselves cannot or will not assign any reason, further than to say,
" Such is the custom of the country."
On the 18th of September, a great concourse of people, including the chiefs and their attendants, the missionaries and foreigners, the children and relatives of the deceased, and thousands of
the peasantry, assembled under the kou trees, near the beach, for
the funeral services.
A stage, or low platform, was provided, on which the speaker
and other missionaries were accommodated. Not a few of the
people put on some badge of mourning for the dead, to the use
of which a tendency, as in most nations, was manifest among the
Hawaiians. The wailing which had been so mournful and incessant, from the hour of her death till the public Christian services were about to commence, was suspended, and good order
prevailed. The better instructed, or more intelligent, part of the
immense concourse listened with attention to an appropriate discourse by Mr. Ellis from Rev. xiv., 13: " Blessed are the dead
which die in the Lord." A procession of about four hundred,
was formed to attend and convey the honored remains to the
tomb. It moved in solemn order as follows: First, gentlemen
from foreign countries who happened to be present and wished




ENSNARING OF THE KING.             197
to show their respect; then the missionaries in mourning, followed by the favorite attendants of the deceased; next, the
remains on a bier borne on men's shoulders, and six pallbearers, embracing four wives of Liholiho and two principal
women bearing each a kahili, or rod of plumes, such as the highest
chiefs delighted to have held over them as graceful nodding badges
of distinction. The mourners followed, two by two, the prince
and princess, the king and Hoapili, Kalanimoku and Governor
Boki, Kaumualii and Kaahumanu, Governor Adams, Opiia and
Wahinepio, Governor Kaikeoewa and Keaweamaki, Naihe and
Kapiolani, succeeded by their attendants.
Thousands stood on both sides of the way to gaze at the solemn
pageant as it passed, to most of them new, and to many an affecting proof that they had lost a friend and patroness, whose departure was not the less afflicting because she had but so recently
shown any true concern for their best interests. The missionaries
were not among the least afflicted and sincere mourners.  But
while in sorrow unfeigned, they committed "; dust to dust, ashes
to ashes,"' the evidence that the Gospel was taking root, and that
the soul of this Hawaiian convert had gone to a better country, and
left the proof of her reform to aid their cause, afforded them
strong consolation. Nay, they exulted in the confidence that the
same causes which were adequate to arrest her attention and lead
her to penitence, prayer, and faith, and to put her in possession of
the blessings of salvation, were equally adequate to bring tens of
thousands of her countrymen to the same inheritance.  With
invigorated courage, the whole company of missionaries addressed
themselves anew to the main business of enlightening the nation
in the doctrines and enlisting them in the duties of Christianity.
The relatives and friends of the deceased brought stones from
the ruins of an old neighboring heathen temple, and laying them
up into a wall, enclosed the tomb where they had deposited their
friend. Though performed in a manner more gay and trifling,
or more rude and toilsome than the best taste or philosophy would
have dictated, for men and women of rank carried heavy stones
in their arms, or on their shoulders, attended by servants carrying
their plumed rods, still, this labor was a rational and commendable
testimony of affection and respect.  And if this was reasonable
for half enlightened natives in respect to the dead, how reasonably might enlightened men from Christian lands, have been expected to take an interest in the true welfare of her living children,
and in keeping Liholiho to his pledge of abstinence, which he
had. for a time observed.
How deeply grieved were the missionaries to find a gentleman of
standing from the United States, assiduously enticing the king into
intoxication, and boasting of his success! Though for a time, the
king, having been touched with the sickness, death, and exhortations
of his mother, and the solemn religious services connected with them,
endeavored to avoid the snare which he thought was laid for him,




198


MEETING OF THE LIBERALS.


he fell too easy a prey to the wicked, who, after several trials,
prevailed by the artful offer of cherry brandy, accompanied with the
assurance that it would not harm him.
After this inglorious triumph, the missionaries called at the
king's, and found him under the power of intoxicating drink, and
encouraging revelry. He, like other lovers of the world, still
looked for consistency in Christians. He demanded, " Why do you
come here? You are my friends, but this is the place of the devil.
-You are good men, and ought not to be here."  Kindly expostulating with him, they passed on, but seemed not to get out of
the same usurper's territory by coming to the lodging-place of
Governor Adams, where there were foreigners industriously engaged in attempts to encourage him also to contemn religion, and
to join with them in the lowest vulgarity and folly.
What injuries were inflicted by civilized hands upon the rulers
and people, every week, while drunkenness, lewdness, gambling,
Sabbath-breaking, and blasphemy, were countenanced and practised by men who claimed an elevation in rank, education and
religion, somewhat above the common class.  Two of these,
a Yankee and a Frenchman, claiming considerable precedence,
and considering the sentiments of the missionaries too illiberal for
that quarter of the world, where more indulgence to the passions,
they supposed, ought to be allowed than would be proper in enlightened and Protestant countries, undertook to conduct a Sabbath meeting at Honolulu, soon after the mission was fairly established there. Of this none complained. Naihe and Kapiolani,
thinking, perhaps, that these men had begun to reform, and. were
disposed to promote the worship of God, were drawn once or
twice to attend their meeting. But judging the efforts of the gentlemen to be mimicry or burlesque, soon stood aloof, and though
but little instructed, thought the doctrines and practice of the missionaries more trust-worthy and better adapted to their necessities.
The gentlemen conducted the meeting by rotation for a time,
till on a certain Sabbath, one of them being too much disabled by
artificial stimulus to perform his part, the course was broken up.
But both became more distinguished by their advocacy of the
intrusion of the exclusive ecclesiastics of Rome, than of piety or
purity, or subordination to rulers, human or divine.
The champion of liberal sentiments in the United States has
said, A man of only ordinary goodness, who puts himself forward in this work, throws a suspiciousness over the efforts of better men, and thus the world come to set down all labor for
spreading Christianity as a mere pretence. The heathen abhor
our religion because we are such unhappy specimens of it."*
On the arrival of the reinforcement already noticed, measures
were taken for the re-occupancy of the station at Kailua. Kuakini,
* Channing's Essays.




RESUMING THE STATION AT KAILUA.


199


the governor, residing there, had been encouraged by the missionaries to expect it, and had commendably exerted himself to prepare the way for it, by keeping up a school, and erecting a house
of worship. Mr. and Mrs. Thurston, having waited for new
helpers to be associated with them in resuming their labors there,
found them especially to their choice in Mr. and Mrs. Bishop, and
preceding them a little, embarked from Honolulu, October 24th,
1823. They, with their two children, Persis and Lucy, were accompanied to the water-side by their fellow missionaries, where,
after the little company had joined in a hymn and prayer, they set
sail with mingled emotions, to rear anew the standard of the cross at
the important spot which they had for a time been called to leave.
In a crowded vessel of the natives they reached Lahaina on the
fourth day. Here they tarried about a week.    Mr. Thurston
preached several times to full and attentive congregations.  Refreshed by Christian intercourse, and encouraged by what appeared to be the Lord's doings there, they passed on to Kailua, where,
on the second day, they arrived in safety and were kindly received.
Liholiho, arriving by another vessel, on what proved his last
visit to that place, landed simultaneously with the missionary.
As the king appeared on the beach, says Mr. T." The assembled multitude of subjects commenced a wailing. The
king stepped from his boat, advanced a few steps, and standing in the
centre of the circle, lifted up his voice for nearly twenty minutes, wailing with the multitude in the cry of aloha. Well might emotions of
tenderness take possession of his heart, on returning to witness the
scenes of his childhood and youth, and the house sacred to the remains
of his venerated father, who, with all his power and greatness, had no
better god to worship than the neglected idol, which still stands, and is
now hooted at by the passing boy as a senseless block."
After a repast ordered by Mr. Young, and an interview with the
king, he says,
" The next day, the governor furnished us, for our present accommodation, with a large house, which had been built and occupied by
Kaahumanu. He also offered the use of one of his sail-boats, and
men to assist in removing our effects from the vessel.
" Thus have I been called to return, and again sit down on this barren spot, where the first seven months of my missionary course were
spent, where I labored and where I wept. But with all its rudeness
and barrenness, it is a most interesting field for missionary exertion.
Within thirty miles of this place, there are not less than 20,000 inhabitants who live clustered in villages.  In this village there are
about 3000 inhabitants.
" This place is the permanent residence of the governor. He daily
takes tea and coffee at his own table, is fast rising in civilized habits,
and speaks the English language intelligibly. He has lately purchased




200


FIRST CHURCH ON HAWAII.


a framed house, brought from America. This house adds much to the
appearance of his establishment, which he has been enclosing with a
wall ten or twelve feet high, and about the same in thickness."'
While providing and ramparting a ceiled house for himself, the
governor had been equally prompt in erecting a church, sixty feet
by thirty, in advance of the missionary, and enclosing it with the
ruins of a heathen temple. Of its completion and dedication, Mr.
T. thus writes to the Secretary of the Board:"' As erected by a heathen ruler on heathen ground, encircled by the
ruins of a fallen Heiau, where so lately were offered human victims,
it wants neither gold nor carved work to induce the benevolent mind to
contemplate it with interest. There may the mighty God vouchsafe
his presence, and repenting sinners give joy to angels.  During one
month after reaching this place, public services were attended on the
Sabbath beneath the shade of some kou trees in the king's yard. But
the house being completed December 10th, the chiefs and people of
Kailua assembled for the solemn services of dedication.  These were
commenced by reading a part of Solomon's prayer at the dedication of the
temple translated into the Hawaiian language.  We then sang the
Jubilee Hymn, ' Pupuhi i kapu oukou.' —  Blow ye the trumpet'  I
preached a sermon on this occasion from Haggai i: 7, 8: 'Thus saith
the Lord of Hosts, Consider your ways. Go up to the mountains and
bring wood and build the house, and I will take pleasure in it, and I
will be glorified saith the Lord.'"
Eight weeks later he had the happiness to say:" The congregations which usually assemble are from six hundred to
one thousand, who listen with a good degree of seriousness.  During
the two past months, by the particular request of the governor, either
Thomas or myself has conducted family worship at his house, morning
and evening. This practice has also been introduced into the families
of other inferior chiefs. During seasons of public worship, one woman
of considerable distinction, whose head is silvered with are, is ever seen
sitting on the mat, leaning on the end of the foremost form, seemingly
regardless of everything but what falls from the mouth of the speaker.
We have had several interviews with her. She called on us one evening
after meeting, expressing, with much feeling, her desire to know and
worship God aright, before going to the grave.  Hopu taught her a
short prayer, which she and her train repeated till fixed in their minds,
and then returned home, repeating it as they passed along.
" Kapiolani, Naihe, and their train, have several times come sixteen
miles from Kaawaloa to this place, for the sake of hearing the Gospel.
Ever since missionaries arrived, Kapiolani has constantly been situated
near them, and for nearly two years has listened to the words of eternal
life in her own language. In consequence of her being separated from
the other chiefs, Kalanimoku asked her, by letter, if she was not lonely.
The purport of her reply was, ' Lonely! No. If I am separated from
my friends, here is God; and with him I have communion.  Besides,




EARLY EFFORTS OF KEALAEKUA CHIEFS.


201


on these shores, there are two gates of Heaven (alluding to this meeting house and the one they are building at Kaawaloa), in consequence
of which blessings will descend.'
Kamakau, an elderly chief, residing at the same place, appears in
a still more interesting manner. He too, with his wife and train, have
several times come to this place on Saturday, that they might have
opportunity of enjoying the privileges of the sanctuary. The last time
he came he remained through the week and over the next Sabbath, that he might from day to day be favored with instruction.  On
the morning of the last Sabbath, on hearing the second bell ring for
meeting, he started to go; but it was suddenly impressed on his mind with
great force, ' Pray, pray, before you go to the place of worship,' and
he stopped short, kneeled down, and breathed out the following prayer;
0 Jehovah, here we are, going before thy presence on this sacred
day, with the common people; may we meet with the presence of thy
Son, Jesus Christ, in thy house of prayer.'
" He expressed much satisfaction in the truths which he heard, and
longed to become acquainted with the whole Word of God. The last
time he saw us he appeared much animated. Everything he uttered,
the very expression of his countenance, conveyed feelings to the heart,
which would warm the bosoms of angels. The morning of his return
he called on the governor, and, on being requested, readily engaged in
prayer with him and his family. After walking to the beach with his
people, and before stepping into his canoe, he kneeled down and offered
up a short prayer to God for protection on his way home.  ' A great
minister, said the governor, as he stood reflecting on the prayers and
conversation of this man; and seeing him sail away, he added,' A great
missionary.'  At his own place he forbids his people working or bathing on the Sabbath, and regularly assembles them twice to pray and
converse with them on religious subjects.  tie seems to have been
searching for truth as for a hid treasure. I once heard him pray in his
own family, and I was surprised at the simplicity, fervency, and apparent sincerity which were manifested, as well as with the correctness of
religious sentiment which the prayer contained.
On this important, long neglected island, two standards of the cross
are now erected, and throughout its borders the Gospel trumpet has been
blown. With my associates I have travelled and searched out the land.
These eyes beheld the miseries of the people. Full seventy-five thousand
are sunk in all the pollution of sin, and groping their way through life
in all the darkness of nature. As we passed from place to place, we
told within the cottage, beneath the shade tree, and by the wayside,
of a God and of a Savior. Thousands listened to the words of salvation for the first, and many for the last time.
" Already some have gone down to the grave.  Yet who can limit
that mercy which gave to our race a Savior? It may have guided
souls to heaven through the instrumentality of a single sermon. But
what is to be done for those who survive? A single soul! Who can
speak its value? Who estimate the happiness it will enjoy if saved;
or the misery it must for ever endure, if lost.  Disciples of Jesus,
you who have been nurtured in the cradle of piety, whose souls have
been redeemed by the blood of the Son of God, and are soon to
stretch the wing for immortality, think of these perishing immortals."




THE KING DESIGNS TO VISIT ENGLAND.


The same autumn a new movement was made. Liholiho,
having been assured of the friendly regards of George the Fourth
and the President of the United States, cherished a desire to
make the acquaintance of these personages, and to visit their
countries, and having a propensity for roving, hastily resolved
on making a voyage to England and America.   The hearts
of kings are deep, and it is not easy to decide what were
the primary objects of this voyage, so prematurely and injudiciously undertaken, without any intimation to the authorities
of those countries of such an intention, or any assurance from
them that a visit would be well received.
His restlessness and homelessness in his own country, the conception that his pleasures might be increased, his political and
commercial knowledge promoted, his alliances strengthened, and
some special favor from King George secured to himself as a
brother monarch, were doubtless among the reasons which led
him to this step. It is possible that he intended it as an experiment to break from polygamy.  Capt. Starbuck, an American
master of an English whaleship, L'Aigle, who had shown us
kindness, touching at the islands this season, homeward bound,
offered the king and his suite a free passage to England, which
he readily accepted.
The more sagacious chiefs were not without their apprehensions that evil would befall him or them, if he should pursue his
plan without a competent and trustworthy interpreter and instructor: and therefore, to meet the case, they, in concurrence
with the king and Kamamalu, interested themselves to secure the
services of Mr. Ellis.  He, willing to attend him as a Christian teacher and interpreter, and desirous to remove Mrs. Ellis to
England on account of her severe and protracted illness, made
known his readiness to accept the service, provided his family
could accompany him, under the care of Dr. Williams, the surgeon. The rulers offered to pay Capt. S. for their passage, but
he objected-first, because he had not room. His surgeon, Dr.
Williams, sympathizing with the missionary family, offered to
give up his state-room for their accommodation. The captain
then affrming that he was not allowed to carry passengers to
England for money, and that to overcrowd his ship might affect'
his insurance, persevered in declining.
The expedient of fitting out the Cleopatra's Barge, for the
accommodation of the party, including Mr. Ellis and family, was
considered by the king and chiefs. But either skill, courage, cash,
or time failed, and the king, foregoing the aid of Mr. E., concluded to dash ahead, as in his visit to Kauai. From among his
wives he selected Kamamalu to attend him, who was not only
a favorite and the most interesting, but had been charged by their
common father with special duties towards her fraternal husband.  For his suite, he selected Governor Boki, and his
wife, Liliha; Kekuanaoa, subsequently governor of Oahu; Nai



DEPARTURE O' LIHOLIHO AND KAAMMALU.


203


kekukui, of similar rank; Manuia, and a son of Mr. Young, bv
a native woman of rank. Nominating his little brother as his successor, in case he should not return, which he ought to have considered, and perhaps did consider, extremely doubtful, he left him
and the government in the hands of Kaahumanu and Kalanimoku.
The party embarked from Honolulu on the 27th of November,
1823. Novel and interesting to the nation was the embarkation
of their sovereign and his suite on board a foreign ship, for a long
voyage, putting himself into the power of an irresponsible foreigner to visit distant countries, as tradition represents Lono, one
of their former gods, to have done. They could not, of course,
tell what might probably befall their king and his company, in
whom many were interested as relatives, nor whether they should
be likely to see them again; nor whether the government could
stand unshaken without a present king, to whom all acknowledged allegiance. They, like ancient Asiatics, lifted up their
voice and wept. That parting scene was touching, even to
strangers, and particularly to us, who then had our last interview
with several of the number, over whom we had, for more than
three years, been striving to exert influence for their instruction
and conversion.
It had not been wholly in vain. The king, as he had done before, again recommended attention to the instruction of the missionaries; and Kamamalu distinguished herself as she was wont
to do. This Amazonian lady, about twenty-six years of age,
tall and portly, of queen-like air, yet affectionate, filial, courteous,
patriotic, and friendly to the missionary cause, breaking away
from mother, sisters, home, and native land, appeared exceedingly interesting in taking leave of the nation. Few educated
ladies could have been more so, had they been called to leave
their home, with the expectation even of never seeing it again.
Standing on the stone quay near the boats, looking around with
open countenance, she, in a tender and plaintive strain-an elevated and poetic impromptu, poured forth eloquently her parting
salutation-her last farewell:
" 0 skies, O plains, O mountains and oceans,
O guardians and people, kind affection for you all.
Farewell to thee, the soil,
O country, for which my father suffered; alas for thee!"
Then, with a bold transition and strong apostrophe, she addressed, in similar style, her deceased father, Kamehameha; and renewing her professions of regard to his authority, her persevering
adherence to his charge to follow her husband faithfully, she said,
" We both forsake the object of thy toil.*
I go according to thy command:
Never will I disregard thy voice.
I travel with thy dying charge,
Which thou didst address to me."
* The conquered country.




204


THE RANK AND POSITION OF KAAHUMANU.


What an ornament to her nation might this noble woman have
become had she from her childhood been trained in the Christian
religion, or had she been indulged with some years more of
thorough instruction in the most useful knowledge, attended with
the divine blessing!
As the company entered the boat and shoved off, the people
thronged the shore and uttered their affecting response. Their
loud weeping and parting salutations mingled with the roaring
of the cannon on the walls of the fort, while the voyagers spread
the sails of their ship and took their departure. Their persons
were soon beyond our ken, and the hull and sails and masts soon
disappeared behind the rolling billows.
There should have been some good and important object to
justify such a movement, and it should have been so far declared,
that the nation might have had the satisfaction of acquiescing
intelligently. It was, perhaps, one indispensable link in the
chain by which the true interests of the nation were to be secured,
though he may not have meant so. The sinking of the masts of
their king's ship and his departure were, to the minds of some
of the people, like the letting him down in a coffin into the
grave. Doubtless the hand of Providence was, in this event,
moving in mercy to the people for their salvation; for how far
soever it might have been from the calculations of the adventurous monarch, it opened the way for the introduction of a policy
far better than he had pursued.
Iaahumanu, alluding to this movement in addressing the chiefs
and people assembled at Kailua, some two years later, and affirming what I never heard contradicted by any Hawaiian, friend or
foe, though conceited, interested, and ill-designing men, of foreign blood, have attempted to give a different view of her standing, said: " My husband, the departed, was correct according to
the former system. The country remains. Men depart. My
husband diligently sought the true policy. He left me the charge
over his son. We took charge, but he would not hear. He forsook his father's policy, and went to Britain to seek a hakuaina,
a landlord. He fled from me and forsook me. You and I abode
by the ancient policy till he departed. This is Kaahumanu who
speaks.  Make good your heart, and obey the Word of our
Iord."1
On board the same vessel, the Frenchman, J. Rives, took
a secret passage, a small circumstance by itself, but connected
with greater events yet to be noticed-events of unhappy consequence to the Hawaiian nation, and to individuals of other nations,-French, English, and American.
The ship passed round Cape Horn, and put in at Rio Janeiro
for repairs and refreshments. The king and his suite there received respectful attention from the British consul-general and
the constituted authorities, and passed on for England, where we




GOVERNORSHIP OF MAUI-DISPERSION OF THE CHIEFS. 205
leave them, for the present, to notice what immediately followed
at home.
The departure of the king, and the opportunity thus afforded
Kaahumanu as superior, and Kalanimoku as second, to hold the
reins of government, formed a new epoch in the affairs of the
nation. Many of the chiefs, from different parts of the islands,
being assembled at Honolulu, on the occasion of the departure of
the king and queen and Gov. Boki, not perturbed or disconcerted,
but rather feeling more at liberty to breathe easily, remained together a few days. No disorders appeared to arise in consequence of so singular and material a movement. On the other
hand, Kaahumanu, and Kalanimoku who took charge of affairs at
Oahu, and in general acted as the right hand man of the queen,
with the co-operation of Keeaumoku, Adams, Kaikioewa, Hoapili, Kekauluohi, Kapiolani, and Naihe, made special efforts for
forwarding the cause of schools, and the observance of the Christian Sabbath, and a general attention to missionary instruction.
Some were, however, disposed to suspend their opinion on the
subject of religion till they should hear a full report, through the
voyagers, from England-the land of Christianity and Christian
rulers. They were not yet willing to take up any heavy cross,
or deny themselves much for the good of others, or for the glory
of God.
Keoua, the acting governor of Maui, who had been some time
instructed and was favorably disposed, died at Honolulu on the
day of the king's departure, and was interred the following day.
Wahinepio, a woman of stern heathen character, the sister of
Kalanimoku and Boki, and cousin of Kaahumanu, succeeded him
for a time. But Kaahumanu eventually appointed Hoapili, her
brother-in-law, to that office, which he sustained with dignity till
the general triumph of Christianity in the islands.
At the breaking up of the consultation, five days after the king's
departure, the chiefs, who had come to Honolulu from other
islands, repaired with their retinues to their several homes
or posts of duty.   Embarking on board eight brigs and
schooners, mostly owned by them and under native commanders,
leaving the harbor in regular and quick succession, and spreading
all their white sails to the six knot N.E. trades, and stretching
over Waikiki Bay, in full sight from the mission houses, they
gave us a beautiful and striking illustration of their advancement
in navigation, and of the facility, safety, and comfort, with which
they could pass from island to island, for pleasure or business,
instead of depending on their frail canoes. This peaceful and
apparently commercial scene, not only showed their ability to
make progress towards a state of civilization, but was symbolical
of the liberty and facility now expected to be extended to those
who desired it, to acquire the knowledge of letters and of salvation, and to practise the duties and enjoy the privileges of the
Gospel.




CHAPTER IX.
FIFTH YEAR OF THE MISSION, AND FIRST OF KAAHUMANU.-1824.
Introduction of the gospel at Hilo and Puna-Naihe and Kapiolani's house of worship-New station at Kealakekua Bay-Reform meeting at Honolulu-Kaahumanu a pupil at school examination-Schools a substitute for heathen sports —
Parting with Kaumualii-Description of Waimea, his home-Hanapepe-Hoolua-Attempt to recover the C. Barge-Death of Kaumualii —Burning and rebuilding a church-Rebuke of a prophetess-Appointment of Kahalia-Insurrection-Victory-Kaahumanu's fast and visit to Kauai-Letters from Kalanimoku-Kaikioewa made governor-Return of the warriors.
IT was now time to occupy a new post on the largest island of
the group. The wide and open field in the eastern part of Hawaii having been carefully explored by the missionaries, and found
to present peculiar claims, the mission took a station there in the
early part of 1824. To accomplish this at some sacrifice, Mr.
and Mrs. Ruggles, freely leaving Kauai, where they had happily
labored three years, and Mr. and Mrs. Goodrich, of the reinforcement, were associated and employed to commence the new station
at Waiakea, central for the large districts of Hilo and Puna,
which extend along the seaboard about eighty miles. They embarked from Honolulu about the middle of January, on board the
schooner Waterwitch, a vessel of thirty tons, owned by J. Hunnewell, Esq., who kindly volunteered to accompany them, and
navigate the vessel for them. They were accompanied by Dr.
and Mrs. Blatchley, for a temporary stay, by Messrs. Ellis and
Chamberlain, on a missionary excursion, and Mr. and Mrs. Ely,
bound to Kona. The little schooner, deep, full, and overflowing,
accomplished the passage to Hilo in ten days, being nine days at
sea. On their way, they touched and spent the Sabbath at Lahaina, where Mr. Ellis preached to a great concourse, and were
encouraged by decisive evidence of progress. This company of
thirteen arriving a little after midnight at this new station, and
needing hospitality such as none in the place but the mission
family could give, and several of these being at this time ill, put
to the test the kindness and tact of Mrs. Stewart who gave them
a cordial reception, and as she was wont, cheerfully contributed
to the comfort of her guests and fellow-laborers.
They had, while here, a striking view of the majestic.a-ilakea, distant about 120 miles, whose icy and snowy summit glittered in the morning sunbeams, beckoning them onward to the
station beyond its south-eastern base. Refreshed by the hospi



TAKING A NEW STATION AT HILO.          207
talities of this new station, they re-embarked on Monday morning, and beat out between Maui and Molokai, and during the
week were favored with moderate trade winds, whereas, had they
been met with such a gale as often blows there, at that season,
they would probably have been forced back and had their decks
swept. The morning and evening sacrifice was daily offered on
board, and the spirit of accommodation strove to make all comfortable. Still, there were some privations, as the commander
and some of the passengers were not below deck during the nine
days and nights at sea. Passing to the eastward of Maui, and
along the north-east part of Hawaii, they anchored in Hilo bay
about sun-set, and landed before dark with a few necessary articles. They at once prepared their lodging in a large thatched
building, seventy feet by thirty, designed as a shelter for canoes,
timber, and other articles, and, by order of the chiefs at Oahu,
appropriated to their use. It was without floor, partitions, or
windows; and though the canoes were removed, a large pile of
long timber still occupied the central part of the building, near
the rude posts that supported the ridge-pole. Ushered into this
new missionary mansion, Saturday night, they were allowed,
without annoyance or assistance from the stupid inhabitants, to:ake care of themselves as well as they could. With a little salt
pork, ship bread, and tea from the vessel, kalo and potatoes, and
a single fowl procured of the natives on shore, a supper was
soon prepared for the company of seventeen. The cooking was
performed at a little fire kindled on the ground between the pile of
timber on one side, and midway between the two extremes of
the house. Around this Mrs. Ruggles and her native domestics,
moving in the light of the fire and a taper,-a light insufficient to
dispel the darkness from the immense building,-reminded the
spectator at the wide entrance, of the tales of earlier times. On
the other side, the rest of the company engaged in bringing in
and putting up bedsteads, and cloth or mat partitions for their
sleeping apartments. For their missionary table, two long, rough
boards were brought from the vessel and put up, one end resting
on the central pile of timber, and the other on boxes. Around
this, when spread with their frugal fare, the company, with sharpened appetite after the abstemiousness and privations attending
their voyage, cheerfully gathered, and with a peculiar zest, enjoyed their evening repast, reserving a portion for breakfast.
The next day, the duties of preaching and public worship
engaged their attention. To favor this, Kaahumanu had offered
the use of another building of similar structure. It was well
filled by the people and missionary company, to whom Mr. Ellis
preached. In the midst of the service, a large pet hog, black
and fat, asserting equal or superior right to occupancy, marched
in, swinging her head armed with huge tusks.  The native
crowd, not daring to resist her, gave way, forcing the preacher
and his friends from their position. The murmurs of surprise




208


SWINISH HAWAIIAN FAVORITES.


and apprehension among the natives rose to boisterous shouting,
and the congregation, retreating through the great doors at each
end, left the hall of audience to the persecuting beast, whose
rights were regarded, by high and low, as superior to those of the
people, having been tabued, and often fed from the mouth of a
native.   Her feeder, more bold or skilful than the rest, approached
the animal, and by repeated, gentle passes of the fingers on her
bristly back, composed her to a sort of mesmeric sleep, more
easily than leviathan is tamed.    The congregation then resumed
their places, and the preacher was allowed to finish his discourse.
This hog was a tabu pet of Queen Kaahumanu, and bore her
name.
Hawaiian females were not fastidious, in those days, in the
choice of pets.   The missionaries who visited Kapapala in Kau
the year before, give an amusing anecdote of a curly-tailed favorite sleeping with two sisters in the neighborhood of the volcano.e
The schooner, on Monday, discharged the residue of the baggage
of the two families, and of Dr. and Mrs. Blatcheley, whowere to
stay a few weeks; and soon proceeded round to Kailua, where
Mr. and Mrs. Ely were disembarked, to enter on the work in
Kona.    The rest returned to Honolulu.
The laborers at Hilo commenced the work under some discouragements, if the ignorance, stupidity, and vices of the people, of
all classes, might be regarded as circumstances of discouragement.
But were it not for wickedness, stupidity, ignorance, or superstition, for what purpose would foreign 'missionaries need to go
among them?      Though our mission had now been in the islands
nearly four years, yet some of the people of Puna and Hilo were
as much    afraid of the   palapala, as they had been of Pele.
Some retained their superstitious regard to the volcanic deities.
Some, in their self-complacency, questioned or doubted whether
any benefit equal to the trouble, could be obtained by attention
* "Here," say the exploring~ missionaries, "we observed a species of favorite
that we had not seen before. It was a curly-tailed hog, about a year and a half old,
three or four feet long, and in tolerable order. He belonged to two sisters of our
host, and joined the social circle around the3 evening hearth. The hog waas lying by
the side of them when we arrived. During the whole of the evening he closel r
followed every movement they made, and at supper put forth his nose and received
his portion at their hands. According to custom, they washed their hands after their
meal, and then passed the bowl to the hog. At the usual time for retiring to rest,
these two ladies spread their mats and kapas on the ground in one corner, and, as is
the usual practice, lay down to sleep with their clothes on. The hog waited very
quietly till they had taken their places, when he marched over their kapas, and"
stretched himself along between them. The large kapa that covered theta all was
then drawn up by one of them to his ears, after which she reclined her head on a
pillow by his side. Till this time we had maintained our gravity, but happening to
look that way, and seeing the three heads all in a row, and the pig's black ears standing up in the middle, we involuntarily burst into a laugh. This disconcerted them
a little. The hog lifted up his nose and grunted; and the host inquired the reasoe
of our laughter. We told him the occasion of it. He said his sisters had a great
attachment for the hog, having fed it from the hand ever since it was a few days
old, and did not like to have it sleep with the other hogs out in the cold; adding, that
if it were to be put out, it would make such a noise all night at the door, that no one
in the house would be able to sleep." — Tour roiund Hawaii.




DARKNESS AND SECLUSION OF HILO.          209
to missionary instruction. Some demanded what temporal advantages could be derived from listening to preaching. Some asked
a malo or girdle a day; others a shirt a week, as a compensation
for attending school, allowing the missionaries to give their
time and strength to teach them, and find themselves.
That temporal advantage should have been the first question
with the poor peasant in the blindness of pagan Hilo, is not very
strange, since the same spirit so often appears in the enlightened
and affluent merchants and nobles, lords and kings of the earth.
To the Hawaiians, as to the mass of mankind, that from which
they could not expect worldly gain or pleasure, was as nothing.
The natives of Hilo, when urged by the deputation, as they
passed through, to attend to education and the worship of God,
objected, on the pretence that it would interfere with their secular business. There was now no trustworthy chief or influential
head man resident at Hilo. The intercourse, moreover, between
Hilo and the other stations, to say nothing of other parts of the
world, was difficult and unfrequent. Nor was there, besides the
missionaries, a civilized family on that side of the mountains, or anywhere much short of a hundred miles; and but one or two on the
island; and the rough country between them could, for the most part,
be travelled only on foot.
But dark and forbidding as Hilo was at that time, schools were
commenced; native teachers, from other districts, came to their help;
and chiefs, instructed at other stations, favored their efforts. In two
months, a house was erected for the families, by order of Kalanimoku, and a church, the ninth erected in the islands, during our
first four years' labor, was soon finished in the frail Hawaiian style,
and the Gospel made known; and in a few years, a new face of
things appeared, and from these small beginnings the work
there has gone forward like a river.
The romantic might easily imagine Hilo to be a very inviting location, among barbarians, on account of the beauty,
grandeur, and wonders of nature, which are there so interesting.
Nay, it may too be thought, even by the sober, pious mind, to be
now a desirable residence, because the wonders of nature and
the wonders of grace are there united and so distinguished; yet,
to this day, no civilized family on earth is known to have chosen
it for a residence, except those who are sent there to dispel the
moral darkness, and to watch over the spiritual interests of thousands too indigent and too imbecile, with all the salubriousness
and fertility of their rough country, to give a decent maintenance
to their missionaries in their arduous labors of love.  Such a location could hardly be chosen by a cultivated family, for the sake
of its privileges, unless doing good to the needy be esteemed, as
it justly might be, a privilege.
Another part of the same island was now to be supplied.
The chiefs, Naihe and Kapiolani, were, for more than a year
after the arrival of the reinforcement, very solicitous to secure for
14




210            NEW CHURCH AT KAAWALOA.
themselves and people, a missionary to reside at their place, at
Kaawaloa, on the north side of Kealakekua Bay.  It was very
difficult to spare a man from the other portions of the field, while
it seemed almost indispensable that two families should be located
at each of the occupied stations. Kapiolani seemed so deeply interested in this commendable object, that we generally encouraged
her to persevere in her efforts, in the hope that she would, at length,
succeed, when it should seem good to our Great Director. Having
made applications, during a period of six months after the arrival
of the reinforcement, she wept when she thought her importunity
had failed, and she must remove from Honolulu, where she had
been instructed in the best things, to her old heathen home, on
Hawaii, without a kumu to lead her, her husband, and her people, in the paths of Christianity. How tardily do the churches of
Christendom move to meet the wants of the perishing in heathen
lands! She went mourning back to her place-the scene of strife
between her predecessors and Captain Cook and his party-and
there continued seeking and asking for a missionary, and with
uncommon energy preparing the way there for the establishment
of the Gospel.
Kamakau, Naihe's head-man, advanced in years, but interesting, inquisitive, and communicative, was ready to aid her. Alapai
and Kuhio, stewards of Naihe and Kapiolani, appeared also to
espouse the missionary cause. These five persons constituted, at
that early period, a sort of mission for the promulgation of the
Christian religion, in that region. They not only urged forward
instruction in schools, but maintained religious worship on the
Sabbath, in two or three different villages, where some of them
would lead in prayer, read, sing, and exhort, and tell of the great
salvation.  In these cases they were heard with attention.
Naihe and Kapiolani frequently sent a boat or canoe, on Saturday,
to Kailua, some fifteen miles, to bring a missionary to preach to
them on the Sabbath, and again on Monday to carry him back.
So strong was the desire of these chiefs and their coadjutors to
have the Gospel preached to them and their people, that they
built a convenient house of worship, sixty feet by thirty, and continued their importunate request, to the mission, for a preacher.
Meantime, the missionary on his visits preached to attentive congregations, under the spreading branches of a large kou tree,
within a few paces of the place where Cook fell; and occasionally,
to ruder hearers, on the opposite, or Kealakekua side of the bay,
in a grove, where the mark of a ball from Cook's ship was still
visible in the trunk of a cocoanut tree.
Their new church, built with care and neatness, in the Hawaiian
style, being completed, Mr. Thurston, by invitation, preached the
dedication sermon, March 29th, 1824.  Great propriety of demeanor was manifested both by chiefs and people.  A large
assembly listened attentively to the Word; and the whole scene,
as proof of progress, as a new offer of salvation to the multitude,




TAKING A MISSIONARY STATION WHERE COOK FELL.  211


and as a promise of the further and rapid advance of Christianity
here, was exceedingly interesting. Moving steadily and energetically towards their object, to secure a preacher, Naihe and Kapiolani proceeded to rear, near their own dwelling, a good thatched habitation for the accommodation of a missionary family, whom
they proposed to supply with fresh provisions, and water for drink,
the latter to be brought two or three miles by hand.  They extended a pressing invitation to Mr. Ely, who was yet unsettled, to
become their missionary. Mr. Whitney being willing alone to
take charge of Kauai with occasional help, till Mr. Ruggles, temporarily assigned to Hilo, could join him again, or additional helpers
could be obtained from the United States, the means were more
obviously at hand, for occupying Kaawaloa.  In April, Mr. and
Mrs. Ely were welcomed at this interesting spot.  They had
spent some time at Honolulu and Kailua in the study of the language, and they now took up their abode at Kaawaloa, in the house
so generously provided for them, by those interesting chiefs, and
entered into the work with pleasing prospects of an early harvest.
Having now six radiating points of missionary influence and
Gospel light, each, for the most part, about one hundred miles
from the other, and extending along about four hundred miles from
the north-western to the south-eastern extremity of the group, we
were in circumstances more favorable than before, for superintending the instruction of the whole population who might choose to
be instructed, and for conveying the invitations of the Gospel to
the mass of those who desired or could be induced to hear.
Thousands had heard, and thousands showed some desire to hear,
and some a desire to receive and obey the Gospel; yet a great
proportion of the people were still enveloped in deep darkness.
The dry bones of the valley were many and very dry. But there
was a motion, a slight shaking, a tendency towards moral life and
action sufficient to show that the energy of the Divine Spirit was
readytogive efficacytothe appointed means. The instrumentalities
needed for effecting the desired changes, were the written Word
of God, schools, the magistracy, the Christian ministry, and the
arts of civilization. The feudal policy of the rulers, and commerce so far as it had yet exerted influence, all unsanctified,
seemed, at first, rather as hindrances than helps, and needed purifying in order to work well.
As the belief of Christianity gained ground in the minds of
the rulers, we were happy to see a corresponding desire to do
what seemed to them proper to do, towards enlightening and
reforming the people.  When we urged them to undertake this,
according to their knowledge and good pleasure, we refered them
to the word and will of God as the standard, and desired them to
follow it themselves, and use their best influence to have their
dependents understand, adopt, and practice, the principles inculcated in the Bible.
In April, 1824, a special meeting was held in Honolulu, at a




212


REFORM MEETING AT OAHU.


school-house, which had been erected by Kamamalu, for the instruction of her dependants before her departure for England.
Kaahumanu, Kalanimoku, Kaumualii, and other chiefs, head-men,
and native teachers, and the missionaries, were present. The
subject or matter of business was national reform.  It was new,
important, and difficult, for semi-barbarous rulers to manage, and
not very easy for missionaries. Something was needed here, different from the arbitrary edicts of secular power, which could send
20,000 men to the mountains to cut sandal-wood for traders, who
were never heard greatly to object to that mode of using the prerogatives of Hawaiian sovereignty. It needed something different
from the voice of a householder, who can say to his servants,
c Make ready my supper."   They hardly knew how to begin,
when they had come together, and none could easily tell them.
There was a difficulty, not easily appreciated, attending the attempt to induce the rulers to take the lead themselves, and at the
same time to exert their influence, not only rightfully, but to the
satisfaction of the people, without whose voluntary and hearty concurrence, little or nothing could be accomplished to meet our
wishes. Providence had made them leaders, and it was suitable
for them to begin and do for the people and for themselves, what
now devolved upon them.
I asked Kalanimoku to state the object for which they had come
together. He turned to his superior, Kaahumanu, and said, " Is
it not to make known our manao, resolution, concerning thepalapala and the law of God?.  "It is," she replied, and added
' that it was her determination, to attend to the instruction of the
missionaries, and observe God's laws herself, and have her people
instructed in letters and the new religion."
Kalanimoku, who was forward of her in attachment to our cause,
encouraged by the earnestness and consistency of Keopuolani,
Kaumualii, and all the missionaries, whom he had seen and heard,
seemed now to be ready, according to his ability, to take a
leading part.  He made a stirring address, in which he happily
contrasted the old religion with that which was proposed to them
by the missionaries, and their former condition with the prospects
now opened before them. He avowed his determination to apply
himself to the means of improvement now offered, to observe the
Sabbath, keep the law of Jehovah, and have his dependants and
people, generally, attend to missionary instruction. He decidedly
recommended the adherence of the people to the system of religion now proposed to them, and demanded of the other chiefs,
and head-men, and teachers present, whether they concurred with
him. Kaumualii, Kealiiohonui and others, promptly replied in the
affirmative,./e."'
Kalanimoku, gratified with apparent success, said, " This should
have been done before, but for the dissipation and distracting influence of the king, roving about, hurrying from place to place,
and diverting the attention of the people." Obviously in this case,




KAAHUMANU AT A SCHOOL EXAMINATION.         213
subjects and subordinate chieftains were in advance of their sovereign, in their desire for reform. They had been waiting for permission or opportunity for securing benefits from instruction, which
the habits and engagements of the king, and his unwillingness
that others should excel him, had, to some. extent, denied them.
He had, however, doubtless to the public advantage, been induced to give his consent to the labors of the missionaries, and his
approval of their system of instruction, had himself heard them,
and like Herod, had done many things, though not with a perfect
heart.
On the adoption of this very gratifying resolution, which the
missionaries strongly commended as calculated to promote the
public good, they took occasion to urge on the rulers and the native
teachers, in their attempts to carry it out in practice, the importance of discountenancing among other evils, every species of
gambling. For much of the time of the people was devoted to
games, in which money and articles of property were staked, the
chance of winning something forming the principal charm in all
their sports. The evils of this practice, the indulgence and cultivation of covetousness and envy, which God forbids, and the increase of destitution and misery instead of wealth and happiness,
were pointed out.  Gambling was shown to involve the wasting
of that time, which, in the existing emergency, was needed for
moral and mental culture of a better character than any of the
engagements of heathenism afforded, and for the honest industrial
pursuits of life, which were indispensable especially for a people
so destitute.
So successful was the effort to make the change here contemplated, as probably to lay the foundation for the oft repeated allegation, that the missionaries had deprived the nation of their amusements.
The progress of Kaahumanu for two years had been highly
encouraging; for, notwithstanding her age when the missionaries
found her, the doubts she so long entertained as to success, should
she attempt to learn, the slowness with which she began, the incompleteness of the means of instruction, the infrequency of
opportunities for her successful application to study, as well as
the unfavorable influence of her former habits of life, she had now
conquered some of the difficulties in the way not only of learning to read and write, but also of declaring herself both a learner
and a friend of Christianity.
Proud as she had been of her rank and superiority, she was
willing now to appear with her subjects as a learner at a school
examination at Honolulu, on the fourth anniversary of the debarkation of the pioneers of the mission; and she availed herself of
the opportunity of expressing a thought of what she had learned
and valued, which interested many, though in any other circumstances it would hardly deserve to be remembered at all. She
wrote, signed, and presented for inspection the following:-..




214


KAAHUMANU'S REQUEST FOR BAPTISM.


" This is my word and hand-I am making myself strong-I declare in the presence of God that I repent of my sins, and believe in God our Father."
There were five hundred pupils present, among whom were
several high chiefs besides Kaahumanu, viz., Namahana, Kinau,
and Kekauluohi, who exhibited good specimens of hand-writing,
ability to read, and some acquaintance with Christianity.
As an exercise somewhat peculiar to our schools, but falling in
with the habits of the people, to them, at that time, pleasing and
useful, was the joint and spirited cantillation of some Scripture
passages, which some schools committed to memory. With this
exercise the old queen seemed excited and delighted, more than
we had ever seen her at a dance, or scene of mere amusement.
Approaching the close, the interest appeared to rise; and as the
pupils who were trained to it came out in exact time upon the
last line, and with elevated and united voice, shouted, " Hoolea
ia lehova,-Praise the Lord," the queen, imagining that God
was present, or was descending upon us, exclaimed, " Ua ilihia
au!" expressing, as I supposed, the feeling described by Eliphaz, when he said,
The Spirit passed before my face,
The hair of my flesh stood up."
She recommended to the people to forsake their former evil
practices, and to walk in the new and the right way, to attend
diligently to the means of instruction, and to obey the law of
God. To those who heard her she kindly put the question,
" Are you willing to unite with me in this good work?"  Many
at once shouted their assent, (a le!7?
Then she felt strong, and asked what hindered her from being
baptized. She was, perhaps, led to this request now, because
she had been told that a true disciple of Christ, in her standing,
would use influence to have the people forsake sin and serve
God. But however gratifying appeared her beginning, and how
desirable soever it might be to have her baptismal vow, or solemn
public pledge, given before the church and the world, to be on
the Lord's side, we dared not authorize such a step till we had
more decisive evidence that she had been born from above by
the power of the Spirit of God. We had no confidence in baptismal regeneration, or the efficacy of consecrated water to wash
away sin. Nor did we baptize any hearers of the Gospel, merely
because they were hearers, or, as such, asked to be baptized.
Kaahumanu stood, at that time, on the same ground with many
others in the nation. The same truths, the same divine laws, and
the same system of redeeming mercy which, united with the
same missionary influences, were gaining her confidence, being
presented with equal clearness and force to the minds of thousands, were, by the divine blessing, making, simultaneously, a




SCHOOL EXERCISES SUBSTITUTED FOR HEATHEN SPORTS. 215
similar conquest over multitudes, whom a careless spectator might
have suspected of adopting the form of religion in obedience to
the will, or in imitation of the example of Kaahumanu.
At any rate, elementary instruction in reading, writing, morals,
religion, arithmetic, geography, sacred song, and sacred history,
spread rapidly over the whole group, extending more or less
(in the course of a few years from this important forming period)
to a third of the whole population. In the meantime, the heathen sports of the nation nearly disappeared.
It was not a matter of wonder that any agreeable substitute,
moral, literary, or religious, which should be generally adopted
by the people in the place of gambling, or any influence that
should speedily put an end to the practice of that vice, while our
proposed substitute was openly and diligently, but kindly, urged
upon the mass, should be supposed, whether correctly or not, to
have nearly abolished the sports of all classes of the people
throughout the Sandwich Islands.  The experiment was interesting.
Whether anything like the early schools in the Sandwich
Islands could be substituted for heathen amusements and follies,
in unevangelized or apostatized countries, where there exists
already a literature opposite in its tendency to the object of Christian education, may be a question much more easily raised than
answered. It was easy for vain men to accuse us of interfering,
unreasonably, with the amusements of the chiefs and people. It
was easy for those who thought their sports foolish and injurious,
to call in question our right to oppose them. And it was, moreover, not very difficult for good men to sneer at the shabby
appearance of Hawaiian schools, the incompetency of the native
teachers, and the magisterial patronage they enjoyed; and even to
think those schools had soon accomplished all they could accomplish, and might, without loss, be abolished. But whatever unfriendly views might have been taken of missionary influence, and
whatever want of adaptedness to the state of other countries might
have been apparent or imaginary in Hawaiian schools; to us it
was a consolation, in the toil of bringing a nation to an acquaintance with letters, morals, and the true religion, to find at length
that a large portion of the people, of all ages, could be induced
to collect in schools; and to have ourselves the exclusive privilege of furnishing them with reading matter, and putting into their
hands, and bringing into contact with their minds, such books
only as were designed to have a salutary tendency, or were, on
the whole, favorable to the service of God.
This may have been one of the secrets of success among the
Polynesian tribes, who have been taught, by Protestant missionaries, the knowledge of letters and the Word of God. Let spectators laugh at the wall which they think " a fox could break
down," and despise the unfurnished and unsightly school-houses
of grass and poles; yet we will rejoice in the immeasurable ad



216


VISIT TO THE WAIMEA STATION.


vantages of native schools, opened in rapid succession for the
benefit of 100,000 souls, heretofore without an alphabet; for
they were the centres of moral influence, the means of inculcating Christianity generally through the land, not only by
tracts, books, and the Scriptures, while the nation had no access
to the printed mummeries of superstition, or the literary blasphemies of atheism, but as affording important facilities for missionaries, pious rulers, and native teachers, to make known to all
assembled there the invitations, the claims, and promises of the
Gospel of salvation.
It is on the whole creditable to any people to find their churches
and school-houses as substantially built, and as carefully finished
as their own habitations. At this period Kaahumanu, at Honolulu,
and Governor Adams Kuakini at Kailua, had each a decent two
story framed house erected for themselves; but the mass of the
nation lived in their frail thatched huts.
It being deemed advisable, from the solitariness of Mr. and Mrs.
Whitney at Kauai, and the state of the island which they now
occupied alone, that I and Mrs. B. should join them for a time,
Mr. Stewart temporarily took my place at Honolulu, and united
with Messrs Ellis, Chamberlain, and Loomis, in the labors of that
station. On leaving my post, we called on our chiefs, at Kaahu —
manu's framed and ceiled house between the fort and the harbor;
and intimating my intention to visit Mr. Whitney, and travel round
the island of Kauai, we interchanged the parting salutations with
Kaahumanu, Kaumualii, Kalanimoku, Kealiiahonui, and others,
exhorting them to stand firm by the Word of God, and make themselves strong in his work.  Kaumualii we found here, seated at
his desk, writing a letter of business.  We were forcibly and
pleasantly struck with the dignity and gravity, courteousness,
freedom and affection, with which, on finishing his letter, he rose
and gave us his hand, his hearty aloha, and friendly parting smile,
so much like a cultivated Christian brother.  This was our last
interview with him.
We embarked at 4 P. M., May 2d, on board the Washington,
Captain R. Swain, who kindly gave us a passage; and passing
Barber's Point, where Captain Barber had wrecked his ship, in
the days of Kamehameha, we crossed the wide channel by night,
and by eleven o'clock the next morning, reached Waimea roadstead. Captain Swain, Mrs. B., and myself, stepped into a boat
suspended on the davits near the quarter rail, and when comfortably seated, with our two children, were quietly " lowered"
till the boat rested on the water; then, rowing near to the shore,
took advantage of a good roller or wave, and ran in upon the
beach in safety, about one hundred rods west of the fort, where,
at almost all seasons, a whale-boat or canoe can successfully land.
We walked to the bank of the river, some eighty rods from its
mouth, and crossed to its eastern bank in a canoe, which Mr.
Whitney had provided for us, who, with his family, gave us a cor



I




Village of '7,ramea, 'Kaua4. Page 217




DESCRIPTION OF WAIMEA, KAUBUALII'S HOME.


217


dial welcome. His humble cottage and chapel were located on a
narrow glebe, between the river's brink and a steep cliff, quite near.
Before his door, or between his dwelling and the river, were several fine kou trees, affording a dense and- cool shade, agreeable
and ornamental. In the rear, a grove of cocoanut trees, of unusual
freshness and beauty, extended along under the cliff. The beautiful river, formed of the limpid waters of two rapid streams,
descending from the mountains in the north, here, for a mile, is
broad, deep, and silent, and passes within a few rods of the missionary premises. It glides almost imperceptibly along, while
the sportive fish leap out from its smooth surface, or play incautious around the native angler's hook, till it meets the sandbank, thrown up at its mouth, by the never ceasirig action of the
sea. There, through a narrow channel cut by its own force, its
waters pass briskly into the sea, by pulsations, being unequally
resisted by the waves from the ocean.  The surf often tosses
itself to the top of the sand-bank, which stretches along between
the sea and the valley, and is fifteen or twenty feet above the
ocean level. For a few moments, it beats back the river, which,
as the wave recoils, pursues it again, and pours its torrent into
the sea, till met by another surge, heavy enough to resist it again,
as the turbid billows of a restless world rise successively to check
the current of that blest stream, whose gentle and untiring flow
" makes glad the city of our God."
This valley contains about four hundred habitations, including
those on the sea-shore. The numerous patches of the nutritious
arum, and the huts or cottages of the people, were beautifully
interspersed with the bread-fruit, the cocoanut, and the furniture
kou, the medicinal Palma Christi, the oleaginous candle-nut, the
luscious banana, and sugar-cane. On each side of the valley, the
country rises, with easy ascent, towards the interior, forming, at
length, precipitous walls to the valley, or river-bed, which overlook the tops of the highest cocoanut trees, growing at their feet.
On the east bank of the river, at its mouth, stand the fort and
national banner. In the distance, to the westward, appear Niihau,
and the islets, Lehua and Kaula.
To a spectator from the missionary's door, or from the fort, or
either precipice, is presented a good specimen of Sandwich Islands
scenery. On a calm and bright summer's day, the wide ocean and
foaming surf, the peaceful river, with verdant banks, the bold cliff,
and forest covered mountains, the level and fertile vale, the
pleasant shade-trees, the green tufts of elegant fronds on the tall
cocoanut trunks, nodding and waving, like graceful plumes, in
the refreshing breeze; birds flitting, chirping, and singing among
them, goats grazing and bleating, and their kids frisking on the
rocky cliff, the natives at their work, carrying burdens, or sailing
up and down the river, or along the sea-shore, in their canoes,
propelled by their polished paddles that glitter in the sun-beam,
or by a small sail well trimmed, or riding more rapidly and




21.8


WRECK OF THE PRIDE OF HAWAII.


proudly on their surf-boards, on the front of foaming surges, as
they hasten to the sandy shore, all give life and interest to the
scenery. But the residence of a Christian missionary, toiling here,
for elevating thousands of the heathen, and an humble house of
God erected by once idolatrous hands, where from Sabbath to Sabbath the unsearchable riches of Jesus were proclaimed, amid the
ruins of the bloody temples of heathenism, gave the peculiar
charm to the scene which it never had for ages of pagan darkness,
and which Cook, when he gazed on this landscape, did not expect it would ever have. For it was the opinion of that navigator, that the fairest isles of the Pacific would never be evangelized.
When the golden sun, declining in the west, had sunk below the
ocean horizon, and the short twilight had disappeared, I walked
out with Mrs. B. to enjoy the evening scene, on the bank of the
gentle river, which on a former visit had so cheered and delighted
her. We united in adoring that goodness which had hitherto led
us beside the still waters.  The natives of the valley were
gathered to their little cottages. The wind breathed softly through
the foliage. The moon rolled silently her silver orb smiling on
our evening landscape. The starry host glittered with tropic
brightness, in the lofty blue canopy. The unruffled surface of the
silent river, like a polished mirror, beautifully reflected the exact
inverted image of the native huts, the shrubs and trees on the opposite bank, and of the spangled arch above. With such a view
of the exterior of our little Waimea, the capital of Kauai, who
would not have breathed the aspiration, that its spiritual aspect
might soon be equally engaging! For this, the utmost efforts of
the missionary were required.
As most of the leeward chiefs, and many of their effective men
also, were at that time assembled on the opposite side of the
island, being called there for a new lesson on the evils of intemperance; I started soon to meet them, and to explore and preach,
and encourage schools. The lesson which some yet needed to
learn more thoroughly, was, that if the free use of intoxicating
drinks is allowed in kings, or commanders of nations, it must be
equally allowable in commanders and mates of vessels, and if a
ship cannot well be commanded by a drunken captain, much less
a nation by a drunken ruler. But who could trust a fine vessel to
an inebriate maniac; and what sane passenger could risk himself
with him 1 But through the mismanagement of a drinking captain
and crew, the beautiful Cleopatra's Barge, the favorite vessel of
the monarch of the Hawaiian archipelago, was wrecked in the
bay of Hanalei, and lay not far from the beach, dismantled and
ruined. The people had assembled for the purpose of hauling her
up, and saving what could be saved from the wreck. To reach
them, I passed through Hanapepe and Wailua.  The former lies
six or seven miles east of Waimea. It is a pleasant, fertile, well
watered valley, about 175 rods in width, along a mile or two from
the sea-shore, diminishing in breadth and increasing in depth, as




DESCRIPTION OF HANAPEPE.


219


it recedes towards the mountains, till it becomes a very deep and
narrow ravine, curving between precipitous and lofty cliffs, and
grass-covered hills. A beautiful stream from the mountainous interior leaps down from high basaltic rocks, and forming a fine
cascade at the head of the valley, flows through it to the sea.
Like the Waimea river and others at the islands, it is, at its
mouth, obstructed by sand, by which the surf seems incessantly
endeavoring to prevent its entrance into the ocean.  Where it is
thus retarded in its flow, it is from ten to twenty rods in width and
three or four feet in depth, where we cross it in a canoe, or on
horseback. It escapes by a narrow channel, which it cuts through
a sand-bank.
For the first half mile from the sea, the valley seems sterile,
and is little cultivated, but has a pleasant grove of cocoanut trees.
The rest of the valley, more fertile and more cultivated, is sprinkled with trees and shrubs, embracing a few orange trees, and
being walled up on the east and west by bold, precipitous bluffs,
rising higher and higher towards the mountains, from fifty feet to
fifteen hundred, appears from one of the palis, like an extensive,
well-watered plantation, interspersed with icalo beds and one hundred and forty cottages, and furnishes employment and sustenance to some seven hundred inhabitants. The immense and irregular precipices shut in by each other towards the interior,
obstruct the vision of the spectator looking up the valley, but beyond the pleasant opening towards the sea, the eye reaches the
distant line where the ocean seems to meet the sky.
Near one of these palis, about a mile from the ocean, Mr. Ruggles chose his station and built a temporary cottage, had a house
of worship erected, and opened a school, with the expectation of
having a preacher from America stationed there permanently.
Of his humble and now desolate cot, the walls, two feet thick
and seven feet high, were built of the common stones of the
valley, of irregular shape, laid up in mud and stubble, or broken
grass; and the simple roof of poles was thatched with grass, and
overlaid with mud. This perishable dwelling was surrounded by a
pleasant court, in which grew bananas, grape-vines, pine-apples,
cotton and Palma Christi shrubs, lettuce, and a variety of other
plants, useful and ornamental.
Here, for a time, under Kupihea and Kiaimoku, the two chieftains of Hanapepe, Mr. Ruggles, with his wife and two children,
resided as the shepherd of the valley, esteemed by many of its
seven hundred inhabitants and of the ten thousand of the island.
Back of Mr. Ruggles' cottage, I ascended a steep hill, or high
pali, that walls up the valley on its eastern side, and by a slightly
circuitous route, passed over to Wailua, through a country of good
land, mostly open, unoccupied, and covered with grass, sprinkled
with trees, and watered with lively streams, that descend from
forest-covered mountains, and wind their way along ravines to the
sea. It is a much finer country than the western part of the island,




220


ANCIENT SPORT OF HOOLUA.


over which I passed to meet the kings. In the interior, I saw a
small herd of wild cattle. Some of them, as I passed, gave me a
stern look, and retreated, without annoying me as they had once
done Mr. Ruggles, by chasing him till his native attendants frightened them, by shouting and shaking their kapas.
Not far from the birth-place of King Kaumualii, I passed one of
the favorite places used by his predecessors, for the ancient sport,
hoolua-coasting, or sliding down hill, on a sled, without snow
or ice, such as New England boys prefer.  A broad, smooth furrow is made from the height, down a steep declivity, and extended a distance on the plain, less and less inclined. This furrow is
lined or smoothly covered with a thin layer of grass, to prevent
too much friction. The gambling part, and the excitement of the
game, is much like that of a foot or horse race. The game is thus
performed. In the presence of the multitude, the player takes in
both hands, his long, very narrow and light built sled, made for
this purpose alone, the curved ends of the runners being upward
and forward, as he holds it, to begin the race.  Standing erect,
at first, a little back from the head of the prepared slippery path,
he runs a few rods to it, to acquire the greatest momentum, carrying his sled, then pitches himself, head foremost, down the declivity, dexterously throwing his body, full length, upon his
vehicle, as on a surf-board. The sled, keeping its rail or grassway, courses with velocity down the steep, and passes off into
the plain, bearing its proud, but prone and headlong rider, who
scarcely values his neck more than the prize at stake.  Gliding
with accelerated velocity for a time, then more and more slowly,
it at length stops, and another quickly succeeds in the same track.
The party that reaches the greater distance the greatest number
of times, wins the prize, or takes up the wager. Much time was
spent in such games before the introduction of schools for the elevation of the nation.
At the distance of about thirty miles from Waimea, I lodged at
the house of the chief of Wailua, who, years before, had murdered
two men in the presence of Captain Vancouver. After a coarse
and frugal supper, and a hymn and prayer, much fatigued, I
stretched myself on a rush mat spread on the ground, rather to
rest my weary limbs than to sleep for the night. Tortured incessantly, from evening till morning, by the skipping tribes, not of
the smallest dimensions, so hungry, multitudinous, busy, and poisonous, as to cover me with blotches from one dozen to two
dozen on a space as large as my hand, I found the hope of no very
distant escape from this species of cannibalism to be some solace,
while my sympathy was excited for the people, who seemed pretty
generally destined to suffer on daily and nightly from the same
source of annoyance.
On the third day, I reached the place of concourse at Hanalei
Bay, and was welcomed by the chiefs. In the midst of a group
seated on the beach, at the head of the bay, I found Kapule in a




ATTEMPT TO RECOVER THE WRECKED BARGE.


221


neat, light chintz dress, Canton crape shawl, and lace cap, having
her young, neatly dressed husband, Kaiu, by her side. I led the
evening worship with her family, and that of the governess, Wahine. The next day the chiefs, after consultation, agreed to have
public worship there on the Sabbath, and to favor the cause of
instruction.
On the Sabbath, a large concourse, including eighteen chiefs,
assembled in the open air for the public worship of Jehovah;
when I proclaimed to them the goodness of God in the gift of a
Savior to our lost race, and the duty of believing in him, in order
both to honor him and to escape the doom of those who reject
him.   Notwithstanding the bustle of worldly business during
the week, there was an increase of attention to instruction. Those
who had been instructed before, were sought out.  Hundreds of
books were solicited, and the demand partly supplied.  Four interesting boys, about fourteen years of age, were selected and
commissioned as school teachers, for four districts, stretching along
from Kipu on the north-east, to Haena on the north-west part of
the island. After the people had, with commendable activity,
brought on shore from the wreck, spars, rigging, and other articles,
they attempted to draw up the brig itself. This furnished one of
the best specimens of the physical force of the people, which I
ever had opportunity to observe for more than twenty years among
them-indeed the most striking which I ever saw made by unaided human muscles. They collected from the woods and margins of the river, a large quantity of the bark of the hibiscus, and
with their hands without any machinery, made several thousand
yards of strong rope, such as is in common use at the islands.
Twelve folds of this they made into a cable.  Three cables of
this kind they prepared for the purpose of dragging up the wreck
of the Cleopatra's Barge on shore.
These three cables were then attached to the mainmast of the
brig, a few feet above the deck, leading some distance on the shore
towards the mountains, nearly parallel to each other.  At the
sides of these the multitude were arranged as closely as they could
conveniently sit or stand together.
The brig lay in about ten feet water, and partly on her side
which was furthest from the shore, and very near to a reef of rocks
rising nearly half way to the surface. Over this reef they proposed
first to roll the vessel. Everything being arranged for their great
muscular effort, an old but spirited chieftain, formerly from Oahu,
called Kiaimakani [Wind-watcher], passed up and down through
the different ranks, and from place to place, repeatedly sung
out with prolonged notes, and trumpet tongue, " JVu-k-e-hamau
i ka leo, be quiet-shut up the voice.") To which the people responded, " Mai pane, say nothing," as a continuance of the prohibition to which they were ready to assent when they should
come to the tug. Between the trumpet notes, the old chieftain,
with the natural tones and inflections, instructed them to grasp




222


HEATHEN SONG OF A KAUKAU.


the ropes firmly, rise together at the signal, and leaning inland,
to look and draw straight forward, without looking backwards
towards the vessel. They being thus marshalled and instructed,
remained quiet for some minutes, upon their hams.
A. man called a kaulkau son of a distinguished kaukau, whose
office it was to rehearse for the encouragement of the drawers, an
ancient and popular song, used when a tree for a canoe was to be
drawn from the mountains to the shore, rose, and with great rapidity
and surprising fluency, commencing with an address to Lono, an
ancient god, rehearsed the mythological song, of which the following are the better parts:" Give to me the trunk of the tree, O LonoGive me the tree's main root, O LonoGive me the ear of the tree, O Lono.
Hearken by night, and hear by day,
0 Poihiihi-O PoahaahaCome for the tree, and take to the sea-side.
" My husband heard at the Pali,
Heard at the Pali at KailuaKoolau was filled with the stench of smoke
By burning men to cindersThe dogs followed the scent.
" My feet have led on and are weary,
I am come from inland,
From the land of distress where I stayed.
My dwelling was on the mountain height,
My talking companions were the birds,
The decaying leaves of the ki my clothing."?
These passages constitute about one tenth of the whole song,
some of which is adapted only to a gross heathen state, and is
unfit to appear in an English dress.
The multitude quietly listening some six or eight minutes, at a
particular turn or passage in the song indicating the order to
march, rose together, and as the song continued with increasing
volubility and force, slowly moved forward in silence; and all
leaning from the shore, strained their huge ropes, tugging
together to heave up the vessel.  The brig felt their powerrolled up slowly towards the shore, upon her keel, till her side
came firmly against the rock, and there instantly stopped: but
the immense team moved on unchecked; and the mainmast broke
and fell with its shrouds, being takenD off by the cables drawn by
unaided muscular strength. The hull instantly rolled back to her
former place, and was considered irrecoverable. The interest of
the scene was much heightened by the fact that a large man by
the name of Kiu, who had ascended the standing shrouds, being
near the main-top when the hull began to move, was descending




WILL AND DEATH OF KAUMUALII.


223


when the mast broke, and was seen to come down suddenly and
simultaneously with it in its fall. Strong apprehensions were felt
on shore that he was killed amidst the ruins. Numbers hastened
from the shore to the wreck, to see the effects of their pull and to
look after Kiu.  -Ie was found amusing himself swimming about
on the seaward side of the wreck, where he had opportunely
plunged unhurt, when he was in imminent danger.
At this time the king of Kauai, then at Honolulu, was dangerously ill. The chiefs and people assembled to recover the lost
brig, being apprised of it, soon dispersed, some to hasten to him,
and some to return to their dwellings to wait the result.
The afflicted king settled his worldly business with composure.
H-e willed his possessions to Kaahumanu and Kalaniroku for
Liholiho, with the understanding that they should pay his debts
-especially his contracts for foreign vessels.
As to his spiritual concerns, though he did not exhibit a high
degree of joy in God, yet he showed that four years' instruction
had not been in vain. To the missionaries, Messrs. Ellis and
Stewart, who were attentive to him, he manifested a becoming
humility, and in their view, a degree of calm reliance on the
Savior  r. r. E. says: " The last evening of his life he observed,
with visible satisfaction of mind, that he was resting on Christ;
that he thought only and constantly of him, and that he believed
he was not forgotten by him."
He requested that after his death his remains might be placed
by the side of the departed queen-mother, Keopuolani, at Lahaina. " Let us both," he said, " have the same house."  He
expired about nine o'clock on the morning of the 26th of May,
1824, his last hours being very tranquil. The body was laid out
in state. His splendid war cloak of close netting, covered with
small, smooth, bright feathers, red, yellow, and black, laid on in
fanciful patterns, and a tippet of similar fabric, decorated his
couch, and a coronet of feathers encircled his brow. The body,
partly covered with velvet an( satin, was thus exposed to the
mournful observation of his friends, then enclosed in a coffin,
covered with black velvet. Chiefs, foreigners, members of the
mission family, and others, assembled at the residence of Kaahumanu, where prayer was offered, hymns sung, and a sermon by
Mr. Ellis, preached from the Savior's injunction, " Be ye also
ready.'" His friends from Kauai arrived at Honolulu just in time
io mingle their tears and lamentations over his departure, but
eailed to have an interview with their loved chieftain.
Kaahumanu, accompanied by Mr. Ellis and several chiefs, then
conveyed his remains to Lahaina, and, in accordance with his
wishes, placed them in Keopuolani's tomb. His death threw a
gloom over Iauai. Any tribe, incapable of self-government, if
sulddenly deprived of its hereditary leader, would be thrown into
confusion and distress. Here a strong spirit of jealousy and
rivalry existed among sui giving chiefs, and no one at Kauai was
I       0       ~~~~0




224


EFFECT OF KAUMUALII S DEPARTURE.


recognised as the rightful successor of their king. The ill-disposed had now the opportunity to work mischief unrestrained,
and the ambitious to strike for supremacy. The limited extent
to which the leaven of the Gospel had affected the mass of the
chiefs and people of Kauai, was not to be relied on as a'safeguard to the missionary families there, and their particular friends,
or for the maintenance of perfect order. In their exposure, they
believed it would be no great departure from Hawaiian customs
if the wildest ebullitions of the vilest passions should burst forth
around them in the forms of drunkenness, prostitution, revenge,
and bloodshed, as on the death of former kings.
When Kapule returned to Kauai and landed at Waimea, she
was met by a concourse of people, who thronged to salute her,
join noses, and mingle tears with hers. The press increasing, she
was borne above the crowd, as they lifted up their loud lamentations for their departed king. Though he had " exercised lordship over them," he was regarded by them as a friend and benefactor.  One of his old stewards, who had received kindness
from Gen. Washington in New York, learning that his king was
dead, put on the rudest mourning, and said, partly in imperfect
English, and partly in Hawaiian, " I feel very bad. Make loa i
Ice aloha. King Kaumualii, he have but one heart, and that was
a good one. Some chiefs have two hearts-one good and one
bad."  The Hawaiian phrase, by which he described his sorrow,
is so forcible as to make his English very tame. " I feel very
bad: I have got no eat to-day," with all his mournful looks, and
tones of grief, were but feeble expressions compared with his
native phrase-" Jliakle loa i ke aloha-I die with affection."
Kaumualii had more than answered the anticipations of Vancouver, who had been struck with the promising appearance of
his youth. He had exceeded the expectations of his American
friends, who had heard of him as the father of George, before the
mission reached his shores. His conduct was becoming a prince
in his standing. Far more intelligent than his predecessors, and
attentive to the claims of the Gospel after he was made well
acquainted with them, he was sedate, dignified, courteous in his
manners, honorable in his dealings, respected by foreigners, highly
esteemed by the missionaries, and beloved by his people. He
was our patron, warm friend, and faithful coadjutor; and though
he was called to leave us when his ability to aid us and the state
of the field made us highly value his co-operation, yet were we
consoled with the hope that he had found an inheritance infinitely
above that which he had for ever left below. Much as arbitrary
power may be dreaded, where a better government is practicable,
the death of such a ruler was felt to be a loss not easily repaired.
Strange as it may seem to American freemen, yet it is true that
Hawaiians have appreciated the energy, providence, and protection of their hereditary leaders, beca ise, without this, the com



BURNING AND REBUILDING A CHURCH.         225
mon people must, from ignorance, imbecility, or ignorance, have
been subjected to greater confusion, destitution, and danger.
Four days after the death of Kaumualii, the church at Honolulu
was burnt down, probably by a native incendiary. It had before
been attempted by a white man, who threw a lighted cigar into
the tinder of the thatching in the hour of public worship. In
two or three days, Kalanirnoku gave orders to have it rebuilt.
Namahana, having collected timber to build a house for herself,
freely offered it, so far as it would go, to expedite the erection of
a new " house of prayer."   This promptitude of the chiefs,
spontaneously meeting the emergency, was a pleasing indication
of increased interest on their part. They thus exhibited to the
people their decided friendship to the Gospel, and demonstrated
to the incendiaries and other opposers, that the death of a friendly
chief, or the conflagration of frail, thatched churches, would not
defeat a cause which, in earlier ages, could not be checked by
the martyrdom  of its ablest friends and advocates.  In two
weeks, a large number of the natives, having brought the principal timbers to the spot, assembled to raise it and thatch it. Some
came bearing bundles of slender poles, to be lashed horizontally
across the posts and rafters, to support the thatching. Others
brought enormous packs of materials for thatching, consisting of
many bundles of long grass, bound together with cords, and borne
on their stooping backs, the supporting bands passing before the
shoulders. In a short time, a house, seventy feet by twenty-five,
and capable of seating six hundred, which, in those days, was
deemed a large audience, though not more than one-sixth of what
later churches would admit, was completed.
Kalanimoku, who was then erecting an expensive house for
himself, desirous that the house of worship should be soonest
ready to be occupied, took off his own carpenters and employed
them to fit in the doors, windows, and seats of the public sanctuary, and employed others to enclose it with a light paling.
Numbers of the chiefs and plebeians, walking in Indian file,
brought grass and rushes, and spread the floor of earth in the
new temple, which they and their teachers were glad to see
quickly opened for public worship.
Kalanimoku, while contemplating a visit to Kauai, to regulate its
affairs, hastened to make his own stone dwelling-house habitable,
in which he sought not only to provide for the comfort of his
family and friends, but to aid in elevating the nation. He desired
to be conveniently near the missionaries, who had already secured
his confidence. In attempting to imitate a foreign style of building, he caused a deep excavation to be made for a cellar, and
laid the foundation of his house on a bed of conglomerated coral,
shells, and sand, in which he sank a well. In reference to this
part of his house, in his somewhat usual strain of pleasantry, he
said to some whose distrust had been obvious, " My cellar is larger
than Binamu's."  By this, he shrewdly satirized the puerile jea15




226 THE KALANIMOKU HOUSE-KAAHUMANU TO WAHINEPIO.
lousy of those who had said that the cellar of the missionaries was
made for purposes of war. On the floor of the second story, he
had a commodious and pleasant saloon, or hall, with a verandah,
four lodging rooms, and a school-room for the accommodation of
the young prince and his friend Haalilio, whom he wished to be
under my particular instruction. These six rooms were ceiled,
painted, lighted with good glass windows, and comfortably
furnished. About the 20th of July, he entered it, with the voice
of prayer and praise.  The superiority of this house or palace,
as to its cost, dimensions, height, and finish, and my subsequent
familiarity there as a teacher, procured for me the compliment of
" living like a nabob." The workmen, however, itwas found, had
widened the building and greatly increased the thickness of the
walls, just at the surface of the ground, which marred their strength,
forbade their permanency, and in the end, occasioned material loss
and disappointment.
Kaahumanu, somewhat softened by the death of her husband,
took some considerate measures encouraging to the missionaries.
She issued orders prohibiting murder, infanticide, thieving, and
secular labor on the Sabbath, and encouraged attention to instruction, wherever teachers were employed. She addressed a brief,
pertinent, and delicate reproof to Wahinepio, governess of Maui,
who, Gallio-like, had not cared to correct some evils that came
within her notice and jurisdiction, as follows:
" Love to thee, Wahinepio, this is my communication to you. I have
to-day heard of the evil-doings of our people night after night; their
noisy revelling, at midnight, among those who wish to sleep.  Even
the house of God is defiled by their evil-doings. I much regret this
evil. We chiefs ought to counsel our people and oppose this evil-doing, and to regard with care, the house of God, built for the praise of
Jehovah. My communication is ended.
" KAAHUMANU."
Among a people disposed to indolence and addicted to falsehood, fraud, and violence, it was important that the chiefs, as they
acquired the requisite knowledge, should encourage industry and
providence, and protect the ignorant from injurious imposition, and
the weak from violence. The following attempt of Kaahumanu
and her sister, to silence a false teacher, in the summer of 1824,
illustrates the general policy of the rulers in opposing imposture,
superstition, jugglery, and idolatry.
A pseudo prophetess belonging to Hawaii, visited Maui, and
claiming authority from the god of the volcano, and even calling
herself Pele, drew the attention of many to her vagaries. Her
arrival in Lahaina caused an excitement among all classes; and
some affirmed that she had been offended with the missionaries,
who had rolled stones into her crater, and had plucked and eaten
her prohibited ohelos without making offerings to her, and had




.SILENCING THE PROPHETESS 'OF PELE.


227


dared to take away portions of her hair, and that she had come to
induce the chiefs to dismiss the missionaries and suppress the palapala. Some seemed to think she would make some terrific display of power, unless the chiefs should yield to her demands.
The day after she reached the village, she came to the chiefs
with her insignia of office. Marching with haughty step, with long
black, dishevelled hair, and countenance wild, with spear and kahilis in her hands, attended by her two daughters, bearing each a
small flag, she attempted to make a display corresponding with
her pretensions. As she approached, she was accompanied by an
immense crowd, attracted some by curiosity, some by superstition,
some with a desire to see her maintain her cause, and some to see
her foiled by Kaahumanu and her coadjutors.  Paying little attention to the throng, she drew near the chiefs, and exclaimed,
I have come!" Kalakua, who after the death of Keopuolani had
married Hoapili, replied: " We are all here." " Good will to you
all," said the prophetess.  Yes," said the chief, " good will perhaps."?  c I have now come to speak to you," said the impostor.
" Whence are you?" said Madam Hoapili. She replied, " From
foreign lands, from England and America, whither I went to attend
your king." Indignant at this falsehood, the chief rebuked her,
saying, " Come not here to tell us your lies-what are these things
in your hands?).  " The spear and kahilis of Pele," she promptly
replied. " Lay them down," said the chief. Unwilling to lose
her honor in the eyes of the world, she demurred, and put on the
air of sullenness, as if insulted. ' LAY THEM DOWN,, was sternly
repeated, and she complied. The chief continued with well sustained dignity, " Tell us not that you are Pele.  There are other
volcanoes than those on Hawaii. They are all under the control
of the great God of Heaven. But you are a woman, like one of
us. There is one God, who made you and us. We have one
common Parent. Formerly we thought Pele a god, and gave our
hogs, dogs, and cocoanuts. Light is now shining upon us, and
we have forsaken our false gods. This now is your business-go
back to Hawaii, plant potatoes, beat kapa, catch fish, feed swine,
and eat of your own earnings; but demand not of the people this
and that for Pele. Go to school and learn the palapala, and send
also these your daughters. Books are our teachers.. Now tell us,
without falsehood, have you not been lying to the people?" The
impostor confessed, I have been lying, but will lie no more."
" Remember then your promise," said Madam Hoapili, " to lie no
more. Go home, and observe my word and deceive the people no
more." She yielded, burned her mysterious flags, and was about
to burn the spear which she had called Pele's; but one of the
chiefs interposed, and claimed it to be used for tilling the ground.
A Tahitian present harangued the multitude on the vain pretensions of the hag, whom he called a new devil, and the folly of listening to any attempts to revive the worship of Pele. At the
suggestion of Kaikioewa, a prayer was offered to Jehovah, and it




228


KAHALAIA MADE GOVERNOR OF KAUAI.


Is believed the bold and foolish movement of this pretended vicegerent of Pele, was overruled for the promotion, not only of the
cause of the palapala, but of the true religion. Who, then, can
doubt that the silencing of such an impostor in that state of affairs,
and among such an ignorant and superstitious race, was on the
whole right?
The affairs of the late king of Kauai now required the attention
of the chiefs. In taking preliminary measures for settling the
government and public concerns of his dominions, George was
allowed, after the interment of his father, to return to Wahiawa, not
as the governor or viceroy of Kauai, but as the chief of his own
little valley.  If either of the sons of Kaumualii deserved the
office of governor, it was doubtless Kealiiahonui. This, George
and others probably well understood. But Kahalaia, the nephew
of Kalanimoku, was appointed governor. He was young, wellformed, above the middling stature, fond of amusements and worldly
pleasure, bold and ambitious, and more distinguished for energy
than honor, sobriety, or love of equity and peace.  But he was
probably better qualified to take charge of the island, and do
the bidding of his superiors than George, who had already conceived some prejudice against the windward chiefs, for what he
thought their encroachments on the hereditary rights of his father
and himself.
Kahalaia soon repaired to Kauai, and entered on the duties of
his office. Early inquiring for the house of public worship, and
learning that it was on the river bank, a quarter of a mile above
the fort, he proposed to build one much nearer. Whether this
was to make a show of respect for religion, or to avoid what he
might consider the danger of attending public worship, at that
time, so far from the guns of the fort, or because he thought the
public good would be promoted by having the village church
nearer the fort and landing, was not obvious.
The day after his arrival, he examined the state of the fort,
which mounted about fifty guns, larger and smaller, and furnished
a guard with muskets, bayonets, and swords, and put them in
motion on different parts of the walls. The next day, as his
appointment and arrival there occurred during my stay at that
island, I waited on him in his castle. He asked me to dine with
him, and at table, showing his respect for Christianity, he required silence among his attendants, and requested me to implore
a blessing and give thanks.
The general course of instruction having been much interrupted at Kauai by the sickness and death of Kaumualii, Mr.
Whitney and myself were anxiously watching for the favorable
moment to renew it with vigor throughout the island. A thorough
extension of school instruction through all the districts at that
time, would have been a better safeguard against insurrection
than the display of guns and bayonets, in terrorem, on the ramparts of a fortification. The question was put to the governor,




SOLAR ECLIPSE —WAHIAWA.


229


" When shall we unitedly prosecute the work of instruction
throughout this island?"  '/ Jia pono lea makou-when we are
regulated and secure,"' he replied. What was greatly needed as
the means of security he thought might be postponed till we had
obtained it.  Thus the disaffected gained time to plot with
greater facility against his authority, if they were not diverted
from the peaceful pursuits urged by the mission, and provoked
to hostility by the military flourish he attempted to make.
Previous to his arrival there, I had announced to the people
that there would be an eclipse of the sun at mid-day on the 26th
of June, at fifty-seven minutes after twelve o'clock, and gave a
brief account of its extent and duration, with which the event
accorded. During its progress, this phenomenon, which they
had been accustomed to regard with superstitious awe and forebodings of evil, I endeavored to explain as the mere passing of
the moon between us and the sun, so as to throw a shadow upon
us for a time. Some, supposing me to be able perhaps to take
the place of their old astrologers, demanded of me the ano, purport of the wonder, or to tell the event indicated by it. But I could
not, from that phenomenon, predict either war or peace, famine
or plenty, death or prosperity, as their pretending astrologers
had been accustomed to do. Some, however, prognosticated war,
and this was thought by others to be an indication that war was
desired, or was already meditated. The gloom of the moon's
shadow on the islands corresponded with the political gloom that
then hung over Kauai, while many of the inhabitants lived in
apprehension of evils, against which they had no competent protection.  Some feared oppression from the windward chiefs,
should their control be undisputed. Others feared oppression or
destruction from Kauai chiefs, now divided into parties. Some,
decidedly favoring the new order, provoked the envy and hostility of those who disliked to yield to windward supremacy. The
want of integrity, and of the means of intelligence and intercommunication, magnified the difficulty; and distrust, disaffection,
and danger, seemed to envelope the island in clouds.
During this period of solicitude and disquiet throughout Kauai,
though attended with considerable hazard to the missionaries, not
willing to let the malcontents know that we expected hostility
from them, I travelled about the island freely. I visited the disaffected George at his estate-the little secluded Wahiawa. It
was a small valley, running back from the sea to the mountains,
containing some twenty small habitations, about a hundred souls,
and some hundred acres, very little cultivated, yielding a scanty
amount of the common productions of arum, bananas, cocoanuts,
potatoes, sugar-cane, squashes, melons, and wild apples.  At
the foot of this valley, I found George living much in the original
native style, in a dingy, dirty, thatched house at the sea-side, just
where the surf washes a small beach between two rocky cliffs.
His wife, Betty, was a daughter of a Hawaiian mother and Isaac




230


DISAFFECTION OF GEO. P. T.


Davis, whose life was spared when, in 1790, the crew of the
Fair American was cut off by the natives at Kawaihae, and who
afterwards assisted Kamehameha in his wars. George might,
therefore have boasted of an alliance by marriage with Hawaii
and Great Britain. Betty was more fair, of more European feature and slender make than most of her countrywomen at the age
of 25 or 30; more taciturn, thoughtful, sedate, and retiring than
others of equal rank and intelligence. She had derived some
advantages from the instruction of the missionaries, and manifested
some concern for her salvation. But her circumstances differed
little from those of the wife of a petty chief of the lowest rank.
They had one young daughter then in infancy, who grew up at
length to womanhood. George had about him two or three
worthless white men, and ten times that number of natives,men, women, and children,-poor, ignorant, and comfortless as
the mass of the peasantry at that period. To have the precedence,
or to affect superiority over his countrymen, seemed far more to
be his object, than to improve and elevate them. After he had
lost the high confidence of his father and others, he once, with
gentlemanly assurance, said to a young foreigner who had
recently come to the islands from an unsuccessful enterprise in
the South Seas, " If you feel inclined to take up your residence
in Kauai, there is $70 a month for you for taking care of my
estates; or, if you prefer it, $40 a month for taking charge of
the brig Becket."
Finding him now very uneasy, and cherishing, apparently,
hostile feelings towards Kaahumanu and others, I endeavored, in
a conversation of nearly two hours, to remove his difficulties. I
was grieved to observe the incoherency and untrustworthy character of his statements as well as his reckless determination to
resist the ruling powers, or to take revenge on some by whom he
fancied or pretended that he had been wronged. In his undress
or shirt sleeves, he sat in the middle of his comfortless cottage,
on a stool which had one more leg than Alfred's-the seat of an
old chair that had lost its back. He talked freely, somewhat at
random, almost incessantly smoking tobacco, in a short, wooden
pipe, of Hawaiian manufacture. He may have intended to be
enigmatical, to conceal his own views or draw out mine; and
there may have been more method in his madness than I was able
to perceive. He said, " When I was at Oahu, I never expected
to see Kauai again. The old woman gave me a dose; and I had
the same sickness that my father had."  I replied, " I understand your father had the pleurisy, and afterwards a diarrhoea. It
was the latter, probably, that you had."  "No. I think my
father had not much of that. The old gentleman was poisoned, just
the same as I was. I must have got it at Lahaina, where I ate once
or twice with Kaahumanu. I have been up almost every night
since I returned from the windward. Four nights ago, I and
another chief sent out to meet a party fromWaimea,who were com



KAUMUALIWiS BIRTH-PLACE-WAILUA FALLS.


231


ing to take us. I met them, and drove them back."  "Did you
go with the party?"  " No. I stayed here, and sent on the men.
Kahalaia sent me a note requesting some fish. I sent them. He
asked me what he should do. I sent him back word to collect
all the arms into the fort, and not have any fighting; but if they
were going to rise, let us have as many guns as they."
I encouraged him to think that by a prudent, loyal course, quite
practicable, he might secure the confidence of Kaahumanu and
Kalanimoku, and have a post of trust, of honor, and emolument,
suited to his rank, which would afford him full scope for all his
talents. Leaving the abode of the once more promising prince,
with some fears that he would wholly throw himself away, I
passed on, and lodged among strangers at Koloa, near the southeastern extremity of the island, since occupied as a missionary
station.  Thence I passed round to Wailua, once the residence
of Kaeo.   There I visited the sacred birth-place of Kaumualii, a rocky nook, at the foot of a hill on which the sacrifices
of heathenism had been offered. Following up the Waimea creek
a little way from its mouth, I visited the fine falls at that place,
equal in height to Niagara, though the volume of water is not
large. The stream leaps from a well defined, perpendicular rock,
175 feet high, and falling into a basin, sends up a spray on which
a rainbow is often beautifully painted amid the shrubbery and
trees that grow on the steep banks on either side below the falls.
I stood with several natives on the verge of the rock, and let
down a stone with a line, to ascertain the depth. Subsequently
I forded this river on horseback, with my family, above the falls,
where the water was up to the skirts of our saddles.
Leaving the falls, and returning towards Waimea, I was met
by a young native with two horses from Mr. Whitney, who
wished to facilitate and hasten my return. We passed through
the valleys of Wahiawa and Hanapepe before described. Entering Hanapepe, occupied by Kiaimoku, a disaffected chief and
coadjutor of George, I found, I confess, its beauty had faded
since Mr. Ruggles had left it, and the care of Kaumualii had
ceased. We hastened through it with unwonted speed, and not
without conjectures that danger was near, and reached Waimea
unharmed. But darkness thickened over the island. Incendiary
attempts to burn the church near the mission house were reported
to us. During these days and weeks of suspense and solicitude,
the thoughts and voice of the mission family on that so lately
peaceful river, were often occupied with the scriptural sentiments
of Newton, by which we were prompted to our peculiar duties,
and reminded of our ground of trust and rejoicing.
" Ye servants of God, your Master proclaim,
And publish abroad his wonderful name:
The name all victorious of Jesus extol;
His kingdom is glorious and rules over allGod ruleth on high, almighty to save,
And still he is nigh-his presence we have.'




232


KALANIMOKUS ARRIVAL AT KAUAI.


Looking some time in vain for intelligence and relief from the
windward, we were at length cheered by the report that Kalanimoku, our friend, had come to the opposite side of the island.
Leaving Honolulu in his own little schooner or pilot boat, the
New York, he crossed the channel, accompanied by Kekauluohi,
and touched at Waioli first, to look after the wrecked Cleopatra's
Barge. Thence, on board the Tamahololani, a brig of the late
Kaumualii, he passed around, and arrived at Waimea on the first
of August, 1824. It is said that George prepared to meet and
welcome him, but was dissuaded by older chiefs, who advised a
different course. Kapule promptly launched her double canoe,
and went off to the brig and conveyed the chief to the shore.
As he debarked from the brig, the governor sent from the fort a
file of soldiers, armed with muskets, to receive him. He landed
some eighty rods west of the fort, and immediately called on the
ex-governess, Wahine, whose husband had just died. Finding a
number of chiefs there, and others, making lamentations, he expressed his regard for the departed and his friends, and recommended that their wailing should be suspended till the Sabbath
day was passed; then inquired for a comfortable place to rest
himself, and was conducted by Kapule to the cool shade of the
large Kou trees, near the bank and mouth of the river, over
against the fort, where they strewed the area beneath with grass
and rushes, overspread them quickly with mats, and placed for
him an armed chair. Hie pleasantly seated himself in the midst
of the multitude, who were gathering from every quarter, to gaze
on the old companion of Kamehameha, and prime agent of Kaahumanu. Kahalaia crossed the river from the fort, and respectfully welcomed his honored uncle.
It did our hearts good, in our strait, to see the friendly old
chieftain. Still, much as we relied on his friendship, experience,
and talents, we did not feel even now, that all was safe. He met
and saluted Mr. Whitney and myself as we called on him; then,
after we were seated, repeatedly turned to me with an affectionate
smile, and grasping my hand anew, repeated his warm aloha. He
spoke with interest of the burning of the church at tIonolulu, and
the erection and opening of a new one in its place, and of his progress towards completing his own stone house, where he hoped
soon to dwell quietly by our side.
He attended public worship and heard a sermon from Mr. Whitney, and after the service took a seat under the pleasant shade of
the kou trees before his door, and conversed kindly with the people who came around him.
On Thursday, of the same week, he called together the chiefs
and head men of the island, and said to them, " I have come to
acquaint you with the charge of the deceased, and to regulate the
affairs of your state. This is the dying charge given me by the
departed, 'that the son (Liholiho) of us two (Kaahumanu and
myself) be over you (your sovereign)-and that the possessor of




DISSATISFACTION OF KIAIMAKANI-TROWBRIDGE.


233


lands before, be confirmed in his possession, and he that was before
poor, abide in his poverty.' " This was not satisfactory to that
class who had not been well supplied with lands.
Kiaimakani [wind-watcher], an old chief originally from Oahu,
thinking the existing order of things was unfavorable to his interest, demanded that the estates on the island should be thrown
together and a new division made. To this, Kalanimoku objected, and said, " Let us abide by the charge of the late king."
Kiaimakani, by no means satisfied with retaining the little inheritance which he had held under Kaumualii, nor with the control of
the windward rulers, unless he and his party could be enriched by
a new division of lands, persevered for two or three days in his
demand. He gave some account of the strife for the sovereignty
of Kauai before Kaumualii possessed it. He affirmed that Hikiki
had slain Keawe, and taken the control of the island, and that Kaumualii and his supporters had opposed Hikiki, and slain him in
battle, thus establishing the sovereignty of the late king, intimating, perhaps, that the established custom of settling questions of
sovereignty by a trial of strength or martial prowess, was not yet
to be set aside by the palapala, or the new religion.  His arrogance in demanding a throwing together and dividing anew of the
estates of Kaumuatii's dominions, was sharply rebuked by one of
Liholiho's men.
Leaving the scene of this earnest debate about sunset, Saturday
evening, I came to the bank of the river to cross over, by canoe,
to my family, hoping to embark with them and Kalanimoku for
Oahu, early on Monday morning.  As I was about to step into
the canoe, Trowbridge, an active but erring young Englishman, ran
to me to return a book which I had lent him.
Having found him sceptical, and wishing to turn his attention
from one of the vilest of Byron's works, which I was sorry to find in
the hands of a man who was searching for weapons of rebellion
against the Sovereign of the world, I had lent him " Chalmers's
Evidences of Christianity," and requested him to examine it. On
returning the book, he commended the talents of the author, but
said,  r The Gospel requires men to love their enemies, but I do not
think it possible."  Being referred to the fact, that Jesus loved his
enemies, and died that we might live, and by his resurrection
proved the truth of his religion, he said, " I believe, and I don't
believe."  I said, " Here you have a Savior offered you, and here
is the demonstration of the truth of his religion before your eyes.
He is infinitely excellent, and worthy of all your powers and
affections. Now give your heart to him and seek his favor and
strive to make him your friend.  He gave me his hand, saying,
I'll try," and went into the fort to lodge.  I returned to the
mission house; but the island was unquiet.
Before the dawn of the next morning, August 8th, 1824, the confused noise of the battle of the warrior was heard pealing through




234


INSURGENTS ATTACK WAIMEA FORT.


the valley, from the fort. The malcontents, surprising 'the little
garrison, had commenced the work of blood.
Roused by the noise of battle so near, and hearing the balls
whistle over us, what was our surprise and anguish to hear that
George and his coadjutors were attempting to take the fort  We
trembled for our friend, Kalanimoku, and his party, and for George,
too. For ourselves and little ones, we looked to the Lord as our
defence, while hostile insurgents were passing and repassing our
door; and we were not forsaken.
Some of the insurgents entering the fort, and hoping for a rush
of the neighboring inhabitants to ensure the victory over the garrison, one of them stood on the walls and called aloud to the two
divisions of the valley on either side of the river, " Ho Waimea!
-Ho   Makawele!-come on-the Hawaiians are beaten-the
Kauaians have the fort!" Some of both parties rushed to enter,
amid balls and bayonets. Kahalaia and Niau, a royal chief, being
on the opposite side of the river, started to cross the river to defend the fort. The former was dissuaded by the latter on account
of the personal danger. But rushing into that danger himself,
and meeting with Kiaimakani, he demanded if he were a friend, and
was instantly shot down by an insurgent, who was then cut down
by an attendant of the fallen chief. Kiaimakani fled.
The noise of the battle continued about thirty minutes. Meantime, Kalanimoku sent for Mr. Whitney and myself to come to
him, then on the sand beach, a little distance west of the fort.
As we left our habitations, Mrs. B. and Mrs. W. watched the
steps of their husbands till they passed near the fort, when the
firing, which had ceased, was renewed.  That was to them a
moment of deep solicitude. Their flesh and hearts trembled, as
they looked one on the other, and on their sweet babes, and dared
not ask, " Where are our protectors?7' Then they thought of the
care of the Watchman of Israel, and found support.
Crossing the river, we came to the chief, and asked, " What is
all this?) He replied, " This is war.-  In a few minutes, his
trusty aid, Kaiakoili, a very stout, athletic native, came from the
scene of battle, and with unusual energy of manner, reported to
the chief that the insurgents had fled towards Hanapepe.  We
asked Kalanimoku for a guard for our house and family. He replied, "I have but few men, and the Kauaians I cannot trust."
Willing to do what he could, he issued a tabu, forbidding any to
approach our house unbidden.  At his request, we united in
prayer. Mr. W. and myself then repaired to the fort, to dress
the wounds of the bleeding, and to bury the slain. As I ascended the walls amid these new scenes, how was I shocked and my
soul filled with grief as I lifted a mat from a fallen victim, and saw
young Trowbridge, whom, the evening before, I had attempted to
rescue from the toils of infidelity, now lying dead on the rampart. Covered with wounds, he lay in his blood. He seemed to
have fallen in close combat, hand to hand, and the death stroke




KALANIMOKU PROVIDES FOR THE MISSIONARIES.


235


appeared. like that of a hatchet. Another Englishman, named
Smith, we found mortally wounded in the fort, as if white men
had been special marks for the assailants as needing first to be
disposed of.
In a few hours, Kalanimoku, Kekauluohi, and her husband, Kanaina, Kapule and others, marched into the fort, armed. We were
struck with the martial appearance of the females, Kekauluohi,
Premier, carrying a heavy pistol, and the ex-queen, Kapule,
walking with a drawn sword in her hand. Kalanimoku, on account'of his strait, despatched a small schooner for Oahu, offered
our families a passage, and advised us to go. They knew not the
strength and numbers of the insurgents. They knew not whom
to admit into the castle and whom to keep out, and the force was
obviously small. Even the captain of the garrison was suspected
of disloyalty or great mismanagement in allowing the insurgents
to scale the walls. The approaching darkness. of night might be
the signal for a renewed attack. They dared not send out to pursue
the insurgents or to meet them in the field, and unless they could
get help from the windward soon, Kapule and others considered
their situation exceedingly perilous, and manifested unexpected concern as to the effect of our departure. Trowbridge, and the mortally wounded young native, who expired while we were there,
were buried within the walls with funeral solemnity. We encouraged our friends to trust in the Lord, to seek his guidance,
and obey his will, believing that he would not forsake those that
forsake not him.
The mind of Kalanimoku seemed to be looking intently to see
what Jehovah, the Christians' God, would do with him. He does
not appear to have taken any part in the contest, till he had called
the missionaries to lead him in prayer, after which he left his sand
bank, where he had slept, crossed the river, and took on himself
the charge of the fort, and the business of restoring order.
Here the value of a trustworthy chieftain could be appreciated,
and here I saw, for once, the reason which had not before been so
fully obvious, why the women of rank bore arms in war, in such
a country, where neither the intelligence, nor the virtue, nor the
established customs of the nation would shield them from violence,
if unarmed and separate from their husbands or warrior friends.
Towards night, we entered a double canoe, in the river, with
our wives and little ones. Hurrying towards the schooner in the
roadstead, we were well nigh swamped in the surf, through which
we had to pass.   Our children shrieked aloud as the waves
dashed over us, threatening to engulf us like the raging of the rebellious multitude. Our small stores were damaged, our water
for the voyage injured; and for a moment we felt ourselves to be
in the " perils of the sea," as well as in " perils among the heathen." We, however, reached the vessel drenched with salt water,
and set sail, but our solicitude for our friends behind us, and our
apprehension of an attack from the insurgents before, was scarcely




2036


EXECUTION OF A REBEL-REINFORCEMENT.


diminished. For as we passed Hanapepe and Wahiawa, we
had reason to suppose that if the insurgents still meant to conquer, they would deem it of material consequence to them to
capture this vessel, and thus prevent Kalanimoku's appeal to the
windward islands for aid. Had this been done, it is not difficult
to conceive how perilous would have been the situation of our
families, and that of Kalanimoku and his party.
A captive, Kamakakini, was regarded as an instigator of the
revolt, was put on board this schooner, and placed in the hold,
and closely bound with ropes to a stanchion, to be conveyed, as we
supposed, to Oahu. On the following morning, we went to the
hatchway to see and converse with him, but his place was vacated.
In the silence of the night, he had been called on deck by the
captain, stabbed, and thrown into the sea.
No necessity appeared for this heathen execution. It was said
the captain had orders not to land the prisoner.  But this
was different from Kalanimoku's subsequent treatment of known
and acknowledged leaders of the insurrection.
We had an unusually speedy passage, as if the Lord had heard
us at once, and we quickly found ourselves " at the land," in
Honolulu. If a strife, commenced without a preamble, manifesto,
or any declaration stating the cause, and the object proposed, can
properly be called a war, the news of the war was quickly proclaimed, not only through Oahu, but through the group.
Great sympathy for Kalanimoku and his friends was manifested
when his perilous situation was made known.  The startling
expression, often repeated, " Mai make Kalanimoku ia Humehume ma,-Well nigh slain is Kalanimoku by George and his
party,7'-not only called forth the sympathy of relatives, friends,
missionaries, and foreign residents, but roused the spirit of war
in many a IIawaiian breast, and that of revenge, it was feared,
in some, and avarice in others. Thousands were ready to rush
to the field of contest. Of these, every one seemed politician
enough to decide what must be done in this emergency. ~' He
kaua, he kaua-War, war ' —rung through the village and valley
of Honolulu; and in a few hours a thousand men were ready to
join and defend their chieftain, and bring the Kauaians under the
same government with the windward islands. Gov. Boki was
then in England, and his place was well supplied by Namahana.
This reinforcement embarked the next day, and quickly reached
Waimea, to the relief of Kalanimoku, while the insurgents were
rallying at Wahiawa, the estate of George.
Through a merciful arrangement of Providence, the insurgents
did not renew the attack on the fort or on Kalanimoku, but while
rallying, allowed him time to obtain a reinforcement which would
make such an attack useless, or destructive to their cause. Nor
is it less wonderful that, after that reinforcement arrived, the
leaders of the insurrection did not then hasten to propose peace
on some terms rather than risk another battle. The citadel being




LETTER OF GEO.-KAAHUMANU SUPPORTS THIE WAR.   237


in full possession of an experienced general, who had the
resources of the nation at command, and an armed force now
with him greater, probably, than ever the insurgents brought
together, it was madness for the rebel chiefs to strike again for
victory, or to insist on independence.  But, perhaps through
ignorance of the art of war, they had failed to know the strength
of Kalanimoku when thus reinforced, or, through desperation,
some of them preferred rather to die in battle than to submit to
the government of Liholiho; and perhaps the feelings of revenge
towards those chiefs of Kauai who stood by Kalanimoku impelled them to hold out for another trial of strength and military
skill.
During the pause or the mustering of the forces of the two
parties, Kalanimoku received from the infatuated George the following singular specimen of diplomacy, embracing a partial
profession of respect to the windward government, and a strong
desire to punish the chiefs of his own island who had not favored
him and his party according to his wishes.
" Dear Sir,-We wish not to hurt any of the people from the
windward islands, but those chiefs belonging to Kauai. Therefore I
hope you will separate your men from them, and let the Atooi chiefs
fight the battle, for we wish not to hurt any of you from the windward. Our lives have been threatened by Tapule, by Haupu, by Kumakeha, and by Wahine. These are the chiefs we want to go against.
But your people we wish not to trouble. Send me answer as soon as
you can.                    Yours, &c.,
"G. P. T."
Kaahumanu being detained at Maui, after her husband's interment, Kalanimokuls express schooner hastened thither from
Honolulu, to report to her. It approached Lahaina with a signal
of distress, and as the captain sprung on shore, he cried out,
a Ua kaua o  auai!  I kii kanaka mai au-Kauai wages war!
I have come for men;" then gave the particulars to the queen.
She thought the trouble had arisen because her late husband had
not taken proper measures to secure the quiet submission of his
son and other chiefs and people. She was ready to prosecute
the war, and subdue the insurgents, and required a reinforcement
of soldiers to embark at once from Maui to succor Kalanimoku,
but hesitated to send any high chief. But Kaikioewa, an old
chief of high rank, in a spirited address of some eloquence, said,
"I am old, like Kalanitnoku. We played together when children. We have fought together beside our king, Kamehameha.
Our heads are now alike growing grey. Kalanimoku never deserted
me; and shall I desert him now, when the rebels of Kauai rise
against him? I will not deal thus with him. If one of us is ill,
the others can hasten from Kauai to Hawaii to see the sick. And
now, when our brother and leader is in peril, shall no chief go to
succor him? I will go; and here are my men also." Asking




238    SKAAHUMANU)S FAST —HOAPILIIS ASTROLOGY.


Mr. Richards what they should do with the rebels, he was referred
to the divine rule-" love your enemies."  He rejoined, We
do not go to kill Kauaians we go to put an end to fighting. We
will take the rebels and bring them to the windward, and put
them to farming.' Hoapili was also inquisitive as to the accordance of war with Christianity.  They both asked questions
difficult for a Christian missionary to answer, and some which
different missionaries would, if obliged to speak at all on the
subject, be likely to answer differently, respecting the lawfulness
(f war, and the manner of conducting it, if compelled to engage
in it; but questions which showed that their consciences were
awake to consider what was Christian duty in this case of insurrection. Hoopili, Kaikioewa, Kahekili (thunder), a stern warrior chief, and two companies of men, embarked immediately on
board two schooners, and hastened to the scene of strife.
Soon after the sailing of this reinforcement, Kaahumanu spontaneously, like the king of Nineveh, proclaimed a fast, in order
to seek God's favor. This was observed by many, with apparent
propriety, on the 27th August. At Lahaina, an uninterrupted
Sabbath stillness prevailed from morning till evening. Amusements and labor, and the kindling of fires for cooking, seemed to
be entirely suspended; and the chiefs and a concourse of the
people attended public worship, and united in presenting their
confessions and supplications before the throne of mercy.
Arriving at Kauai, Hoapili united his force to that of Kahalaia,
embracing the loyal warriors of Kauai, and the reinforcements
from Oahu, who had joined Kalanimoku, at Waimea, and chose
to lead them to battle.
On the 18th of August, a force under Hoapili marched from
Waimea towards Hanapepe and Wahiawa, where the enemy held
a position overlooking the valley of Hanapepe, nearly two miles
from the sea-shore. Like other astrologers, Gov. Hoapili claimed
some superiority over his countrymen, and doubtless supposed he
could produce some impression on their minds by appearing to
consult the heavenly bodies, in respect to the course to be pursued, the time and the result of the contest. He gazed much at
the stars.  He noticed the relative position of our principal
planets, then visible, and fixed stars in the zodiac; probably
more for the purpose of inspiring confidence and courage in the
soldiery, as a means of victory, than for any information supposed
to be derivable from the stars, as to the result of the battle, or
the fitness of the time for commencing it.  Heathen leaders
doubtless know that the belief that success is practicable, whether
that belief be encouraged by interest, experience, martial skill,
astrology, or prophecy, is a powerful means of union, strength,
and success in war. When Hoapili, after his repeated observations, predicted that if the loyal party should be beaten by the
insurgents, the whole group of islands would be overcome by
them, and there would be no place to flee to for safety, not even




BATTLE OF WAHIAWA —CAPTURE OF GEORGE.


239


their own homes, he put a spur to their courage and constancy,
and assumed a position not likely to be proved false.
Though the distance from the fort at Waimea to the encampment of the Kauaians was scarcely more than eight miles, the
army, on the way, halted and rested on the Sabbath. The next
(lay they proceeded, crossed the river, and ascended the heights
on the east side of the valley of Hanapepe, and were drawn up
in the order of battle. Silence was commanded before the onset,
and prayer was offered to the great Jehovah. Then, in a curved
line or semicircle, they advanced, the right and left extremes
intending to pass the enemy's lines, and capture the whole force.
As they drew near, the insurgents, who had taken a station
behind a wall with a small field-piece, discharged it a few times
with some apparent effect; for Hoapili's men, who were in its
range, prostrated themselves before it at each discharge, then rose
again and advanced. Some supposed at the moment that this
engine of foreign war was doing the work effectually, though it
was neither weakening the strength nor daunting the courage of
the government troops, who returned the fire and pressed on.
The insurgents, unable to stand, were beaten and routed; some
forty or fifty were killed, and the rest fled chiefly to the woods,
and some were pursued and taken. Kiaimakani, their boldest
leader, attempted, as he fled, to conceal himself by holding up
grass between himself and the passing pursuers, one of whom
perceiving a motion of the grass, fired a musket ball into it " at
a venture," by which the unhappy old warrior chief was killed,
and his violent dealing returned upon himself.
George and Betty, and their infant daughter, fled on horseback
to the mountains. The two latter were soon captured and treated
with kindness. The child was, however, by Kaahumanu named
Wahine-kipi, Rebel-woman. George eluded his pursuers for a
considerable period. A party of men were sent by Kalanimoku
to find and take him, and being led by Kalaiheana, a head man
from Oahu, went into the mountains in pursuit of him. They
occasionally called aloud, " 0 Humehume, show yourself to us.
You shall not be slain, if you will make your appearance. Come,
let us return to the sea-side to your father, Kalanimoku." After
some weeks spent in the search, he was found and captured, and
brought in a pitiable state into the presence of the dignified
Kalanimoku, who, at his father's request, had been disposed to
befriend him, and had commiserated him from the beginning of
the contest. This noble, victorious, semi-civilized chieftain took
off his own mantle and threw it over the poor, misguided young
chief, thus saying, most significantly, u Live."  He was restored
to his wife and child, and for the safety of Kauai, sent to Oahu,
where he remained several years, until his death.
George, in his childhood, had been sent by his father to
America partly from apprehensions of danger to the child from
jealous or aspiring relatives. He was supplied with the means




240    LETTER OF LAANUI-DEPARTURE OF MR. ELLIS.


of support; but Capt. R., who took the charge of him, lost both
his own property and that of his ward. George labored as a
carpenter's apprentice for several years, then for a time in the
service of a farmer; but feeling homeless, or restless, or disposed
for the scenes of war, he enlisted in the U. S. navy. He was in
the engagement between the Enterprise and Boxer, and, in the
act of boarding, was wounded in the side by a British pike. He
afterwards went up the Mediterranean as one of the crew of
the GuerriKre, under Corn. Decatur, and was in an engagement with an Algerine frigate. Then returning to Charlestown,
he was, at the solicitation of Christian friends, released and
sent to school for a season. On the sending forth of a mission
to these islands, he accompanied it, not as a missionary, or as
under the control of the Board, who had paid for his academical
instruction and his passage home.    Of course, neither the
Board nor the mission was implicated in his political or seditious
proceedings.  He took a course contrary to their wishes and
counsels, and the tendency of their instructions, though, as a son
of a king, he thought he had rights to maintain by force. But
how clear it is that education and civilization, without a firm
belief in God's Word, will accomplish little or nothing for the
heathen.
After the decisive battle, one of our promising pupils, Laanui,
a chief from Oahu, who had taken part in the war, wrote back
to Namahana the following brief report, which showed some
advancement from the late barbarism of the country, of which
Kahalaia and some others were not yet wholly cured:
' I have no captives. I regard implicitly the Word of God-of
Him by whom we live, who warded off the balls from us, who is our
Lord and yours; and on whose account we are without captives. In
the midst of the battle, when the enemy fled, then I ceased. I went
not to search for captives. I remained with your brother, IHoapili.
When your brother returned to Waimea, we returned. And when we
reached Waimea, there we abode, at ihe mouth of the river. Therefore,
I have no captives at all to send up to you."'
At this interesting juncture, Mr. Ellis, by the protracted and
painful illness of Mrs. Ellis, wis called to leave the islands.
He embarked with his family on board an American ship, to
return to England, by way of the United States. Ie had rendered most important service fot about eighteen months during
which, time, besides preaching aind counselling the rulers he had
united with us in preparing the first hymn-book which we published for the people. He left the field reluctantly; and our
missionaries and the rulers parted with him with regret. Both in
America and Great Britain, he did much to bring our field to the
favorable notice of the public, and to defend our cause from ungenerous aspersions.




KAAHUMANUYS ATTENTION TO PREACHING.


241


After the fast of August 27th, Kaahumanu, about to embark
from Lahaina to join Kalanimoku at Kauai, seemed interested in
the preaching of the Gospel. She was seen to weep at a public
lecture, and the next day sent for the missionaries, and requested
them to sing and pray with her, before she left the shore.  She
designated as teachers three young men in her school, and wished
them to be furnished with books sufficient for three large schools
among her people, on the windward side of Maui. She expressed great affection for the missionaries, saying, a What we have is
yours.-" Her sister, Hoapili Wahine, seconded her proposition
for social worship. And our blind friend and coadjutor, Puaaiki,
was overjoyed, and seemed ready to kiss the feet of the queen,
for gratitude, because he thought she was taking a stand on the
Lord's side. Grasping her hand, as her barge shoved off from
the sand beach, he clung to it, wading along till he was knee
deep in the water.
As she and her company, on the way from Lahaina, arrived at
Honolulu, they came without delay to the sanctuary, to unite in
public thanksgiving for the success which crowned the effort of
the nation in restoring order at Kauai.  The next day being the
Sabbath, the services were well attended, both forenoon and afternoon. Namahana, Kaahumanu, her step-son, the young prince,
and other chiefs, were attentive to the Word. In the morning my sermon urged the duty of following Christ and relying on him alone
for pardon and eternal life, and in the afternoon, the necessity of a
holy heart, or disinterested benevolence, in order to obtain the
treasures of Heaven, according to the instruction of the Great
Teacher to the "young ruler."  Kaahumanu engaging in the
work of reform, having proclaimed a fast, encouraged schools, the
observance of the Sabbath, and abstinence from various evils,
was, like others, supposed to be cherishing the disposition to inquire, " What lack I yet?" Mrs. B. listening to the searching
truth, watched her countenance and motions that day, and could
not but feel a concern, lest (like the young ruler who did not expect
a reproof after well doing), feeling too rich, high, or proud, she
would turn away grieved. But agitated as she appeared when
pungent truth came close home, she bore it, and no decisive marks
of displeasure at the preacher, or the doctrine, could be seen in
her interview with us, at the close of the service.  On the contrary, she appeared unusually kind and condescending, stopped
her carriage and her train at our gate, and kept us standing and
talking, for a time, as if unwilling to pass on without hearing
more. Thus we were encouraged.
Kealiiahonui, son of Kaumualii, whom Kaahumanu had taken as
her husband, young, handsome, and naturally and usually more
interesting at that period than most of the nobility, exhibited, on
this occasion, a solemnity and tenderness like one under the
strivings of the Spirit of God. Their connexion, in our view, was
inconsistent with the rules of the Gospel, and we believed the
16




242


KAAHUMANU AT KAUAI.


power of the Gospel, should it result in their conversion, would
dissolve it.
The next day they left Honolulu for Kauai, urging me to accompany them; but this I could not well do.  The cares and
labors of the station after the departure of Mr. Ellis, my esteemed colleague, seemed to forbid it. On arriving at Waimea, she
repaired at once to the house of God, to offer prayer and praise.
To avail herself of the advantages of the light, she spent much
of her time for a few weeks, at the mission premises, where Mr.
Whitney had, after the commotion, resumed his labors; and exerted herself to aid the work. The state of things at Waimea,
while she was there, is thus briefly noticed by Mr. Whitney:
a I have never before seen the people give so good attention to the
word of life. Last Sabbath was an interesting day. In describing the
pains and consequences of a Savior's death,I perceived tears trickling
down the cheeks of some, whose hearts I had supposed too hard to
admit even of sympathy on the subject.  Kaahumanu continues to
exert her influence in the good cause."
In December, Kaahumanu having removed to the opposite side
of the island for a season, caused a frail house of worship to be
erected, and urged on the work of instruction by the help of several native teachers. She sent a horse and a messenger to bring
Mr. Whitney to her camp, near the foot of the mountains, ten
miles north of Wailua, at Kohalalele.  Though he felt it very
difficult to leave Waimea for a day or two, he went over to encourage them. On this occasion, he thus wrote me:
" Of the expressions of pleasure and joy I received from the chiefs
at my arrival, 1 should say nothing, were it not to give some view of
their feelings towards the great object of our labors. I have had no
such meeting with chiefs. The pleasure of meeting an affectionate child
could not have been expressed more unfeignedly. I have not a doubt of
their sincere attachment to the mission, and of their intention to promote its interests. I preached to them, exhibiting the Savior's example.
The church which Kaahumanu has built here was full, and the audience
very attentive.  Though at a distance from any mission establishment,
the great object here is the palapala.  Kahikona, George Sandwich,
and others, are useful. I entreat you to stay where you are. I do not
pretend to prophesy, but I think your presence will be more needed in
a few days, at Oahu, than it ever has been before. Kalanimoku, Kaahumanu, and other chiefs are about to return."
The New York being about this time stranded and damaged at
Niihau, Kalanimoku, who thought he could attend to such things
better than others, proceeded thither, and had his schooner hauled
up and repaired. While thus engaged he wrote me two short and
pleasant notes, December 8th and 23d, subscribed Paalua, a name
often applied to him after the death of Kamehameha and of his
wife, implying that thus both eyes were closed.




KALANIMOKU AT NIIHAU —NEW GOVERNOR OF KAUAI. 243


" Much love to you, Bingham and Mrs. Bingham, and you all. -'' I
salute you all. Great affection for you all who remain. Exceedingly
great is my love to you. Here I am, earnestly attendinglto the Word
of God. I pray also, to our Lord Jesus Christ, and to the Holy Spirit,
who will enlighten me. Let the perseverance of you all be great. Be
ye strong to labor for this land of darkness. Love to the children
of you all, and to yourselves also.  My salutations to you all are
ended.                                          PAALUA."
"Niihau, Dec. 23d, 1824.
" Great love to you, Bingham. Thisis my word to you. Speak to
the professor of medicine, to doctor my mother, Ukeke, who has returned thither.  Look you two to her sickness.  I compassionate my
mother because she is sick of the palsy. Do you both treat well my
mother. My word is finished.-                   PAALUA."
His schooner being repaired, was ready at tne close of the week
to be launched.  The wind and tide were favorable for it on
Sabbath morning, and he was urged by foreigners to avail himself
of the opportunity, but though he was then in haste to return to
Oahu, and he had no missionary at his elbow, he conscientiously
refused to launch her till the Sabbath was past.  In this, his
practice accorded with his letters.
Kaikioewa, one of the conqueror's companions in former wars,
a more sober and conciliatory chieftain than Kahalaia, was constituted governor of Kauai, and though not the most accurate in
doing business, yet, with the aid of Keaweamahi, his wife, by his
side, who, like some other women, was blessed with more shrewdness in some matters than her honored lord, he rendered important
service in restoring quietude and in favoring the cause of instruction and true religion-the only safe-guards of the peace of the
state. "Kaikioewa and his wife," says Mr. W. at this period,
c have taken a noble stand. They have begun to build a chapel,
which, he says, shall be the best yet in the islands."  In the
course of six or eight months, that building, ninety feet by thirty,
was completed, and supposed to be the best ever erected on that
island.
Calling on Mr. W. one day, and learning that he was
writing to our Directors, he said, with much warmth of expression, " Give them my affectionate salutation. Tell them I thank
them much for the good news of salvation that they have sent us.
That the palapala me ka pule, learning and religion, shall be the
business of my life." And he called on the chiefs, and head men,
and people of the island, to go with him in the work of reform,
though he was yet far from possessing that completeness of knowledge, experience, and devotedness to the good of others, which
are needed in a reformer. The grace of God, it is believed, accomplished for him great things before he finished his course.
Peace being restored at Kauai, the successive return of old
warriors, young soldiers, and high chiefs, from the scene of strife




244     RETURN OF THE WARRIORS FROM THE VICTORY.
and victory, to Honolulu, afforded interesting occasions of thanksgiving and decisive indications of progress. Among these was
Laanui, the husband of Namahana, the governess. He was an
interesting young chief of the third rank, well featured, and
a little above the middling stature. Having been down to take
part in suppressing the insurrection, but not to get captives for
self-aggrandizement, as had been formerly customary, and as
some of the unchristian warriors in this case had done, he now
returned, by ship, to Oahu. Before he debarked, the governess,
being near the landing-place, asked me whether there or at
the church we should offer prayer to God on the return of her
husband. Being assured that either place, whichever she might
prefer, would be very suitable for the devout expression of our
gratitude, she requested me to stay by her till her husband should
come on shore. She was higher than he, both as grand-daughter
of the king of Maui, and relict of the Conqueror. She was
taller than ordinary women, and so large as, among the chiefs, to
appear rather short. She had black hair and eyes, a round, full
face, large lips, a short neck-her chin almost touching her breast
-and such obesity that if, as in some countries, her comeliness
had been estimated by the hundred pounds of her weight, she
would have been called a beauty. But she had now finer qualities to constitute her comeliness, and give her a salutary influence
over her dark-hearted contemporaries.
Laanui soon landed in decent apparel of civilized fashion, and
passed quietly through the crowd of natives on the quay. As
he approached the governess, she kindly beckoned to him with
her hand, and with affectionate voice called out, " Mai!-hither."
Glad to be welcomed home in safety after the victory, he, with
open countenance of unusual mildness for a native, came silently
to her, and sat down gently by her side. They embraced and
kissed each other, and wiped their tears. How wide the contrast
between this and the heathen wailing on other occasions!  I
could not refrain from tears to see the happy meeting of this
interesting pair, after their separation for so lamentable a cause.
His protection and restoration they both now piously ascribed to
the care of Jehovah-the Christian's God.  After a few expressions of mutual joy and congratulation, and a few words as
to the state of affairs at Kauai, at Namahana's suggestion, with
which her husband signified his concurrence, we sang a hymn of
praise, and united in thanksgiving to the King of nations for his
timely and gracious aid to those who acknowledge his authority
and love his Word.
One of the distinguished rebels, Kanenoho, being captured and
brought from Kauai, was soon after this introduced into the presence of Namahana, amid the multitude who came around to
gaze at him as a caged lion. In the verandah of Kaahumanu"
framed house, the governess and Hinau, captain of the fort, conversed with the captive about the rebellion. Her closing remarks




RECEPTION OF VICTORS AT HONOLULU.


to him were touching, and highly creditable to the head and
heart of one high born and so recently a proud heathen-" Compassion for you, Kanenoho. Great was the darkness of your
hearts to engage in war. Life is the good thing. We did not
wish to dispossess you of your country. Kalanimoku went down
not to make war, but peacefully to take care of your islands in
accordance with the charge of Kaumualii-' E  olelo pono, a hoi
mai-To have a proper talk and return. ' The prisoner wiped
his eyes with his rude mantle, subdued by the kindness and
fitness of her words, and the remembrance of his own folly.
I preached the same day from an injunction of our Savior, a
lesson peculiarly needful for the Hawaiians at that season-" Be
ye therefore merciful, as your Father also is merciful."
On the 16th, a small squadron returned from Kauai, having on
board a company of warriors, embracing Hoapili, Kahekili, Kalaikoa, and Kapuaa, and several captives, and among them Kiaimoku (island or ship watcher), the rebel chief, of Hanapepe.
Finding his cause desperate, this chief coming forth from his
hiding-place to which he had fled, and surrendering to the triumphant party, threw himself on the clemency of Kalanimoku,
and was treated with kindness by that noble chieftain.
These victors landed at Honolulu just before evening, and
being accompanied by Laanui, and attended by a file of armed
soldiers, came at once to my house with their congratulations,
and made a proposition to unite the same evening in thanksgiving to God. They repaired to a house vacated by Liholiho (still
absent from the country), where I met them and their friends,
and was happy to lead them in the delightful service. To Gov.
Hoapili, this high chief of Maui who had led the victorious little
army, and marched up to the enemy's line in the face of their
cannon and muskets, I put the question distinctly, " On what
account would you have the company address their adorations to
Jehovah?"' To this he replied, and doubtless spoke the sentiments of others, " I ke ola o kakou i ke Jlkua-On account of
our preservation by God."




CHAPTER X.


SIXTH YEAR OF THE MISSION, AND SECOND OF KAAHUMANU.1825.
Promising New Year-Association of serious females-Kalanimoku's return from
his victory- Kaahumanu's letter and return-Agency of the Spirit-Namahana
and the shipwreck-Association of men for Christian improvement-Religious
interest at Lahaina-Bartemeus Puaaiki-Progress at Hawaii-Kapiolani and
Pele-Visit to Hilo-Deficiency of means to supply schools-Result of the king's
visit to England-Return of the survivors-Visit of Lord Byron —Kaahumanu
and others candidates for baptism-National council-Outrage at Lahaina-Departure of Mr. Stewart-Decalogue and meeting of the chiefs-Non-confederacy
of church and state.
ON the ushering in of the year 1825, a New Year's sermon
was preached at Honolulu, in which the dealings of God with the
nation for the last year were recounted, the speedy and universal
turning of the nation to the Lord was urged, and special displays
of divine power and grace were shown to be desirable, and were
anticipated as proofs of God's kindness and readiness to hear
the prayer of the humble and the needy.      The heart of the
governess seemed to leap for joy at the prospect of good which
she felt encouraged to expect the Lord, who had restored peace,
would bestow on the land.
Under the direction of the missionary females, an association
of women to meet weekly for prayer and improvement, was
commenced on Friday of that week.        It embraced, at first,
twelve or fifteen native females, among whom there appeared
some evidence of sincere love to the truth, and of understanding
the duty and privilege of prayer.  Among these were Namahana
and Kaka, the wife of Naoa, the latter of whom appeared subsequently to live by prayer, and literally on her knees received at
length her summons to depart. That organization being increased
from time to time, has doubtless, in the course of twenty years,
tended not only to call into healthful action many of its regularly
entered members, and to incite others to the important duties
which it was designed to encourage, but also in some measure to
call down successive showers of spiritual blessings upon the
nation.
Kalanimoku, after his perils and the labor of some six months
at the leeward, returned to Honolulu towards the close of January. He was joyfully received by many warm friends: among
these were Namahana and Hinau, and their Christian teachers.




KALANIMOKU'S RETURN FROM HIS VICTORY.


247


He was saluted by an elderly and honorable woman as the kaula
hao (iron cable) of the country-a compliment higher than the
discharge of twenty-one guns from the fort would have been.
Many wept at his landing. Some of the Russian officers present
wondered at the weeping of his friends who had received him
safe and sound. 4 They would cry," said they, if he had gone
far away; they would cry if he had been killed. Why then do
they now cry since he has returned victorious and safe?" But
the tears of some on this occasion were more like those of a pious
family at the return of a long absent son and brother, than the
deafening and unmeaning or incomprehensible din of a heathen
wail, formerly so frequent at these islands.
Kalanimoku and those who returned with him, and others who
welcomed them, repaired spontaneously to the public altar, to
offer the tribute of praise and thanksgiving which he deemed
justly due to Jehovah on this occasion.
When assembled at the church, before going into the pulpit, I
sat down by his side with a desire to know more definitely his
views of the object for which we had assembled, and asked him
to state distinctly for what he desired thanksgiving and prayer
might be offered. He said, " Give thanks for God's kind care
over us, and for our deliverance from death; and pray that God
would pardon our sins, and enlighten the nation and save us."
This was stated to the congregation, the reasons for it presented,
and the delightful duty attempted, with a sense of the special
obligations under which we all had been laid by the merciful
interpositions of Providence. The following day being the Sabbath, Kalanimoku and his party attended worship. The church
was well filled; and I esteemed it a privilege to attempt to
guide the meditations and prayers of the assembly, that they
might consistently choose the Lord for their God, and feel their
obligations to him, and consecrate their lives to him, not only for
his care in delivering them from the power of earthly foes, but
for his grace in providing and offering deliverance from spiritual
foes, and even eternal salvation for their souls.
The words of the devout warrior of Israel furnished an
appropriate and delightful theme worthy to be adopted by
those who were rejoicing in the late victory, and in the tokens
of Divine favor to sinners now emerging from heathenism:" I said unto Jehovah, Thou art my God:
Hear the voice of my supplications, 0 Jehovah.
O God, the Lord-the Strength of my salvation,
Thou hast covered my head in the day of battle.'
Ps. cxl: 6, 7.
We were happy to think that this distinguished commander,
who had been accustomed to heathen warfare, and who, in 1819,
apparently without a thought of the God of heaven, led the forces




248    RETURN OF KAAHUMANU AND THE YOUNG PRINCE.
of Liholiho against the defender of idols, now saw and felt the
reasonableness of adopting the language of the inspired patriarch.
It was said of him by one who was with him in his exposure when
the insurgents at Kauai attacked the Waimea garrison just before
the dawn, that in judging between several expedients, one of which
he must adopt for himself, he would not rush into the fort, the
scene of bloody strife, where it was difficult to distinguish
between friends and foes; nor would he fly to his schooner then
at anchor near, and escape to Oahu, nor flee away from the arms
of the insurgents, but just cast himself on Jehovah, and wait
quietly just where he was, and see what the Lord would do for
him. When the assailants were repulsed with loss by the small
inexperienced garrison whom they had surprised by night, he was
ready to ascribe his own preservation and that of his friends, to
the hand of the Lord. Through the struggle, the right side
seemed so obviously to be favored and sustained, as to produce a
pretty general sentiment that it was of God; and we found in
distresses and afflictions, that he, who in wisdom and goodness
makes the wrath of man to praise him, turned the calamity of
war into a blessing to the nation at large, and made it contribute
to the furtherance of the work of the mission and of the cause of
Christianity and civilization.
Kalanimoku, re-entering his new mansion at Honolulu, appeared
like a Christian nobleman, not ashamed to pray and receive daily
instruction. He soon received a cheering letter from Kaahumanu,
his cousin, sister as he called her, who wrote him from Kauai the
assurance of her love to the cause of Christianity and of her
desire that he and the people might unite with her in furthering
it, and of her purpose of visiting the different islands of the
group and their principal districts, to encourage attention to
schools and religion.
Order being re-established at Kauai, the Regent returned to her
residence at Oahu, accompanied byKealiihonui, Kalakua, the young
prince, and others. Their vessel, the brig Ainoa, was descried from
Honolulu just before evening, Feb. 9th, and came to anchor soon
after dark, when they hastened to the shore and despatched a messenger to our establishment, desiring to see the missionaries as
soon as convenient.  Complying at once, we found them in a
well lighted and furnished upper room of Kaahumanu's house,
with Kalanimoku and Laanui and the young queens, whom Liholiho, on embarking for England, had left.  As we entered the
chamber, Kaahumanu rose respectfully (a novelty to us), and received us with expressions of kindness, cordiality, and joy, which
we had not before witnessed in her.  She exclaimed, " Ua ola
kakou ia lesu Kristo."  We have been preserved by Jesus Christ,
-a just sentiment in which many heartily united with her. We
enjoyed in this friendly group a season of religious conversation
and social prayer and praise, in which there was evidence that
our labor, in this vineyard, had not been wholly in vain.




THE QUEEN AT THE PRAYER MEETING.


249


While many of the people retained their heathen nature, and
some had the spirit of rebellion, and some were disposed to chastise and subdue rebels, and others revengefully to kill them, it
was a matter of thanksgiving, and an indication of the meliorating
influence of Christianity on the minds of the leaders of the nation,
to find the queen, Kaahumanu, and her high chieftains so free from
any charge of barbarity or cruelty in subduing those who had
risen up against them. In comparison with former wars, it was
wonderful that the nation passed through this war with the
sacrifice of but four or five of the loyal party, and so far as we had
the means of knowing, with scarcely more than half a hundred
lives on the part of the insurgents-that even the most guilty who
surrendered or were taken alive, were generally treated with lenity, and the praise of the victory ascribed to Jehovah.  What
a contrast with the terrible slaughter in former wars, when the
brooks were choked with the bodies of the slain, precipices flowed
with blood, whole districts were ravaged and desolated, and the
murdered offered on the altars of abomination! In the first battle at
Waimea, but fourteen of the insurgents were reported as killed,
and in the next battle and rout, at Wahiawa, forty or fifty of the
enemy, and not more than one of the loyal party, were reported
as among the slain. Some probably died of their wounds, as did
Smith; and a few are reported to have been wantonly killed
by the victors.
The next day the queen called on us, and with a considerable
number, repaired to the public altar, as others had done, to
render public thanksgiving to God for his preserving care.
She shortly gave,with tears but partially suppressed, such an account of her past and present feelings on the subject of religion, as
to lead us to form a very favorable estimate of her Christian character, though not yet decisive.  She, with her sister, united
in the female prayer-meeting, at my house, and in connexion with
Mrs. Bingham, Mrs. Stewart, Mrs. Loomis, and B. Stocton, took
an active part in questioning and counselling the native females.
The haughty queen bowed her knees before the King of heaven,
and confessed her sins, and in impressive language poured forth
her earnest prayer. "Behold she prayeth!"  We rejoiced in the
"faithful saying, that is worthy of all acceptation, that Jesus
Christ came into the world to save sinners, even the chief,'
and in the evidence that this once heathen ruler now acknowledged him as her Lord and Savior, and would yet serve him with
the energy she had once employed against him.
How widely different the course of Kaahumanu, in celebrating
the recent victory, ascribing it to the Lord, offering herself to him,
and seeking the civil, moral, apd intellectual improvement of the
people, even of the conquered, from that of wasting and degrading
them as her predecessors would have done, and as she herself
would have freely done without the better principles inculcated by
God's Word.




250


NAMAHANA AND THE SHIPWRECK.


The missionaries had been slow to give her credit for any interest at heart in the concerns of Christ's kingdom, though she
had apparently espoused the cause of reform.  But now, her
changed, subdued, and amiable conductin contrast to that which
she exhibited on our early acquaintance with her, could not but
afford us comfort, and awaken the hope that she would yet shine
as a gem of peculiar lustre amid the rocks and forbidding lava of
these recently barbarous and heathen isles.
Her sisters, Kalakua and Namahana, exhibited also marks of
change; but to most observers, not quite so striking as in Kaahumanu: nor was it the most easy for any of them to establish a
reputation for piety, benevolence, and the love of equity.
Namahana, while she had charge of affairs at Oahu, acquitted
herself well, and in the spring after the return of her husband
from the war in Kauai, she gave repeated and happy indications
of a changed character.  The following I had opportunity to
witness and occasion to record.
The Royal George, an English whale ship, was run upon the
reef, west of the entrance of Honolulu harbor, and wrecked at
a midnight hour.  Namahana lent her schooner to aid in saving
her cargo, etc., and received for the service $100, fairly earned.
Without questioning her right to such compensation, it was suggested to her that gratuitous assistance, in such circumstances,
might have been well, from one able to render it. " What shall
I do?"' she asked with some earnestness. " Go to your houselook up to your Heavenly Father for direction; and to-morrow,
you may tell me what you would like to do in the case."  The
next day, she carried back the $100 to the captain, and laid them
down at his feet, saying, ' that considering his misfortune or strait,
she was willing to return the money he had paid for her assistance.'
Somewhat surprised, he asked for further explanation. She said,
"; I wish to do that which is best for my soul." " We will divide
it," he said: "I will take half, and you half."  "Right," she replied, " if you wish it so."  The money being then divided into
two equal parts, he asked of her something in which to take away
his fifty dollars. Her purse containing small change she emptied,
turned, and promptly gave to him. The gentleman (?) noticing
the care manifested in turning the purse, remarkedin my hearing,
and in a foreign tongue, See her covetousness!/ as if the proof of
liberality furnished by restoring the $100, and by giving him her
purse in addition, was more than counterpoised by her care to see
that it was empty. This is illustrative of the severe manner of
judging adopted by a large class of foreigners, in reference to the
motives and defenceless characters of Polynesians, when, according
to their knowledge and ability, they are endeavoring to be honorable, just, and even generous. Probably few professed Christians
could be found even in the most enlightened countries, who, in
case of the shipwreck, would have done better than Namahana,
or in the issue have deserved more the credit of liberality, docility,




SOCIETY OF REFORMED MEN.


251


and self-denial. Two years before this, she and Kapiolani had
appeared much like Kamamalu and Puaaiki as to their advancement in Christian knowledge and duty; and during that period
they had considered themselves as believers of the Gospel.  Kapiolani, who had been very intemperate, and for some time after
hearing the Gospel lived with two husbands, had separated herself
from her junior husband some two years before this period.
At this period we had at Honolulu, besides the common schools,
a class of ten chiefs attending to rudimental instruction in reading, writing, singing, and composition.
On the 18th of February, a number of serious men putting off
their heathen habits, and willing to be known as seekers of the
great salvation, and as, in some sense, pledged to one another to
abstain from immoralities and to follow the teachings of the Word
of God, united in an association for prayer and improvement
similar to that formed by the females a month earlier. Among its
earliest and leading members were Kalanimoku, Laanui, Kalaikoa, Kealiiahonui, Hoaai, Kupalu, and Kaomi, whose father
was a resident Tahitian, John Ii, Kaaia, Punihaole, and others.
These in uniting in the association, which was in advance
of the Washingtonian society, gave to each other such an
account of their views and of the manner in which they had
been led to attend to the things that belonged to the soul's
well being, as to afford indications that the Spirit of the
Lord had begun to enlighten and influence their minds. One
of them came to me, professing to be daily striving against sin,
and seeking deliverance from it through the blood of Christ. He
asked if it were right for his heart to be praying to God as he
was walking along the road.  Being told that it was right to
pray whenever we feel inclined to it, but that it was specially
suitable to offer secret prayer, he said, " I know it is right to go
away to a secret place, and there kneel down in the presence of
God and pray to him, but I did not know it to be proper to pray
along the road; but as I was walking along, my heart wanted to
be talking with God, and I was afraid, and have come to be
instructed."  He seemed relieved to be told that it was proper
to talk humbly with God while walking by the way, sitting in the
house, or laboring in the field, as a means of comfort, of honoring God, avoiding temptation, and securing God's favor.  He
proved at length to be, in our esteem, a consistent Christian. A
like spirit appeared at the other islands, and similar associations
for prayer and improvement were established at the different
stations, and were obviously attended with the divine blessing.
Hoapili and some of his coadjutors returning to Maui, and
others who had quietly remained there during the late struggle,
now manifested increasing religious interest. Inquirers crowded
around the missionaries morning, noon, and night. The morning and evening sacrifice was offered by many. Some looking
for the new paths, inquired, " How shall we know what things




252


BARTIMEUS PUAAIKI.


are sinful? How shall we free ourselves from sin? How shall
we escape the punishment due to our sins?"'
Some very freely confessed their sins, under a sense of their
vileness, and made known their confidence in the new religion.
One who had been distinguished for opposition to the missionary
cause being apparently subdued after a sleepless night, said to
the missionaries, " I have been exceedingly wicked. I have lied
and stolen, been angry and quarrelsome, adulterous and murderous. I have been hostile to you; lied about you, and scoffed at
your good words. I have led the young chief into evil; have
sacrificed to our old gods, and done every kind of wickedness.
I am exceedingly afraid, for God is angry with me." Another
said, ' I have washed my vessel nearly clean outside, but still
filthy within-what shall I do?"
At this period, the blind Puaaiki was brought forward as a candidate for baptism. He had been for much of the first three
years of the mission, one of the more attentive hearers of the
Gospel at Honolulu. Being, at first, led by the hand of another
to the place of worship, he at length, by frequency, became
familiar with the way, came without his guide, and was usually
seen early at his place, as near to the preacher's feet as he could
well get, and lending as careful an ear as any in the congregation.
His long beard, his miserable eyes, his diminutive stature, and
almost naked limbs, and the ravages of sin in his whole being,
made him, on our first acquaintance with him, a truly pitiable
object. But though a vile and miserable heathen, the Gospel
met his case, and the condescending Author of salvation regarded him with divine compassion. Having become interested
in the subject of religion he removed to Lahaina, where, after a
heathen sacrifice by some of the opposers of religion, Puaaiki
distinguished himself by his firmness and devotedness in maintaining the truth.
At a meeting of the poe pule, praying people, he was called
on to address the throne of grace. " His petitions," says Mr.
Stewart, " were made with a pathos of feeling, a fervency of
spirit, a fluency and propriety of diction, and above all, a humility of soul, that plainly told he was no stranger there. His
bending posture, his clasped hands, his elevated but sightless
countenance, the peculiar emphasis with which he uttered the
exclamation, ' 0 Iehova! his tenderness, his importunity, made
us feel that he was praying to a God not afar off, but to one that
was nigh."
Six months later, he gave still more decisive evidence of true
conversion to God, and after a careful examination, he was propounded for admission to the church. His views as to the duty
of uniting with the church, and of the nature of the eucharist,
were not behind those of the reformers of the sixteenth century,
particularly on the doctrine of transubstantiation, as the following




PROGRESS AT HAWAII.


253


unpremeditated questions and answers between him and Mr.
Richards will show.
" Why do you ask to be admitted to the church?" '" Because
I love Jesus Christ, and I love you, and desire to dwell in the fold
of Christ, and join with you in eating the holy bread and drinking the holy wine."  " What is the holy bread?   " It is the
body of Christ, which he gave to save sinners."  " Do we then
eat the body of Christ?" ' No, but we eat the bread which
represents his body; and as we eat bread that our bodies may
not die, so our souls love Jesus Christ, and receive him for their
Savior that they may not die."  " What is the holy wine?"
" It is the blood of Christ, which he poured out on Calvary, in
the land of Judea, to save us sinners?'. " Do we then drink the
blood of Christ?" " No, but the wine represents his blood just
as the holy bread represents his body, and all those who go to
Christ and trust in him will have their sins washed away in his
blood, and their souls saved for ever in heaven." " Why do
you think it more suitable that you should join the church than
others?)"  Perhaps it is not. If it is not proper, you must tell
me; but I do greatly desire to dwell with you in the fold of
Christ."   Who do you think are proper persons to be received
to the church?." "Those who have repented of their sins, and
have obtained new hearts."' " What is a new heart?"  c; One
that loves God and loves the Word of God, and does not love
sin or sinful ways."
After a further season of probation and instruction, he was
baptized, and received the Christian name of Batimea, Bartimeus.
A Tahitian woman, the wife of a Tahitian teacher, Taua, was
received to the church at the same time.
The island of Hawaii, during the summer and autumn of 1824,
appeared to experience little of the agitation that had been felt
elsewhere from the death of Kaumualii, and the war at Kauai.
The missionaries and their native helpers were moving steadily
forward in the work. Kapiolani and Kamakau, and their coadjutors, Kuhio and Alapai, who, side by side with Kapiolani, had
been instructed in the Gospel four years, gave indications of
repentance and faith, though some considered them pharisaic.
They did with much apparent regularity, and for a considerable
period, the very things we should expect conscientious converts
to do in like circumstances. But none of them had yet been
baptized.
Kapiolani expressed great interest in the public worship of
God, and sought relief from the worldliness that wearied and
annoyed her, by going to the sanctuary, where she could hear
about God and heaven and salvation by Christ, of which she said
she was never tired.  She desired and enjoyed spiritual conversation too, in social intercourse with the missionaries, wherever
she had an opportunity to meet them at different stations.
She put on the costume of a Christian matron, and used chairs,




254


RELIGIOUS INTEREST AT KAAWALOA.


tables, and "hospitality " in her habitation. Having a leading
mind, an ardent heart, a portly person, black hair put up in a
comb, a keen black eye, and an engaging countenance, Kapiolani,
the daughter of King Keawemauhili, was a vice-queen in the district assigned to her and her husband.  They patronized the
missionary, encouraged schools, and discountenanced iniquity,
even threatening a fine for drunkenness. Their house of worship
was thronged, and attentive hearers listened to the Gospel, and
some were heard to inquire, "What must I do to be saved?"
At the close of September in 1824, soon after the Kauai war,
Naihe and Kapiolani made an excursion to Kau to spend a few
months there, both for the purpose of collecting sandal wood and
promoting the cause of instruction. As they were about to
launch their canoes from Kaawaloa in the midst of a concourse of
their people, at their desire, Mr. Ely led them in prayer, invoking
the divine guidance and protection for these friendly chiefs and
their company, and those who remained at the station.
After their return to Kaawaloa, the missionary zeal of Kapiolani became still more apparent, and she sought new opportunities to favor our work. The missionaries at Hilo suffering privations, and failing to be cheered on by the co-operation of the
local authorities, who had not yet aspired after the blessings of
civilization or Christianity, excited the sympathy not only of
fellow-laborers, but of Kapiolani. She compassionated too those
of her countrymen, who in their darkness still regarded with
superstitious reverence the gods of the volcano, and other false
deities. To trample on the pretended authority of such deities,
as well as to encourage the missionaries, she made a journey of
about a hundred miles, mostly on foot, by a rough, forbidding
path, from Kealakekua to Hilo. The more effectually to break
the spell which held many of the people in superstitious awe, in
reference to the volcano, she proposed to visit (on her inland
route) the great crater of Kilauea, the pretended residence of
Pele, and to set at naught her tabus, and disturb her fires. She
was strenuously opposed in this design.  Some having apprehensions that she might bring into contempt the regard which they
from their ancestors cherished for the honor of Pele, and others
apprehending danger to her person, attempted to dissuade her
from violating the long acknowledged tabus of the Hawaiian
Vulcan. Even Naihe, not having his mind yet wholly freed
from the shackles of superstition, was unwilling to do what she
proposed to do, and felt an indefinable repugnance to her exposing herself thus. Reasoning as well as she could with her
husband and others, whose sincere regard for her safety she
did not doubt, she perseveringly pursued her course. In approaching the region of the volcano, she was met by a prophetess
claiming authority from the veritable deity. This haughty female
warned her not to approach the sacred dominions of Pele, and
predicted her death through the fury of the god, should she




KAPIOLANI AGAINST PELE.


make an invasion with the feelings of hostility and contempt
which she professed. " Who are you!." demanded Kapiolani.
" One in whom ke akua dwells," she replied.  If God dwells
in you, then you are wise and can teach me. Come hither and
sit down."  After some urging she complied.  Refreshments
were kindly offered her; but in the haughtiness of her assumed
dignity as a supernatural being, she said, " I am a god: I will
not eat."  She held in her hand a piece of bark cloth. c" This,"
said she, " is a palapala from the god Pele.'"  " Read it to us,"
said Kapiolani.  She declined, though, like the magicians of
Egypt, she was unwilling to appear less authorized than others
to exercise her power and authority. But Kapiolani resolutely
insisted on her proving that she had a book or writing from the
god by reading it. The prophetess cunningly carrying out her
device, and with unexpected presence of mind holding her cloth
before her eyes, poured forth a torrent of unintelligible words or
sounds which she would have them believe was in the dialect of
the ancient Pele.
Kapiolani producing her Christian books, said to the impostor,
a You pretend to have received and to deliver a message from
your god, which none of us can comprehend; I have a palapala
as well as you, and will read you a message from our God which
you can understand."  She then read several passages, and
called her attention to the character, works, and will of the great
Jehovah, the true God, and to Jesus Christ as the Savior of the
lost. The haughty prophetess quailed; her head drooped, and
her garrulity ceased. She confessed that ke akua had left her,
and she could not therefore reply. Thus this oracle was silenced,
and the deluded and deluding prophetess at length joined in the
repast. The conviction of Kapiolani that she ought to proceed
was strengthened; and true to her purpose, she went forward.
The missionaries at Hilo hearing that Kapiolani had set out to
visit them, were desirous to meet her at the volcano, a distance of
twenty-five or thirty miles from their station. Mr. Ruggles having been for six months destitute of shoes, was unable to go.
Mr. Goodrich, who sometimes travelled barefoot, undertook the
journey without him, and joined Kapiolani's travelling company
at the site of that great wonder of the world. She was much
affected on meeting there a missionary coadjutor. She and her
company of about eighty, accompanied by Mr. G., descended
from the rim of the crater to the black ledge. There, in full view
of the terrific panorama before them, the effects of an agency
often appalling, she calmly addressed the company thus: a Jehovah is my God. He kindled these fires. I fear not Pele. If I
perish by the anger of Pele, then you may fear the power of
Pele; but if I trust in Jehovah, and he shall save me from the
wrath of Pele when I break through her tabus, then you must
fear and serve the Lord Jehovah. All the gods of Hawaii are
vain. Great is the goodness of Jehovah in sending missionaries




256


KAPIOLANI S VISIT TO KILAUEA  AND HILO.


to turn us from these vanities to the living God and the way
of righteousness." Then, with the terrific bellowing and whizzing of the volcanic gases, they mingled their voices in a solemn
hymn of praise to the true God; and at the instance of the chief,
Alapai led them in prayer, while all bowed in adoration before
Jehovah as the Creator and Governor of all things: and the God
of heaven heard.
Here was a heroism of a more sublime and immortal character
than that which rushes to the battle-field. Here was a philosophy
which might put to the blush the pride of Pagan Athens and
Rome, whose philosophers would risk nothing in suppressing
idolatry, though they admitted its pretensions were unfounded.
Here was a movement which in its character, and consequences
to a nation, was not wholly unlike to that of the sublime preacher
on Mars Hill, whose ' spirit was stirred in him when he saw the
city wholly given to idolatry.'
After this transaction, so important in its bearing upon the
remaining idolatry at the islands, the company proceeded and
reached Waiakea the following day. On their arrival at the missionary station, Kapiolani's feet were much swollen and lamed
with travelling in the long rough way; but she would not rest till
she had secured lodging for her weary party, and united with them
in evening worship. She told the missionaries she had come to
strengthen their hearts and help them in their work. They rejoiced
in the salutary influence which she had exerted in favor of education and reform, an influence felt at once and happily continued
when she had returned home. " Her whole conduct here,7' says
Mr. Ruggles, " was calculated to recommend religion to all around.
Not a person came into her presence without receiving her
Christian counsel or reproof. She was ten days with us, which
time she faithfully spent in going about doing good."
What visitor of the great Kilauea has ever gone there with a
nobler object or to better purpose, than did this noble princess,
Kapiolani, on her first becoming versed and established in the
Christian doctrine? She, who in her infancy had been carried by
her friends through this region as Keawemauhili, her father, and
his party were flying from the arms of Keoua, towards Hamakua,
now, in the infancy of our mission. becomes herself a host,
tramples on their ancient Pele's power, succors the missionaries
in their toil and privations, and urges forward her countrymen
to the victory over ignorance, superstition, sin, Satan and his legions.
Our pupils on the different islands now amounted to thousands,
and the number of learners was rapidly increasing. The demand
for books and stationery was far greater than could possibly be supplied by the mission. Many of both sexes, and of every age, required instruction and aid. The business of supplying and teaching all who were willing to be instructed was far greater than
many of the friends of the mission supposed. To rouse the minds
of the unlettered, to excite them to inquire and study, to elevate,




DEFICIENCY OF MEANS OF INSTRUCTION.


257


purify, and expand them speedily, by introducing and making
familiar the ideas of the existence of God and of his attributes
and works, of the relation we sustain to him, of the destiny of
man, a boundless heaven of eternal glory, or a fathomless abyss
of endless woe, and the wondrous provision for their escaping the
latter and inheriting the former,werebeyond computation important, while that ignorant and degraded generation was passing
away like a flood. It was a matter of grief and amazement, that
when the people were so ready to be instructed, there were so few
to teach them, and so great a lack of stationery and printing and
binding materials, and of funds to procure them.
Multitudes sought books and teachers whom we were obliged to
deny. "Many are anxious to learn," said Mr. Whitney in respect
to the people of Kauai, " but for want of books and teachers must
for the present be denied that privilege." One school on Oahu
was taught from a single copy of elementary lessons in spelling
and reading. An interesting youth begged of me a book. " Who
is your teacher?" I asked. To this, without naming any person,
or waiving his claim for a book, replied, " My desire to learn, my
ear to hear, my eye to see, my hands to handle; from the sole of
my foot to the crown of my head I love the palapala.77  Mr.
Richards wrote me, " Our books are gone. Our scholars receiving
regular instruction are embraced in fourteen schools. We could
establish several more had we books. There are but two where
the number of books equals half the number of scholars. There are
some schools where there are not more than one book to three,
four, or five persons." Messrs. Thurston, Bishop, and Ely, had
the supervision of a field about two hundred miles in length, coastwise, concerning the wants of which, in this respect, Mr. Bishop
wrote me as follows:c The general cry on this island is for books and teachers.  From
Waipio on the north, to Puna on the south-east, the cry comes up to
us. Kamakau tells us he wants four thousand books to send to Kau,
where Naihe and Kapiolani are sojourning. Gov. Adams wants akini,
forty thousand books for his and Kaahumanu's people.  But we have
not one on hand! Twenty schools we have supplied so that they are
able to make a beginning. Not half the applications from distant places
have we been able to answer.  There are now schools in every district
on this island except Puna, and even that is soon to receive a teacher.
At Hilo, things are assuming a more favorable aspect, though the missionaries are destitute of the necessaries and comforts of life, and the
means of supplying the people.  The chiefs and head men willingly
supply them with fish, vegetables, and pigs.  Bread, tea, and coffee
they have none."
Such were the pressing necessities of our wilderness for years of
missionary struggling, after our press was started and after the chiefs
fully welcomed our labors,and many thousands of the people were
ready to receive books and teachers, while millions of Christians
17




258     NEED OF INCREASED MEANS OF INSTRUCTION.


were living very much as though there had been no heathen
nations to evangelize.  " Why did you not let your wants be
known in the United States,) it is asked, " and why were they
not met at once by the Board?"   Neither we nor the Board
were slow to make known the wants of the field, as monthly appeals of the " Herald," and the often-repeated calls of the missionaries, will testify. The following, addressed to our beloved
Secretary, is but a brief specimen of our urgency for the means
of supplying books and stationery.
"D Do, sir, send us stationery as well as bread: we cannot live without.
Suppose that one-fifth of the population shall in a few years be furnished
with books and slates, with ability to use them, what an engine our
press becomes for carrying on the improvement of the nation.  Had
we slates and books sufficient, the number of native teachers increases
so fast, that I should not be surprised if in three years from this time,
there should be twenty thousand natives who shall have begun to read
and write. There can be no harm in expecting great results if we take
suitable measures in order to secure or produce them."
With the very inadequate amount of means allowed us, more
than the anticipated twenty thousand learners were brought under
instruction within three years from the date of the application from
which the above paragraph is extracted. Forty thousand dollars,
besides the current expenses of the mission, would have given
but a scanty supply to each of the poor islanders embraced in our
schools. But instead of receiving that extra $40,000, at the time,
we were told that the Board was $20,000 in debt, and it was
possible that we might be thrown upon our own resources for sup,
port.  Besides, had there been a balance of $40,000 in the
treasury, that sum might have been more needed by some other
portion of the heathen world. Ashamed and grieved, we were
able to give but to a few learners, books of proper size, and the
needful amount of stationery, or to the many a few cheap leaves
or pages to get them started and over the main difficulty while
they were disposed to begin. This must exonerate the mission
for the smallness of the works put into their schools, during all
the early years of their progress, before the Scriptures were so far
translated as to invite and warrant appropriations from the American Bible and the American Tract Societies, whose generous and
well-directed grants proved, at length, so grateful to the missionaries, and to tens of thousands of the people able to avail themselves of them.
But even when more liberal things were devised and executed
for the Hawaiians, even then, five thousand children in India,
under the patronage and Christian instruction of the same efficient
Board, were dismissed and allowed again to wander on in heathenismbecause adequate funds were not contributed bythe churches
to provide (at a trifling expense each) for their continued instruction. The missionary who sees and feels the need of help,




RESULT OF THE KING'S VISIT TO ENGLAND.


259


must be excused by the sons and daughters of affluence, if he
sometimes lifts up his voice like a trumpet, to call for the means
of saving the perishing.
It is now time to recur again to the king and his company, who
left the islands in the autumn of 1823, for a visit to England and
America.  Embarking in an English whale-ship, they passed
Cape Horn, and touched and spent a little time at Rio Janeiro.
Passing on thence, they reached the coast of England and landed
at Portsmouth. Their unexpected arrival there awakened some
curiosity; and they were soon conducted to London.  Their
presence enlisted some interest for their distant country, which
Captain Cook had had the honor to bring to the notice of the civilized world. The party was placed in charge of the Hon. F.
Byng; and quarters were courteously provided for them at the
expense of the British government. Their money was placed for
safe keeping in the Bank of England.  They were boarded at
the Adelphi, while waiting for a royal audience. But before the
expectations of Liholiho could be realized by an interview with
George IV., or with his ministers of state, sickness and death
invaded the party, and beclouded and blighted their highest
hopes.
On the 13th of June, 1824, Liholiho was seized with the measles, which soon became alarming. In a few days, all this Hawaiian party were affected with this epidemic, often so severe in
the case of adults. Their age, their previous habits, their change
of climate and mode of living, all probably contributed to increase
the virulence of the disease, which seemed most severe in the
case of the young queen. Able physicians were employed, and
their remedies were promptly applied, not without material advantage.  Boki, Kekuanaoa, and most of the company recovered.
But the king and queen were unable to sustain the shock.  By
the morning of the 8th of July, the hope of the queen's recovery
was abandoned.  With tenderness, and many tears, the royal
pair took leave of each other. In the evening of the same day,
Kamamalu, who on her departure from Oahu had so impressively
and poetically pledged herself not to forsake her husband or her
father's charge, finished her course among strangers, far from "c the
object of her father's toil," and took leave of all the earth.
The king, in his weak state, was much affected by this bereavement, which he had little expected on leaving home. His spirits
were depressed, and he rapidly declined.  The best medical skill
failed. When he saw his own case was hopeless, he said to
Boki, " This is my death in the time of my youth; great love to
my country." This occurred between the time of the death of
Kaumualii and the insurrection of Kauai.
To the great grief of the surviving company, he died, in the
midst of his days, and before the half of his ' five years,) which
he had required to accomplish a thorough reformation in himself,
had passed away. Thus ended his short reign of five years and




260    ORDERS ON THE NEWS OF THE KINGS DEATH.


two months, during which idolatry had been abolished in his country and Christianity introduced.
The bodies of both were deposited in triple coffins, one of
which was of lead, with a view to their being conveyed back to their
own country.
Boki and his party received sympathy and kindness from the
nobility, and had opportunities of witnessing the demonstrations
of the wealth and power, the civilization and Christianity of
England. George IV., in an audience granted them at Windsor Castle, received them with courtesy, counselled them to respect
the missionaries, and encouraged them to regulate their own
affairs, and to expect his protection, should any power attempt to
dispossess them, or do them injustice.*
The honorable Mr. Canning being requested by Boki to give him
a code of laws for the islands, modestly replied, that the chiefs
of the islands could frame their own laws better than he.
Lord Byron, the cousin and successor of the poet, and a very
different man, commanding H. B. M. Frigate Blonde, was commissioned by his majesty to convey the bodies of the king and
queen and the survivors of their suite back to their country. He
embarked with them from Portsmouth, September 28th, 1824.
On their way they touched at St. Catherine's, and (after passing
Cape Horn) at Valparaiso, where another of the party, Naihekukui, the father-in-law of the present sovereign, finished his
course.
The news of the king's death reached Honolulu March 9th, by
the American whale-ship Almira, and great solicitude was felt
as to the effect on the nation. It is not difficult to see that the
death of the king and queen, in England, might have had the
effect to prejudice the nation against the religion of Great
Britian, and against the measures of Liholiho, in the abrogation of
the public rites of their old religion. But in the wise orderings
of a holy Providence, time had been afforded, and the means employed,to enlist the leaders of the nation strongly in favor of
Christianity.
The missionaries labored assiduously to infix in the minds of
the rulers and people,on this occasion, those controlling thoughts
of the divine government which were cherished by patriarchs and
prophets.  c The Lord reigns. The Lord gave; the Lord hath
taken away, and blessed be the name of the Lord.  Jehovah is
our Lawgiver, Jehovah is our King-He will save us."   Such
thoughts were pressed upon their attention, not in vain.
The important intelligence received at Honolulu, Kalanimoku
communicated by letter to Kaahunianu, who, with other chiefs,
* Testimony of the present governor of Oahu-" This is what we heard of the
charge of King George-' Return to Kauikeaouli and tell him that I will protect his
country. To any evil from abroad I will attend; but the evils within the country are
not my concern, but the evils from without.' "
[Signed] MATAIO KKUANAOA.




EFFECT OF THE KINGIS DEATH ON THE PEOPLE.


261


was then at Manoa, a retired and picturesque valley between the
mountains, in the rear of Waikiki, and about five miles north-east
of Honolulu. The queen, in her answer, discreetly encouraged
him to commit it all to the Lord, and to pray that his mercy might
be manifested. At both places divine service was held the same
day. At the close of my sermon at Honolulu, Kalanimoku made
the proposition that for twelve days successively, the prayer of
contrition should be offered to God, morning and evening, that he
might pardon and save the nation.
The chiefs returned from Manoa, and Kaahumanu and Kalanimoku wrote and sent letters to the other islands, with kind salutations to the chiefs, missionaries, and people, apprising them of
the death of the king and queen, proposing a season of humiliation and prayer on that account; exhorting them to seek consolation in the good Word of God, and to obey its commands,
enjoining on the chiefs to keep the people quiet, and to remain at
their posts till they should be sent for.
Namahana and Mr. Chamberlain embarked on the 11th with
the despatches for Maui and Hawaii. At the close of that day,
I attended evening prayers with the young prince, and also with
Kalanimoku; the latter I found pleasantly and diligently teaching
a number of chiefs, who sat around his table, some passages of
Scripture which we had furnished him in manuscript. Notwithstanding the special efforts of the high chiefs and the general
influence of the Gospel on a portion of the community, there was
manifested, at some places, a disposition to give a loose to the
vile passions as in the darker days of the nation. At Hilo, old
enormities were attempted, and were shamelessly encouraged even
by a white heathen residing in the country, who preferred the
pollutions of Hawaiian customs to the pure precepts of the Gospel. The Blonde, approaching the island, passed not very far
from the district of Hilo; and some fishermen went in their
canoes near enough to her to see some of the native party from
England, and, hastening to the shore, reported to the multitude
that the chiefs were alive. The inference was made that Mr.
Ruggles, who, having received the intelligence by a whale ship,
had, affirmed that the king and queen were dead, had attempted
to deceive them, and they therefore abused and threatened him;
and for once during his residence at the island, he felt that his
life was in danger from the madness of the natives. Unable to
appease them, he made his way to Maalo, the head-man, and
besought him, that before he should be punished or condemned,
a canoe might be sent off to the frigate to ascertain the state of
facts. Maalo, somewhat excited like the rest, said he would go
himself, and set off, leaving Mr. R. to be looked after by the
people. He soon ascertained that the report of Mr. R. was but
too true. The multitude were quieted down to attend to Christian counsel on the occasion, and thenceforward the head-man




262


ARRIVAL OF THE BRITISH CONSUL.


and his people put far more confidence in the word of a missionary than before.
The wisdom and sobriety of the principal chiefs was the more
noticeable, for instead of resorting to sorcery to destroy the destroyer, or multiply human sacrifices; instead of giving themselves up to the vilest abominations, or of rushing to arms to see
who among rival chiefs should have the sovereignty; the rulers
not only acknowledged the Lord's hand in prayer, but forcibly
called upon the people peacefully and submissively to bow to this
dispensation of Providence, and to offer with contrite heart their
daily prayer for his blessing, than which nothing could have been
better calculated to keep their thoughts from pollution and blood,
and their hands from violence and war.  Their counsel was
generally received in a quiet and orderly manner.
During the interval between the announcement of the death of
the king and queen and the return of the survivors, Richard
Charlton, Esq., H. B. M. consul-general for the Society and
Sandwich Islands, arrived at Honolulu with his wife and her
sister. Coming as a public professor of the Christian religion,
a communicant at the Lord's table in England, and being
recommended to the authorities as " highly esteemed" by his
government, he was welcomed kindly, and for a time expected at
feast to befriend the nation in the work of reform which had
already been successfully begun by the mission. He was certainly allowed the opportunity to perform important services for
his own country, for the Hawaiian nation, and for the cause of
temperance and morality.
The Blonde approached Lahaina May 4th, and being becalmed
sent in a boat with Gov. Boki, his wife, and others. Hoapili
took his seat on the beach to receive them. The report spreading rapidly, " It is Boki," thousands collected around, and some
began to wail. As the party landed and approached Hoapili, a
passage was opened for them through the crowd, and as they
made their way through it, he rose from his chair, threw back his
head, and with a roar above the ordinary compass of the human
voice, spread out his arms to embrace his daughter, Madam Boki.
The chiefs responded to the wail of Hoapili. The great multitude lifted up their thousand voices so as to drown the roar of the
surf. The young princess, however, embraced Madam Boki with
silent tears as she sat down upon the sand. Hoapili fell with his
face in the dust, and others followed his example, and chafed
their faces on the sand. This may illustrate the deepest form of
oriental prostration, with the mouth or forehead touching the
ground, as expressive of grief, or guilt, or helplessness. After a
little time, Boki said, " Where shall we pray?. A convenient
place was chosen, the loud crying subsided, and Mr. Richards
led them in prayer. After this, Boki and his wife spoke in strong
terms of the good things they had seen, and the kindness they
had received among their English friends.




RETURN OF BOKI AND HIS PARTY.


The following day, Lord Byron landed, and gladdened the
chiefs and the missionaries by manifesting a liberal and gentlemanly regard to the welfare of the nation, and the interests of
the mission.
The company soon re-embarking for Oahu, the Blonde appeared off Diamond Point May 6th, at sunrise, and came to
anchor at nine, near the entrance of the harbor of Honolulu, and
fired a salute of fourteen guns, which was promptly answered by
a similar number from the Honolulu fort and Punchbowl Hill battery. At half-past ten, the well-manned barges of the frigate
were sent in with the Hawaiian party.  To meet them, Mr.
Stewart, Mr. Chamberlain, Mr. Loomis, and myself, proceeded to
the wharf whence they had embarked in the autumn of 1823.
Kaahumanu, her sisters, the younger queens, and others, in black
dresses, assembled near the landing to receive them, and forming
a line, advanced a little, and as soon as they could recognize
their surviving friendsbegan to weep. As the passengers rose to
step from the barge to the low quay on which we stood, I took
the hand of Madam Boki, and the commander of the fort, in his
uniform, the hand of Gov. Boki, bidding them welcome. Kekuanaoa and Manuia, and others following, formed a line, and
advanced very slowly towards the chiefs. Boki lifted up his
hands and eyes towards heaven, and wept aloud. Both parties
approached within a few yards of each other, and gave signs of
extreme grief; and as if the scenes in the death chamber of the
late king and queen and of Kaumualii and the insurrection were
rushing together on the attention of both parties, and overwhelming their hearts, they lifted up their voices and wept aloud.
They were joined by the multitude at a little distance, while the
earth around them was shaken by the heavy minute guns over
their heads. Particular friends now meeting after a separation of
eighteen eventful months, embraced and kissed each other in a
profusion of tears. They were then seated at the house of Kaahumanu: the principal events which had affected them during
the separation were briefly touched, and they repaired to the
chapel to acknowledge God in his dispensations towards them
and the nation.  Kalanimoku, at his own house, received his
brother Boki silently but cordially, and, though his health was
then infirm, accompanied him to the public altar. The church
was filled to overflowing. We united in a song of praise, the
reading of the Scriptures, and a prayer. Then, in anticipation
of what we believed the Lord, who had brought them thus far,
was about to do for the nation, we sang the translation of the
spirited ode, " Wake, isles of the south," adapted to Hawaiian
use.
This was a happy moment for Boki to make his report on the
question most immediately connected with our business, or the
trustworthiness of Christianity. In a short address he expressed
his conviction of the truth of the Christian religion, and recom



264


RECEPTION 0 LORD BYRON,


mended attention to the palapala and the service of God. In a
more free conversation in the evening, he said the "( King of Beritania," with whom he was honored to have a personal interview,
after the death of the king and queen, told him to give good
attention to the missionaries at the islands, for they were sent to
enlighten them and do them good, and make them acquainted
with the good Word of God. Direct testimony in favor of the
cause of Christianity and of our mission from authority, in their
esteem, so high, whatever influence it had or failed to have on
the heart of Boki himself, was doubtless of importance to individuals who, for several years, had wished to know what " Kini
Georgi " would say about it.
The early part of the ensuing day, Lord Byron and the officers
and scientific gentlemen of the frigate landed under a salute,and,
moving in a cheerful and brilliant procession, repaired to the
Hawaiian house of Kalanimoku, where the chiefs were assembled
to receive them. The procession was headed by Lord Byron in
the uniform of his rank, having Mr. Charlton in his consular costume on the one hand, and Gov. Boki, in a military dress, on the
other, and included Frederick Beauclerc, a young son of the
Duke of St. Alban's; the Hon. Mr. Talbot, a son of the Earl of
Talbot; the Hion. Mr. Keith, a son of Lord Keith; Mr. Gambier,
a nephew of Admiral Gambier; the Rev. Mr. Bloxom, chaplain;
and Mr. Andrew Bloxom, mineralogist; Mr. Davis, surgeon;
Mr. McRea, botanist; Mr. Malden, surveyor; Mr. Dampier,
artist; and Mr. Wilson, purser, and others.
The chiefs were seated in the place of audience-a recently
built house of but one apartment, fifty feet by twenty-five, neatly
thatched and carpeted with new and handsome mats spread on
the ground. At the end opposite the principal entrance, on a
raised platform of mats, the upper one being fine and handsomely
figured, sat the young prince and princess upon a Chinese sofa,
behind which stood four lofty and superb state kahilis-the ancient
standards and insignia of rank. On their right Kaahumanu and
other queens and honorable women were seated along the side of
the room; on their left, in like manner, the chiefs and honorables.
A little in front, and near the centre of this line, sat Kalanimoku
with his interpreters and Christian teachers. All were dressed in
European fashion. Kalanimoku wore on the occasion a loose gown
of black silk, well becoming his age and infirmities. 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.




BY CHRISTIAN CHIEFS AT OAHU.           265
With the exception of Kauikeaouli and his sister, all rose respectfully as Lord Byron and his suite entered.  The strangers
were presented severally to Kalanimoku, Kaahumanu, the prince
and princess, Adams, Naihe, Hoapili, and others.  Lord Byron
then delivered from the King of England to Kalanimoku, a small
wax figure of Liholiho, and a gold hunting watch with the royal
arms on one side, and his name on the other; and to Kaahumanu,
an elegant, highly finished, silver teapot, with her name and the
arms of Britain engraved. In presenting this, his lordship courteously hinted that he hoped to receive a cup of tea from it through
her hands. To the young prince, in like manner, he presented a
rich suit of royal Windsor uniform, with splendid decorations,
sword, epaulets, and military hat. At his suggestion, the young
prince, not yet ten years old, put on his unaccustomed princely
array, coat, sword, and hat, when his lordship playfully presented him to the queen-regent and the prime minister, expressing
his desire that he might attend well to the instructions of the
missionaries, and become a wise and good king.
The chiefs expressed their pleasure and gratitude, occasioned
not only by these tokens of royal favor from Britain's sovereign,
but the gratifying manner in which they had been presented, and
more especially for the distinguished service and honor his lordship had shown them, from his country, in the noble errand for
which, chiefly, he had come to the islands. Kalanimoku said to
him, " I am made very happy by your coming to this country and
by your kindness towards us."  His lordship promptly replied,
" I am very happy to have this service to perform for my king
and country, and only desire to show kindness to you and your
nation."
The dignified courteousness of Lord Byron, and the civility and
Christian sobriety of Kaahumanu and Kalanimoku, reflected honor
on the countries which they represented, and made a happy impression on the beholders. After a little conversation, the spontaneous,
humble, and conscientious proposal of Kalanimoku to acknowledge
God in prayer on the occasion, took us all by surprise,but commended itself at once to our consciences. One of the missionaries,being
called onled in this exercise, using in the former part the English language, and in the latter the Hawaiian, and they united in
thanksgiving for Divine mercies, and in supplications and ascriptions of praise to Him who ruleth in the kingdoms of men, and
doeth his pleasure in the armies of Heaven.
Respectable refreshments were then offered and received, and
with general congratulations this Christian levee closed.  Lord
Byron commending what appeared to him to have been achieved
by the missionaries in elevating the people, and learning that
some members of their families were ill, generously proffered the
aid and recommended the skill of his surgeon, Dr. Davis.
The chiefs of Hawaii having been sent for, came to Honolulu
on the occasion of the restoration of the remains of their friends.




266  DELIVERY OF THE BODIES OF THE KING AND QUEEN.


After their arrival, the bodies of the king and queen, being enclosed in triple coffins of lead, oak, and mahogany, which were
covered with crimson velvet and richly ornamented, were removed
from the Blonde, landed, and delivered to the government, amid
the loud roar of minute guns.
After the barges, conveying them from the ship, reached the
wharf, whence the royal pair had embarked, in 1823, the bodies
were placed and borne upon two strong hearses, each drawn by
a competent number of men of rank.  A procession attended
them, first to the door of the church, then to the temporary mausoleum, in the following order: First, twenty men, bearing superb
state kahilis or feathered standards, twenty to twenty-five feet in
height or length, black, green, red, and yellow. About one third
of the length of the rod is set with hundreds of little stems
or artificial branches radiating in every direction from the rod.
These stems, branching into several divisions, have their extremities
ingeniously set with tufts of short bright feathers equidistant from
the rod, assuming a cylindrical form from twenty to twenty-eight
inches in diameter. Some of the rods were ornamented with bone
and ivory, and multitudinous tortoise-shell rings, and  the
whole were very imposing.    These were followed by the
marines of the Blonde, in their uniform, with arms reversed,
the band playing a plaintive march; the gentlemen of the mission,
with the chaplain and surgeon of the Blonde, then the honored
remains of the late king and queen, followed by the mourners,
two abreast, according to rank or relationship.  Kauikeaouli, in
his uniform, with crape on his arm and sword hilt, and Nahienaena,
in full black, the former supported by the British consul, and the
latter by Lord Byron; then, each supported by an officer of the
Blonde, Kaahumanu and Kalakua, Adams and Boki, Hoapili and
Namahana. Then followed the chiefs, male and female, of inferior
rank, and many others.
The procession moved slowly on between two lines of native
soldiers, and crowds of the people who thronged around.  The
solemn pageant halted at the door of the sanctuary. A few passages from the burial service were read by the chaplain in English,
and a short address made in Hawaiian by a missionary. The procession turning its course, and again moving as before, the bodies
were conveyed to the thatched house of Kalanimoku. This, but
recently, had been the hall of audience, but now, arched and
lined with black kapa, it was prepared as a temporary repository.
Here the old chieftain, Kalanimoku, who called them his children,
was waiting to receive them. Halting at the door the marines
rested on their arms reversed, and the bodies,being carried in, were
placed upon firm platforms. A funeral hymn closed the mournful
service. The government soon erected a more permanent but
very simple mausoleum of stone, about twenty-four feet square,
in which they were finally deposited with funeral solemnity.
What a lesson to the nation!  How impressively did divine




EARLY CANDIDATES FOR BAPTISM.


267


wisdom show the vanity of the mirth and wine, the pomp and
pride, the distinction and power, of which these departed ones, for
a brief period, could once boast; and how strikingly did the hand
of God stamp transitoriness on things earthly, even the most
coveted and valued, in order to call the attention of the
thoughtless sons and daughters of Hawaii more strongly to the
things that are heavenly f How forcibly did he say to the nation,
Put not your trust in princes, but in the living God."'  His powerful Word, his wonderful Providence, and his almighty grace which
had begun to command and control the passions and affections of
these once raging heathen,laid the foundation of our hopes of peace
and prosperity to the nation; and while some of them regarded
Liholiho as having forfeited or thrown away his life by making
his own pleasure and not the will of God his rule, there was some
danger that the noise and display made over his dust, would dissipate or exclude sober thought. But it was a matter of gratitude
that the splendor and parade, the martial music and display, and
the long repeated reverberations of the minute guns during much
of the day, produced no apparent diminution of attention to the
humble duties of the Gospel among those who had welcomed its
invitations. The boldest appeals, the most searching and sin-condemning doctrines, were deemed suitable to the pulpit. The path
by, which such transgressors were to find the heavenly rest, was
represented as narrow and straight, leading through great selfdenial and many difficulties, requiring vigilance and perseverance,
the renunciation or abandonment of much of what is valued by
the world but is unfavorable to the interests of the soul; yet numbers of the rulers and people professed a willingness to tread that
way. More than a hundred at Honolulu station offered themselves
as candidates for baptism.  Amongst these, Kaahumanu, Kalanimoku, Kalkua, Namahana, Laanui, Kapiolani, Kapule, Kaiu,
Kealiiahonui, and Richard Kalaaiaulu, in the early part of June,
while the chiefs and missionaries were generally assembled at
Honolulu, being permitted, came before the congregation and the
only organized church then in the island, and made a statement
of their religious views, and their desire to join themselves to the
Lord's people, and to walk in his covenant.  They had chiefly
been five years under the inspection and instruction of the missionaries, who had seen them in their heathen pollution and
wretchedness; and they now represented their new feelings and
views, their repentance for sin, their love to God, their reliance
on Christ, their satisfaction in prayer, their desire to forsake the
ways of iniquity and death, and to obey the Gospel as subsequent
to the insurrection in Kauai, in Aug., 1824, and as having been
established about the close of that year and the beginning of 1825.
Though all of these had, for several months at least, given
much evidence of conversion, we still hesitated to baptize them,
until as candidates they were set before the church and the world
for the trial of a few months more, under watchful missionary care




268   SIMPLE POLICY OF THE SANDWICH ISLANDS CHURCH.
and instruction. I had been by no means willing to baptize Kaahumanu as the wife of her late husband's son, because the Word
of God appears so positively to forbid a man to have his father's
wife; and Paul would not allow such a relation to exist in a
church under his supervision. The queen herself and Kealiiahonui had come to the conclusion that their attachment to each
other should not stand in the way of their consistent profession
of the Christian faith, and chose to be separated. He afterwards
married another, but she continued single through life.
In administering the ordinances, the missionaries have found
little embarrassment from the previously existing heathen customs. The chiefs and others had been chargeable with covetousness, extortion, oppression, idolatry, drunkenness, adultery,
incest, and manslaughter. " And such were some of you," said
the apostle to the Christians of his time; " but ye are washedye are sanctified-old things are done away."  Believing that
conversion brings the subjects of it not only to worship God in
truth, and to love his law, but makes those kind and liberalhearted who were before naturally and habitually covetous, and
enlists oppressors in the noble business of seeking the best good
of their dependants, and promotes equity in judges and rulers, and
true loyalty in subjects, I was slow to invite to the Lord's table
those whose lives furnished no evidence of this sort that they had
been born from above.  At the same time I did not suppose any
new tests of character, unknown to the sacred writers, ought to be
set up in administering the affairs of a church gathered among the
sons and daughters of Paganism. We found little difficulty from
the cases of oppression, intemperance, idolatry, covetousness,
polygamy, and incest, which had existed in the nation; for when the
plain " thus saith the Lord" could be shown as to what was essential to Christ's welcoming a disciple to his table, if the candidate
demurred or took exception, it was regarded as evidence of disqualification for baptism into the sacred name of the triune God.
This indicates the general course of the mission in guarding the
doors of the sanctuary, which may, perhaps, have assumed too
much the character of the defensive, while with our voice we
loudly reiterated, day after day-" Come; for all things are
ready-Enter; for yet there is room."
The numbers of the natives, both men and women, who desired
admission to the church, multiplied, and some were formed into
classes which met weekly, on Thursday, for prayer, inquiry, and
instruction, and from which candidates were, from time to time,
selected, propounded, and received to fellowship.
On the 6th of June the assembled chiefs of the nation held a
council at which Lord Byron, Mr. Charlton, and the missionaries
were present. Acknowledging the authority of the Christian religion, this council endeavored to avoid the errors of their late
king and pursue a wiser and safer course.  He had, in his short
reign, attempted to establish the right of dethroning Hawaiian




COUNCIL OF THE NATION.


269


deities, demolishing their tabus, legalizing drunkenness, polygamy,
adultery, and incest, and of dispossessing the natural heirs of
deceased land-holders: and,at the same time, he singularly authorized the introduction of a system of religion that inculcates equity,
temperance, chastity, benevolence, and the love and service of
God, to which his heart was averse. Kaahumanu, as regent, had
begun to introduce a happier policy, in which she was sustained
by the highest chiefs.
Hereditary claims she acknowledged, and wished them to be
confirmed.  As to the restraining of crime she was decided.
Kapiolani stated in terms of gratulation the success of herself and
husband in their efforts to prevent murder, infanticide, theft, Sabbath desecration, drunkenness, and licentiousness.  The regent
commended her for it, and called on the other chiefs to do the
same. Kuakini adverted to the errors of Liholiho, and urged the
importance of guarding the young prince, Kauikeaouli, from the
distracting and contaminating influences which had been disastrous to his predecessor. He proposed that the lad, about nine
years old, should be under the regular instruction of the missionaries, and be trained for active life, that he might shun the errors
of his departed brother. In this there was a general concurrence.
It was expected, of course, should he live to be competent, he
would assume the cares of government, though now incapable of
bearing rule, and though his heirship to the sovereignty was readily
acknowledged.
This council, being conducted in an amicable and Christian manner, unlike the councils of heathenism and infidelity, bowed before
the God of heaven and earth, acknowledging his smiles and rich
gifts, and imploring his blessing on the efforts made to promote order,
learning, religion, and prosperity in the realm.  Here the Hawaiian people begin to assume before the kingdoms of the world
the character of a Christian nation.
The chiefs being determined to encourage the missionary cause,
and wishing to know whether their efforts were to be hindered
or thwarted by British officials, the opinion of Lord Byron was
asked in reference to the continuance of the American missionaries.
He claimed no right to decide our cause, but still wished to know
our object and relations. I stated, on behalf of the mission, that
we were not employed by the United States' Government, and
that the instructions from the American Board of Commissioners
to us as Christian Missionaries, forbade our interfering with the
civil and political affairs of the nation.  He then expressed his
approbation of our continuing our labors which he had already commended. Had he indulged the prejudice of some of his successors
who conferred neither honor nor favor on the nation, his wishes,
opinions, or objections, might have done us much harm; whereas,
in this case, he forestalled the effects of the opposition of inferior
men, who attempted to retard or bring into reproach the missionary cause.




270


LORD BYRONrS HINTS ON GOVERNMENT.


Lord Byron put into the hands of the chiefs a paper in English, without date or signature, containing several hints on
the principles of government, which he wished them to consider at their leisure, and which has sometimes been referred to as
Lord Byron's advice, as follows;' 1. That the king is the head of the people.
2. That the chiefs should swear allegiance to the king.
3. That the lands which belong to the chiefs shall not be taken
from them, but descend to their legitimate children, except in cases of
rebellion, in which case all their poperty shall go to the king.
4. That the chiefs shall let out their lands to the people to cultivate, that they may maintain themselves out of that cultivation, but
under the chiefs' authority.
5. That a tax shall be paid to the king.
6. That a port duty shall be laid on all foreign vessels
7. That no man's life shall be forfeited but by the consent of the
king in council with twelve chiefs, or the regent in time being for the
king.
8. That the king or regency grant [have power to grant?] pardon at
all times.
9. That the people shall be free and not bound to one chief."
The gratuitous efforts of foreign functionaries some twenty
years later, to introduce the trial of aliens, accused of crime, by a
jury of aliens, proceeded on a principle different from that recommended by Lord Byron, or by any public officer friendly to the
permanent independence of the nation.  He supposed the king
or regent, and twelve respectable natives of rank, were to be the
proper judges in cases of the highest crimes in their dominions.
Thus the integrity of the sovereignty would be unimpaired.
Great Britain, in sending out the Blonde with the bodies of the
king and his consort, with their survivors, under the command of a
friendly and high-minded nobleman, and, at the same time, avoiding all interference with the sovereignty orthe laws of the land, conferred a high honor on the Hawaiian nation, adapted to promote
their self-respect on the one hand, and their friendship and confidence towards the British government on the other.
Towards evening, the chiefs, the young prince, the missionaries,
and numbers of the people, repaired to the church, and uniting in
the monthly concert, offered up special prayer not only for the
conversion of the world, but for the king, that he might greatly
subserve the cause of Christianity in his country, and that he and
the people might engage in the service, and long enjoy the favor, of
the King of nations. They were appropriately addressed by Mr.
Bishop, of Kailua, on the d(esired universal dominion of Christ,
according to the prophecy, " All kings shall fall down before him,
all nations shall serve him."
Lord Byron, with his scientific corps, visited Hilo, the great
crater of Kilauea, and Kealakahua Bay, and caused accurate surveys to be made of Waikiki Bay, Honolulu harbor, and Hilo Bay,




KAAHUMANU AND LORD BYRON'S VISIT TO HILO.


271


which has since been often called Byron's Bay.  Through his
kindness, Kaahumanu, Mr. and Mrs. Stewart, and Mr. Goodrich,
took passage in the Blonde, from Honolulu to Hilo; Mr. G. to
resume his labors there, Mr. and Mrs. S. as an experiment, under
the care of Dr. Davis, of the Blonde, to resuscitate her feeble
health, and Kaahumanu to encourage the missionary labors of the
station. On landing, Kaahumanu sent for Mr. Ruggles to come
to her. He declined. He thought her imperious and heathenish,
and himself free. He would not believe that she was a disciple.
She had nowhere been recognized by baptism as a Christian, and
he remembered her interference with the rights of Kaumualii and
Kapule, his particular friends. She sent again and entreatedhim.
He called on her, and found he had misjudged the case. She met
him in tears, threw her arms around his neck, and assured him,
not only of her friendship, but of her submission to Christ, and
her determination to support his cause according to her ability.
She engaged heartily in promoting attention to schools and religion at that place, and acquired among the people the expressive
and appropriate title, '' Kaahumanu hou," new Kaahumanu. Thus
unwittingly they gave a commentary on the declaration, "' Old
things are passed away, and behold all things are become new."
The missionaries were glad to welcome her as a coadjutor, and
bid her God speed.
Before leaving the islands, Lord Byron set up a memorial of
Capt. Cook, almost half a century from the time of his death.
On the hill of ancient lava, at the head of Kealakekua Bay, and
one hundred and fifty rods from the place where that navigator fell, and near where he was dissected, he erected, on a heap of
rough, volcanic stones, a small shaft, or pillar of wood, with a
small plate attached, bearing the following modest and respectful
inscription:'' IN MEMORY
OF
CAPTAIN     JAMES COOK, R. N.,
WHO DISCOVERED THESE ISLANDS
IN
THE YEAR OF OUR LORD
1778,
THIS HUMBLE MONUMENT IS ERECTED BY
HIS FELLOW COUNTRYMEN, IN
THE YEAR OF OUR LORD,
1825.
Before the close of the year, the congregations at the different
stations were greatly enlarged. That at Honolulu amounted to
about 3000. For their accommodation Kaahumanu and Kalani



272           DEMAND FOR MOIRE MISSIONARIES.
moku, availing themselves of our suggestions, conceived the design
of erecting a large and permanent stone church, and began to
make preparations for it: but the pecuniary embarrassment of the
nation, the want of skill and efficiency then among the people, and
the decline of Kalanimoku's health, prevented their accomplishing
this work, and a much larger, but frail and temporary house of worship was substituted pro tempore.  Before this was completed,
the large congregation worshipped and heard the Gospel for a
time, in the open air, between the house of Kalanimoku and the
tomb of the royal family.
Some 16,000 spelling books or elementary lessons, were printed, and put to use, from March to October, among as many
learners, and several thousand copies of a catechism, exhibiting,
in a plain and brief manner, the prominent doctrines of the Bible.
These were readily received and read, and in many instances,
soon committed to memory, together with a small tract of select
texts of Scripture, which had been used as themes of-sermons, to
which hundreds and thousands of the people had listened.
All our stations greatly needed reinforcing. Mr. Whitney was
left with the care of Kauai and Niihau; Mr. Ely with Kaawaloa
and Kau; Messrs. Thurston and Bishop with Kailua and the northern third of Hawaii; and before the year closed, Mr. Goodrich
was left with the care of Hilo and Puna; and Mr. Richards with
Maui, Molokai, Lanai, and Kahoolawe. Many desired teachers
who could not obtain them. From the dark island of Molokai.
several men passed over the channel and came to Lahaina, saying, " What shall we blind people do? We have heard that there
is a great light in Lahaina that will shine when the body is (lead.
We have hoped that it would shine on Molokai. But all is dark
there yet. We have come hither to find that by which our souls
may be saved; for we hear there is a great and good Savior.
But where is he?"  Did not the same power incline these men to
inquire after the true Savior, which led the sages of the East to
ask," Where is he that is born King of the Jews?"
From Hilo, Mr. Goodrich wrote to the American Board, Nov.
11th, 1825.
' The state of things at this station is very interesting. The house
of public worship will not contain half that assemble to hear the Word
of Life. The chiefs have lately begun to build a new meeting-house
of much larger dimensions. Schools are rapidly increasing in all the
eastern half of this island, and all that seems to be wanting is books
and teachers. I am unable to supply one twentieth part of the calls
for books. Some have already left the school, commenced by us about
ten months since, and have gone out to teach others; and many other
teachers are immediately wanted. I have taken eight or ten persons
from different lands, to educate for teachers, who, finding their own
food, are no expens3 to the mission. A wide field of usefulness is opan
here, on either hand. Nearly thirty thousand souls have open ears to
hear the Gospel.  Must they be left to perish because Aimerichn




DEPARTURE OF MR. STEWART.


Christians have exhausted their charities? Cannot the churches of
my dear native land afford to send out one to take part with me in
this ministry of reconciliation? We do earnestly long to have some
one associated with us, with whom we may take sweet counsel, and
who may aid in proclaiming the good news of salvation by Jesus Christ.
We find it quite trying to be left alone, so far from all our brethren;
and yet we cannot think of leaving our schools and the crowded house
of worship on the Sabbath. I hope that the time is not far distant
when the good people of America will feel able to support another
laborer in this whitening field. Honolii I find to be a valuable assistant;
he continues to do well."
Every four thousand of the whole population of the Sandwich
Islands specially needed at that time the labor and influence of a
foreign preacher and schoolmaster and their wives, and of at
least a score of native teachers as far advanced as Hopu and
Honolii.
But our small number was diminished rather than increased.
The entire prostration of Mrs. Stewart's health appeared, in the
estimation of the mission, after consulting three medical men, to
justify her removal to the United States. Dr. Blatchely, the
missionary physician, was very decided, not only in the opinion
that she ought to be removed, but that they ought to improve the
offer of a gratuitous passage to England made by Capt. Dale, of
the Fawn, availing themselves of the medical advice of Dr.
Short, the surgeon of that homeward bound ship. Notwithstanding the field greatly needed all the talents and warm-hearted
agency which, in circumstances of health, Mr. S. was so well
able to apply to it, as a laborer just fairly initiated into the missionary work, and all the influence of his conciliatory manners
and courteousness to disarm opposition; and though it is no easy
thing for a laborer who has put his hand to the plough to leave
the field without loss of salutary influence, or to satisfy the friends
of missions, that the removal of a missionary from his peculiar
sphere of action is necessary, or, on the whole, best; still, the
mission consented to Mr. Stewart's return, with the hope of
receiving him again in due time.
There appeared to be a prospect more fair for the recovery of
Mrs. Stewart's health than of Mrs. Ellis's. Both Mr. Ellis and
Mr. Stewart were desirous to devote themselves still to the missionary work, wherever their directors might deem it best to
employ them: and both rendered important aid to the cause of
the mission, after their return, in securing for it a friendly interest
and a liberal patronage.
We were called to a reluctant parting with Mr. and Mrs. Stewart, on the 17th of October, 1825, after their residence of two
years and a half at the islands. Several of the females of our
mission suffered materially from debility, which was attributable
in part to the climate of a perpetual summer, whose temperature
in the shade by day averages 75~ through the year, and in part to
18




274


OUTRAGE BY SEAMEN AT LAHAINA.


their solicitude for the success of our enterprise, and in part to
the privations and unaccustomed modes of living and hardships
to which, in straitened circumstances, they were subjected.
Mrs. Stewart was so feeble that she was carried in the arms to
take her last leave of Mrs. Bingham, who was equally feeble, and
whose remaining course, it was then apprehended, would be
sooner finished than that of Mrs. S. After the early death of
our little J. Evarts, an engaging child of sixteen months, who,
after a variety of suffering, was seized with croup, Mrs. B. was
brought low, at a period when the demand for the strength of all
the laborers was so great as to render inability to labor a peculiar
trial. She was for weeks confined to her couch with alarming
symtoms of a broken constitution; but the kind arm that has been
so often stretched out in mercy to our mission, raised her up again,
and allowed her still to have a part with her husband and others
in winning the nation to Christ, and in breasting the opposition
for a long time waged by unreasonable men.
Mr. Stewart, leaving his family at Honolulu, made a hasty excursion to Lahaina to take leave of his associates and his friends
among the chiefs and people at the station, where he had felt
himself privileged to labor. Scarcely had he embarked for this
farewell visit, when the following brief account of the new
demonstrations of hostility at Lahaina was received at Honolulu:
"' DEAR BRO. B.,-We are yet alive, although an hour ago I had
little hope of anything but immediate death. Our house was surrounded by about twenty English sailors, armed with knives. We
had but few men in the yard with us, and they unarmed. The chiefs
refuse to guard us by arms, and the men, about forty in number, from
the ship Daniel, appear bent on having our lives, or our consent to
females going on board their ship. I need not tell you which we
choose. Now there are between forty and fifty persons in our house,
and as many more without; but six resolute foreigners with knives
would drive them all. You can judge of our situation. Our feelings
we cannot describe. For once we know the value of a Christian hope;
and a part of the time we feel a pleasure in the thought of laying
down our lives in our triumphant cause. The American ships do not
molest us, and some of the masters have gone so far as to tell the
chiefs to guard us. The end we cannot foresee. If the sacrifice of
our lives will promote our great and good cause, and there should be;none but these partly enlightened people to tell the circumstances of
our death, you may rest assured that we die rejoicing in the hope that
we have done with trouble and with pain. Should things continue as
they are, Mrs. R. must fail before many days.
" Yours in haste and confusion,
"WM. RICHARDS."
On receiving this stirring information of the outrage at Lahaina, I hastened to Kalanimoku to ask his assistance in protecting the family of Mr. Richards, noticing the apparent neglect of
the chiefs of Maul. He received my appeal, and replied, " Hoapili will take care of them,"  " But he does not defend them from




FAREWELL VISIT OF MR. STEWART.


27


violence,' I said. "1 Hoapili,"' he rejoined, "will sit still just
like a woman till the assailants begin the attack, then he will take
care of them." It was a maxim with the Christian chiefs not to
resist or contend with foreigners, till the overt acts of the latter
placed them clearly in the wrong, and made resistance indispensable.
In the midst of this peril, while these polluted and bloody men
were threatening the lives of the missionary and his family, he
reasoned with them, assured them of an unalterable determination
to seek the good of the souls of the people, though at the peril,
or even the cost, of life. His wife, too, though feeble and defenceless, showed herself ready to stand by her husband and
share his fate, and assured those shameless invaders that in her
circumstances she might reasonably have expected compassion
from men who came from a Christian country; but if it could not
be shown her, except on the terms they proposed, she would
sooner lay down her life than countenance such iniquity. Even
this Christian heroism of a refined lady gave but a momentary
check to the madness of the mob.
Mr. R. wrote to their captain, entreating him to control his
men; but he wrote back ' that he could not control his men, that
they were determined not to return to the ship without women,
and Mr. R. had better let them come off,' when " all would be
peace and quietness.5    Capt. B.,having on a former visit procured a native female of Wahinepio, a stout-hearted and darkhearted chief, for the consideration, as it was understood by the
chiefs, of ten doubloons, or $160, and kept her during his cruise,
was doubtless in favor of this outrage of the crew, which could
not have continued two or three days without his concurrence, or
his appeal to the authorities for help to subdue and control his
men. In this state of affairs, Mr. Stewart arrived from Oahu, and
thus describes his visit:
"' We arrived at Lahaina at midnight, and as we had been delayed
three days by head winds, and no time was to be lost, in despite of the
great darkness of the night and the danger of the surf, I landed immediately. The mission house had been removed from the place of its
original location; but familiarity with every spot enabled me easily
to grope my way through the luxuriant plantations by which it is now
surrounded. But how great was my astonishment at the peculiar circumstances in which I found our inestimable and beloved friends,
Mr. and Mrs. R.! Instead of being permitted, unobserved, to come
to their bed-side with the salutation of friendship and warm affection
as I had anticipated, how was I surprised to meet at my first approach
to the house the presented bayonet, and to hear the stern challenge of
the watchful sentry, Who goes there?' and when assured that it was
a friend, how inexplicable to my mind was the fact of my receiving the
cordial embraces of my brother, not in the peaceful cottage of the missionary, but in the midst of the garrison, apparently in momentary expectation of the attack of a foe, and to find the very couch on which was




276


REPROOF OF AN OFFENDER.


reclining one who to us has been most emphatically a sister, surrounded
by the muskets and the spears of those known to the world only by
the names of savages! As soon as an explanation could be given, I
learned that their peril was from false brethren, if the outcasts of a
civilized and Christian country can be designated by such terms. At
that very hour, three boats' crews, amounting to near forty men, were
on shore, with the sworn purpose of firing their houses and taking their
lives.  The statement of these circumstances from them, and the
unfolding of the character of my visit, made our interview most deeply
affecting."
This was the beginning of a siege of violentoipposition, through
which the rulers and their Christian teachers were now compelled
most unreasonably to pass, by men who, coming from Christian
countries, better understood their obligations. But if in the commencement of a far greater and more doubtful struggle for independence in the United Colonies, when the battle of Bunker
Hill was reported to a leading hero and statesman, who eagerly
inquired, "' Can the militia standfire?' and was answered decidedly in the affirmative, Washington could then exultingly
exclaim, " Thank God,.Jmerican liberties are safe!" how much
more might the friends of improvement at the Sandwich Islands
now affirm, "C If the Ruler of the nations will enable the Christian chiefs, their missionaries, and the converts in these circumstances, to stand fire, the cause of Hawaiian morality will prevail."
He did enable them to stand in repeated instances, as we shall
see, as the struggle was renewed from time to time.
As it became apparent that the people were reforming, and that
conscience but little enlightened by Scriptures loudly condemned
what had once been exceedingly popular, the craft of a certain
class of men was seen to be in danger. As the rulers, from
Christian principle, knowledge, and commendable zeal, showed
a determination to put a check upon the vicious practices which
had long prevailed at the islands, to the disgrace even of the heathen, troubles thickened around the missionaries, arising even
from sources of congratulation.
Disgusted and grieved by the shameless violation of God's laws
even by men who claimed to be Christians, the missionaries were
called not only to lift up the warning voice, but, in one instance,
were led unitedly to address an admonition to one above middle
age, who claimed to be both a gentleman and a professed Christian. Too far and too long astray to take kindly a Christian admonition, he quickly reported to his companions the rebuke, and
resolved on railing and revenge rather than repentance and reform. " He sought," as he said, " opportunity to beat some of
the missionaries in the street;" he then rushed, with one of his
comrades, into my house. The unbidden entrance, heavy tramp,
and impious accents, as they pushed their way through to our
retired bedroom where, having just returned from my labors out,
I happened to be sitting with Mrs. B., who had just been raised




ADMISSION OF HIGH CHIEFS TO THE CHURCHI.


277


from a three months' illness, apprised us of the object of their
visit. I led them back to the room which they first entered, and
asked them to be seated. The reproved offender denominated
the letter which he received from us a libel. Being reminded that
our admonition was sent him as a private letter, and could not at
any rate be a libel without its being published, " It is published,"
he affirmed. 'u Who published it?"  "' I published it myself."
" Then, sir, you are the responsible man. We have done what
our duty seemed to require of us."  After many words I asked
him what he wished of me.  He said " I want an apology for
that letter, and if I don't get it, I'll kill you."  Knowing that the
letter had stated with sufficient clearness the incontrovertible
reasons for its being written, I replied, " If the letter does not
carry its own apology on its face, there is no apology to be made
for it." With violence he brandished his heavy cane, and like a
madman thrust it at me, while Mrs. B. sat near me, and our little
first-born, five years old, at a little distance, looked anxiously
through a door to see what was to become of her parents in the
strange encounter. With arms calmly foldedI said, " God is my
Protector." But he insinuated that I was a follower of Calvin,
and calumniously accused that reformer of burning Servetus. He
said, moreover, that he had the happiness to belong to a church
which would not notice any complaint from us if we should make
one against him, and that he would persecute us while he lived,
and then leave it to his children. Having wearied himself if not
us, by two full hours chiefly of impious railing, he retired with
his companion.
The 5th of Dec. was a day of special interest, as the period of
one of the most noticeable events in the history of the Hawaiian
people. It has already been stated, that early in June, a number
of the leading chiefs of the nation were set before the church
and the world for further probation as candidates for admission to
the church, then consisting chiefly of the pioneers of the mission and
the first reinforcement from the United States. The noble phalanx
thus propounded, having stood their ground well more than six
months, all, at length, took on them the vows of God's everlasting
covenant. Kaahumanu, Kalanimoku, Namahana, Laanui, Kapule,
Kaiu, Kealiiahonui, and Richard Kalaaiaulu, were received on the
first Sabbath of Dec., at Honolulu, Kapiolani a little later, at Kaawaloa, and Kalakua, later still, at Lahaina, there being, as yet,
but one organized church in all the islands. Kalanimoku brought
forward his little son in arms, accustomed to other offerings to other
deities, and dedicated him in baptism, to the Lord. They were
welcomed as fellow-citizens in Zion, and sat down with the missionaries at the Lord's table
To record the Christian vows of such a band, brought up
from the depths of heathenism, with the evidence which the
mission had of their penitence and faith, or true conversion,
was a privilege of peculiar value. Human judgment is always




278


CHURCH AND STATE DISTINCT.


fallible, but the evidence that these names, so strange to the
civilized world, were written and  known    in heaven, with
Opukahaia and Keopuolani, was, and is, a source of rejoicing, for which the thanksgivings of many have redounded to the
praise of our ever gracious and wonder-working God.*
The rulers had their own peculiar responsibilities as law-givers
and judges; but if the ministers of religion, few and feeble as they
were, could secure their consistent and efficient co-operation in the
work of reform, without compromise or confederacy, itwas an object
of no small importance to be perseveringly sought. But against the
union of church and state the missionaries have, from the beginning, carefully and successfully guarded.  At the same time, they
have believed and taught that rulers, whether in the church or
out, ought to be ' a terror to evil doers, and a praise to them
that do well;7 that ' he that ruleth men must be just, ruling in
the fear of God, bearing not the sword in vain.'
It has been somewhat difficult for the world to decide whether
the missionaries were merely independent ambassadors of Christ,
or were " state priests" under the control and dictation of despotic
or hereditary rulers, or were actually judges and rulers of the
chiefs and people; or whether, in fact, there was not strictly a
union of church and state,at the Sandwich Islands, after the admission of the high chiefs into the household of Christ, as brethren
and sisters of the missionaries and of Christians generally. Some
have conceived that the relation of the chiefs to the mission
was so variable, that when their views and wishes were favorable
to the Christian enterprise of the missionaries, there was, for the
time, a union of Church and State; and when the rulers stood
aloof, or the chief magistrate exerted a counteracting influence, or
took measures unfavorable to the service of God, there was, of
course, a " dissolution of the union of church and state." But this
is erroneous.
The ministry of religion and the ministry of the state each has
its duties; but each in its own order and place, and both for the
glory of the same Master, in accordance with the Divine will.
At the Sandwich Islands, church and state have been peculiarly
distinct, as the missionaries believed they ought to be, even when
they have co-operated for the same end. The state, deriving all
its powers from God, both rulers and subjects being bound to do
God's will, and its chief magistrate being emphatically God's minister, ought to be, and in an important sense is, a religious institution. It is organized for self-protection, and for securing the
enjoyment of certain rights which God grants to  aen, and the
performance of certain duties mutual among men, which God enjoins.  Still the state, though in fact a religious institution, incapable of securing its proper ends without recognizing religious
* Kaahumanu received in baptism the name of Elizabeth; Namahana, of Lydia,
Kapule, of Deborah; Kealiiahonui, of Aaron; Kaiu, of Simeon; and the little' lad,
of Joseph Leleiohoku.




THE STATE A RELIGIOUS INSTITUTION.


279


obligation, is not a church. Christ's church, of which he claims
to be the Head, is not of this world, but has its own existence,
organization, and officers entirely distinct from the state. He has
constituted it not for the purpose of bearing the sword, not for
the punishing of crimes, but rather that by moral means it may
edify itself, teach and illustrate the Word of God, propagate the
Gospel, and maintain the worship and ordinances which he has
prescribed.  Christ has given it, independently of the secular
power, specific rules for its own discipline, and for promoting the
fellowship, the spiritual growth, and high moral influence of his
disciples whom he chooses out of the world, and whom he makes
the salt of the earth and the light of the world.
In conformity, therefore, with these views, the Hawaiian state
has had no right and has claimed no power to appoint the officers,
or direct the action, or control the discipline of the church: and
the church there has had no power and claimed no right to appoint
the officers or control the action of the state. Nor have the church
and state been identical or confederate.
But the ministers both of the church and of the state should, if
they would be loyal to the Divine Sovereign, concur in publishing his statutes, and in inculcating the principles of truth, equity,
temperance, and righteousness. The ministers of Christ are of
course bound to instruct their flocks, not only in the doctrines of
theology, and the proffers and promises of the Gospel, but in all
the duties of a holy life, that they may know how they ought to
walk and to please God. If this is faithfully done, whether the
members of the flock be hereditary or constituted rulers, subjects
or citizens, baptized or unbaptized, it should be expected that they
would respect God's laws.
The rulers of a state ought doubtless to understand God's will,
and to encourage the inculcation of just principles, and to restrain
blasphemy against God and trespass against men. How happily
has this been illustrated in American communities, where no union
of church and state is the boast of our noble republic! A well
framed constitution of one of the most happy and prosperous
states in the Union, maintains the following position:6 It is the duty of the legislature and of the magistrates to cherish
the interests of literature and the sciences, to countenance and inculcate the principles of benevolence, public and private charity, industry
and frugality, honesty and punctuality in their dealings, sincerity and
good humor, and all social affections and generous sentiments amongr
the people."
Had the Hawaiian rulers, emerging from barbarism and brushing the dust of heathenism from their eyes, sought a model for
their policy in the frame of society in the United States, or in the
policy of the most happy states of the Union, they would have
found something clearly distinguishing a Christian from a heathen
or Atheistic state, something worthy to be imitated by less en



280


HAWAIIAN CHIEFS AND CHRISTIANITY.


lightened communities and less favored nations.  They would
have found there that Christianity is a part of the common law of
the land; that Christian schools are encouraged by legislation;
that presidents and governors appoint fast and thanksgiving days
expressly for the worship of Almighty God; that Christian chaplains of legislative bodies, and of the army and navy, are approved and supported by the state for the acknowledgment and
service of Jehovah, and for the inculcation of the principles of
his inspired statute book, and for the special observance of the
Christian sabbath.
These high and noble purposes were as worthy of the conscientious regard of the hereditary or constituted leaders of the
Hawaiian nation, as of the founders of the happiest institutions
in the United States; and it was a matter of admiration and congratulation to see Queen Kaahumanu and her prime minister and
other counsellors, warriors, and honorable women, aiming, amid
many difficulties, to secure them; aiming by their example, their
office, their edicts, their counsels, their entreaties, journeyings,
and personal labors among the people, to promote the very objects
for which the missionaries were toiling among them.
It was ours, with the reasonable co-operation of others, to bring
the Bible to the whole people: it was theirs to bring themselves,
by the blessing of God, to the Bible. Whatever the rulers and
people could rightfully do for themselves, or for the reformation
and prosperity of the nation, it was far better for them to do than
for missionaries or other foreigners. In making and executing
laws adapted to the wishes, rights, and necessities of the people,
building sanctuaries and school-houses, and employing their own
teachers, both for the security and the training of the people, it
was far better for the nation to take the responsibility and sustain
the expense involved, when it was possible, than for the missionaries or their patrons. But in order to assume that responsibility, and to make the proper efforts, they needed useful hints
and valuable information in respect to their duty, which they
could not obtain, or would not seek or value except as coming
from their tried and fast friends, and it was the more important
that missionaries should be communicative, able and ready to
show them what was right, and with earnestness to prompt them
to do with their might what the Bible required at their hands.
But it was sometimes asked, What had the Hawaiian government to do with the Word of God? With the same propriety it
might be demanded, What has ecclesiastical government to do
with the Bible, or what has family government to do with the
Word of God? The Bible is the inspired charter of the marriage
institution which God has established, that through well regulated families he might seek a godly seed; and shall family
government have nothing to do with the Bible? It is the charter,
too, of the church by which the worship and ordinances of God are
to be maintained, and no human device can supply its place in




DUTY OF RULERS TO RESPECT THE BIBLE.


ecclesiastical government.  Has the great Lawgiver ordained
civil government, and founded the state for the execution of his
will, and put his statute-book into the hands of magistrates for
their guide, and yet, has civil government nothing to do with his
statutes in judging of the rights and duties of rulers and subjects?
Are chief magistrates to be God's ministers " for the punishment of
evil doers, and for a praise of them that do well," and be denied the
right to point out what is evil doing, or to publish the divine rules
of duty, and the chief motives or incentives to well doing? If
the safety and perpetuity of all that is valuable in a country
depend on the intelligence and virtue of the inhabitants, is it not
clearly the right and duty of the state or the government to take
measures adapted to promote such intelligence and virtue? or
may the rulers of a nation proudly say: " The intelligence and
virtue and the richest blessings of our country are derived from
Christianity; but let Christianity take care of itself?5' Happy
for Hawaii that her Christian chiefs were wiser.
Kaahumanu and Kalanimoku, and others, most fully published
their views of God's Word, and regarded his statutes as binding
on all, without any civil, secular, or ecclesiastical enactment to
make them so. Not specifically adopting the ten commandments
as a criminal code, or Christ's sermon on the mount as a civil
code, they still sought to follow these divinely inspired teachings;
but when they did this, they were seditiously resisted and ungratefully vilified. The efforts of Hawaiian rulers to restrain sabbath
desecration, intemperance, gambling, and licentiousness, provoked
virulent opposition from a class who either had not good sense
enough to see, or ingenuousness enough to admit,that such restraint was no invasion of their rights, no obstruction to their
true interests, temporal or eternal.
To enlighten and restrain from gross vices an ignorant and corrupt people, while a large portion of those who visited them
from abroad, practised, countenanced or winked at these vices,
and opposed such restraint, required knowledge and tact, kindness
and energy, and the co-operation of all the chiefs or officers of
government, with the chief magistracy.  Notwithstanding it has
been affirmed that the common people had no will of their own,
but followed implicitly the will of the rulers, the observation of
twenty years convinced me that the Hawaiians were no more
ready to yield to the will of their chiefs, contrary to their own
reason or inclination, than the subjects of other governments are
to bow to the will of their rulers.  That laws, tabus, and commands given by Hawaiian rulers should always have some influence on the multitude, was a matter of course; but then, the rulers
in imposing these had a regard, not only to what their own judgment and wishes dictated, but also to what the judgment and feelings
of their subjects might be supposed to approve, when the will of
their rulers and the ground of it were made known to them. Kaahumanu and Kalanimoku and others needed to take heed, as every




282 TRANSLATION OF THE DECALOGUE-MEETING OF CHIEFS.


law-making power must, not to impose laws or issue orders
which cannot be enforced.
I will close this long chapter, and the record of this eventful
year, by a brief notice of a meeting at Honolulu, near its close.
Having made a fair translation of the Decalogue, I showed it to
the chiefs as the Law of Jehovah, which we desired all might
regard as a holy rule of life.  They were gratified to see
that portion of God's Word fairly rendered in their own language,
and ready for publication. Kalanimoku, in commending the excellence of the ten commandments, shrewdly remarked in reference to the tenth, that if men would observe the command which
forbids to " covet," al] the rest would be easy. But that sagacious
chieftain, much as he desired to see it obeyed, did not expect that
precept to be enforced by the civil power. But he and the queen
seeing in God's law how plainly and forcibly certain crimes cognizable by civil rulers, were prohibited, and concerned to see how
far the people of the realm and strangers who visited their shores
came short of obedience, and how many there were who violated
their laws, called a meeting at Honolulu with a view to urge forward the work of reform, which they had taken up in a special
manner in the spring of 1824, and in the summer of 1825; and to
secure the co-operation of other chiefs and the people in the
suppression of evils, which their orders and tabus had not
wholly restrained. It was rumored, that further regulations were
about to be made for restraining crimes forbidden in the Word of
God. Had this been strictly true, it afforded no just ground of
alarm to honest men. But scarcely had the chiefs and people
convened, when a number of foreigners intruded, and showed
their indignation that the chiefs should attempt further restraints,
or receive laws from the missionaries. To remove the impression,
if indeed it existed among influential foreigners, that the missionaries were dictating laws to the rulers, I disclaimed it in the
name of the mission, but freely admitted that I had translated for
them the Divine commands which prohibited existing evils.  A
stout-hearted foreigner among the opposers, who had sometimes
threatened violence, roughly replied; " You think to stop these
things, but you never can."  I rejoined in one word, " I learned
long ago that 'wicked men and seducers wax worse and worse,
deceiving and being deceived; we do not expect to. stop them
wholly."  Kalanimoku expressed his desire to see the laws of God
observed, and the people conforming their lives to his will; and
both he and the queen seemed determined to maintain the
Christian ground they had taken in interdicting crime, and to persevere in their efforts to bring the people to respect, not only their
own authority, but also the authority of God.




CHAPTER XI.


SEVENTH YEAR OF THE MISSION, AND THIRD OF KAAHUMANU. —
1826.
Arrival of the U. S. S. Dolphin-Mutiny of the Globe-Wreck of the London,
Capt. Edwards-Kaahumanu's report of the course of Lieut. Percival-Outrage
at Honolulu during the visit of the Dolphin-Lieut. Percival's circular-Court of Inquiry —Mr. Bishop's tour roundIHawaii-Kaikioewa's tour round Kauai - A visit
to Maui-New church at Kailua-Kaahumanu's tour round Oahu-Meeting of
the mission at Kailua-Visit of the Peacock, Capt. Jones-Investigation.
IN the first month of 1826, while the Christian chiefs and missionaries were pressing on, with brightening prospects, and many
thousands were, from week to week, receiving instruction, while
other thousands remained in their stupid and degraded state, the
anti-tabu party on shore and in the whaling and merchantservice,
were strengthened by the arrival of a vessel of war.
The crew of the whale ship Globe, Capt. Worth, of our acquaintance, having mutinied in the Pacific, and with unprovoked
madness, killed their captain, ran to the Mulgrave Islands,
where they came to anchor. The dominant part of the crew went
on shore, taking with them two young sailors, who, it is
thought, were not accountable for the mutiny. The rest of the
crew on board, designing to restore the ship to her owners, seized
their opportunity, and fortunately recovered her, ran to the American coast, and reported the mutiny, the landing, and position of
the crew.   The United Slates schooner Dolphin, Lieut. John
Percival, was dispatched to look after them. Meantime, the obtrusiveness and insolence of the mutineers on shore provoked the anger
of one another and the vengeance of the natives; and they came to
a violent and speedy death. The two young sailors, remaining entirely in the power of the Mulgrave barbarians, being comparatively quiet and discreet, appear to have been unmolested, and
were happily recovered by the Dolphin, which, on her way back
to the coast of America, put in for refreshments and repairs at
Honolulu, Jan. 23d, and remained some weeks.
The Hawaiians had heard of the power and greatness of the
United States, and though Russia, France, and Great Britain, had
sent their naval vessels to these islands, yet the inhabitants knew
little or nothing of American ships of war, or of the urbanity, intelligence, and elevated character of the United States naval
officers. How exceedingly desirable it was that a naval corn



284    WRECK OF THE LONDON-TIlE OFFENSIVE TABU.


mander from the U. S. arriving so soon after Lord Byron's
agreeable visit, and especially at a time when hostility was
showing itself among both Englishmen and Americans, against
the efforts of the best rulers of the islands to restrain crime,
should exert a high moral influence for good, or at least not
counteract our mission, nor interfere with the municipal or civil
regulations of the place.
The Dolphin came into the roads on Friday,and into Honolulu
harbor on Saturday, and her commander proposed to the authorities
to exchange salutes on the morrow morning. Kalanimoku and
Kaahumanu declining such a secular service as unsuitable to the
sanctity of the Lord's Day, the former sent this reply, " We keep
sacred the Sabbath, and observe the Word of God."  The Dolphin fired her salute Sabbath morning, which the natives returned
from the fort on Monday morning. The little vessel was then put
under repair.
Soon, the ship London, Edwards master, from New York, was
wrecked on the shores of Lanai. Boki and Lieut. Percival
hastened thither to render assistance; and the latter took in charge,
as a matter of honor it was said, the specie of the London, not
without causing Capt. Edwards and himself some trouble about
salvage in the sequel.
Returning to Honolulu, he soon made known his views of
the restraints on vile women, and asked an audience with the chief
rulers on that subject of grievance, which his crew, by a committee, presented to him. Kaahumanu and Kalanimoku proposed to him to write to them if he had aught to say on that matter. Kalanimoku was then too ill for such an interview.  Kaahumanu prepared a condescending and conciliatory statement for
the commander's information on that subject, as full as he had any
right to ask or expect, to meet the strange pretence that an embargo on lewd women, at the islands, was an insult to the U. S.
flag! In this statement she maintained, 'that she had a right to
control her own subjects in this matter; that in enforcing the tabu
she had not sought for money; that in apprehending and punishing
the offending subjects, she had done no injustice to other nations,
or the foreigners who belonged to other nations; and that while
seeking specially to save the nation from vice and ruin, they had
been lenient to strangers, though he very well knew, that
strangers, passing from one country to another, are bound, while
they remain in a country, to conform to its laws.'  Boki being
charged to deliver this, said the commander would be huhu loa,
extremely angry.  He delivered it, however, and in reporting
to the queen, said; " The man-of-war chief says he will not write,
but will come and have a talk, and if Mr. Bingham comes, he will
shoot him: that he was ready to fight, for though his vessel was
small, she was just like fire."  Seeing Boki wavering, Kaahumanu said, " Let us be firm on the side of the Lord, and follow
the Word of God."   Boki said, "If we meet the man-of-wax




LIEUT. PERCIVAL'S INTERVIEW WITH THE CHIEFS.     285
chief, and then yield not to his demands, what will be the consequence?" Kaahumanu, alluding to Boki's having taken the eucharist in England or to his standing as a magistrate, replied with
dignity, firmness, and consistent principle, " You are a servant of
God, and must maintain his cause."  Both wept.
On the 22d of February, Lieut. P. obtained an audience at the
house of Kaahumanu. She called the little royal pupil from his
studies, under my instruction at Kalanimoku's, either that with her
he might have the honor of an interview with a representative of
the United States, or see how she would manage the matter. As
Lieut. Percival had previously requested me not to be present at the interview, I insert Kaahumanu's account of it, which,
in the presence of her Hawaiian friends, she gave to several missionaries, and which accords well with the report of Gov. Kahalaia and others present, and with the scenes of the drama which
preceded and followed it under our own eyes. Carefully translated, her narrative is as follows:" Percival came to the council and asked, ' Who is the king of the
country?' I pointed out Kauikeaouli. He asked again, Who is his
guardian?I I replied, ' I. He asked further, ' Who has the charge
of his country?' I replied, ' I and my brother, he being under me.'
He said to me, ' You are then king. I also am a chief. You and I
are alike. You are the person for me to talk with. By whom are the
women tabued? Is it by you?  I replied, 'It is by me.' He said,
Who is your teacher that has told you that the women must be tabu
by the law' I replied, ' It is God.' He laughed with contempt. He
said, 'It was not by you; it was by Bingham.' I said, 'It was by
me. By Binhlam the Word of God is made known to us.' He said
to me, ' Why tabu the women? Take heed. My people will come:
if the women are not forthcoming they will not obey my word. Take
care of your men, and I will take care of mine. By and by they will
come to get women, and if they do not obtain them, they will fight,
and my vessel is just like fire.' I said, ' Why make war upon us without a fault of ours as to restraining our women?. We love the Word
of God, and therefore hold back our women. Why then would you
fight us without cause?' He said, ' You formerly attended properly
with Kamehameha to the ships, both American and English.)  I said,
' In former time, before the Word of God had arrived here, we were
dark-minded, lewd, and murderous; at the present time we are seeking a better way.'  He denied, and said, ' It is not good-it is not
good to tabu the women. It is not so in America. Why did you give
women to Lord Byron's ship, and deny them to mine? Kamehameha
did not show such partiality between English and American vessels.'
We all denied, and said, ' We gave no women to the ship of Lord
Byron. That was a tabu ship. But why are you angry with us for
laying a tabu on the women of our own country? Had you brought
American women with you, and we had tabued them, you might then
justly be displeased with us.'
"Soon after this he applied to Boki to liberate the women that were
fast in consequence of the tabu. Boki spoke to me about it, and I




286


OUTRAGE ON THE CHIEFS AT HONOLULU.


informed you. He came the evening before the outrage of the crew,
and said to me, ' Send and liberate the women. If you still hold
them, I mnyself will liberate them. Why do you do evil to the women?'
I said, (It is for us to give directions respecting our women-it is for
us to establish tabus-it is for us to bind, to liberate, to impose fines.9
He said, ' The missionaries are not good; they are a company of
liars: the women are not tabu in America.' He snapped his fingers in
rage, and clenched his fists, and said, ' To-morrow I will give my men
rum (probably the daily ration): look out: they will come for women;
and if they do not get them, they will fight. My vessel is just like
fire. Declare to me the man that told you the women must be tabu,
and my people will pull down his house. If the women are not released
from the tabu to-morrow, my people will come and pull down the
houses of the missionaries.'
Many, including some of the Dolphin's company, could testify
that in various circumstances he spoke of the tabu in a similar style.
G. D. Grover, one of the Dolphin's crew, summoned by Percival,
testified " that the crew had a meeting on board the Dolphin, and
delegated two of their number to ' go aft and complain to Lieut.
Percival about the tabu, and that the delegates brought back word
that Lieut. P. would see the missionaries about it."  Lieut.
Paulding, of the Dolphin, being called and sworn, at the request
of Percival, testified in the court of inquiry at Charlestown,
' that he heard Lieut. Percival say in the cabin of the Dolphin,
that the sailors would serve the missionaries right if they should
pull down their houses."
There were several other crews in port, of whom many sympathized with this commander and a large part of his crew. On
Sunday, the 26th of February, the commander of the Dolphin
allowed double the usual number of his men to spend the day on
shore at Honolulu. The violent among them, and the violent of
other crews, attempted to form a coalition to " knock off the
tabu.5"
As we were assembling for worship, in and around the house
of Kalanimoku, in the afternoon, several seamen, part of whom
belonged to the Dolphin, rushed into the spacious hall or saloon
in the second story where were Kaahumanu, Kalanimoku, Namahana, and Boki, and a considerable number of others, and with
menacing tones and gestures, made their demands and threats.
" Where are the women? Take off this tabu, and let us have
women on board our vessels, or we will pull down your houses.
There are 150 of us-the tabu must come off: there is no other
way." Thus commenced a riot which occupied the time and
place of the expected divine service. These were followed by
successive squads. One and another dashed in the windows of
Kalanimoku's fine hall, breaking some seventy panes along the
verandah. Some, I think, did not intend violence; and one of
them said to me, a I wish you to take notice who they are that
are doing this; we are not all engaged in it."




ASSAULT OF SEAMEN ON A MISSIONARY.


Being apprised of the riot at the place of assemblage, and
hearing the crash of the chief's windows, Mrs. B. sent to me and
requested me to return home; but fearing my compliance would
attract the enemy thither, I preferred to stay on the premises of
the chief. Seeing soon a party of sailors directing their steps
towards my house, and thinking my wife and child would instantly
need my care, without a moment's further hesitation, I made
speed by another direction, and reached my door a moment
soonest, hoping to enter and lock it and exclude the mob; but to
my disappointment I found myself, as well as the rioters, excluded.
Mrs. B. not expecting me, and seeing the seamen approach, had
turned the key against them, and I fell into their hands. One
seized me by the shoulder, and exclaimed, " What does this tabu
mean?   Here he is: I have got him; come on."  Another pulled
me by the skirts. One said, c We are sent here by our captain."'
Another dashed in my windows with his club. Some crossed
their clubs around me to confine me. I called out to the natives
for help, but before any arrived, disengaging myself from my
assailants, I returned into the chief's enclosure, whither I was
followed. One who pressed me on my retreat, asked to speak
with me. Putting my hand to his club, I said, " Put down your
club if you wish me to talk with you." Coming around me
again in the midst of the natives, they desired to know why they
could not have women. One of the Dolphin's men, who appeared
like an Irishman, brandishing his knife near my face, said, with
malignant emphasis, " You are the man, every day.:) Namahana, standing near me, bade him be quiet. Fearing that Bokir
whose duty it was to defend me, was unwilling any longer to
enforce the tabu or protect the missionaries against riotous
foreigners, I looked around to see if there were any on whom I
could rely for immediate help, if the rioters should strike me, and
seeing John Ii, Koa, Nahinu, and others whom I had instructed,
standing but a few yards from me, I said to them, " d1ole anei
oukou malama mia iaju? ' Do ye not take care of me?  Ke
malama nei no makou," they calmly replied, "We do take
care."  Suddenly one of the Dolphin's men struck a spiteful
blow with a club at my head, which was warded off, partly by
the arm of Lydia Namahana, and partly by my umbrella. It was
the signal for resistance, for which the natives had waited. They
sprang upon the rioters; some they seized, disarmed, and bound,
and to some they dealt levelling blows. For one, knocked down
senseless like an ox at the slaughter, with a two-hand club near
me, I instantly felt the bowels of tenderness move, and entreated
the natives not to kill the foreigners. By this time, Mr. Chamberlain and Mr. Loomis reached the scene of strife, and probably
saved the life of one of the fallen sailors, over whom a stone was
raised for a dreadful blow. I returned to my house, but had
hardly time to correct the report there that the foreigners were
killing me, and assure Mrs. B., who had heard the blows, that a




,288


CIRCULAR TO SHIPMASTERS.


kind hand had shielded me from wounds, before a company of
sailors approached my premises, broke and rushed through my
gate, and hastened towards my door, which I locked against them.
One broke in a window; another beat with violence against the
door; two applied their strength to force it, and as we looked
down from the chamber window, one strangely turning his vengeance on his fellow, like the enemies of Israel, with his heavy
club gave him a blow which I feared was fatal, laying him senseless on the earth. He was then lifted from the ground by order of
Lieut. Percival, who with some of his officers came upon the spot
about an hour after the riot commenced, and used his cane over
some of the turbulent men. One of his crew attempting to force
his way into the court of Kalanimoku's house after it had been
cleared and closed, received on his head a severe cutlass wound
from the sentinel at the gate.
In the evening of the same day, the commander waited on the
chiefs and reiterated his objections to the tabu, and, while he admitted that the sailors had gone too far, expressed his unwillingness
to leave the country till his vessel should enjoy the privileges that
had been enjoyed by the vessels of other nations. Gov. Boki
and Manuia, the commander of the fort, whose effective agency
were then essential to the enforcement of the tabu, yielded to its
violation in the harbor of Honolulu.  An ambiguous circular,
designed either to express regard for the safety and comfort of
missionaries, or to palliate the outrage and confirm the prejudice
of the seamen, and at the same time guard their heads from.heavier blows from a wronged and offended people, was shortly
addressed to the several shipmasters in port, though not agreeable
to their wishes, and was shown to me by the writer. It may
speak officially for itself:
" SIR,-The excitement of the seamen towards Mr. Bingham, and
from the recent outrage committed by them from the belief that he
has interfered with some of the civil regulations of this place, and
thereby deprived them of an enjoyment they have always been in the
participation of when they visit this island, I have to request you will
let but a small proportion of your crew come on shore on Sunday; by
complying with this request you will aid my wishes in preventing
anxiety to the missionary family. I have the honor to be, Sir,
" Your obedient servant,
J. PERCIVAL."
He moreover ordered the repair of Kalanimoku's house and
mine, and put in irons two men who assailed me with knife and
club; and our physician, Dr. Blatchley, applied his skill to heal
the wounds of his men. After a visit of about three months, the
Dolphin sailed, having obtained the proud name of " the mischief making man-of-war." With that term was associated the
shout of the vile which was heard in the harbor as the first boat
load of vile women was seen to pass under its flag. Never did
the advocacy of licentiousness or opposition to the tabu appear




NOTICE OF THIS RIOT IN THE UNITED STATES.    289
more odious.  While some exulted for a time in the partial
triumph, those citizens and subjects of other countries, and leading natives, who had been looking for something not less friendly,
wise, and honorable in a naval " chief A from the United States
than had appeared in Lord Byron, were disappointed. But he
that makes the wrath of man to praise him, overruled this temporary triumph to the increase of the confidence of some in the
Gospel and in its propagators. Some natives, in the heat of the
strife, witnessing the different objects and measures of the two
parties, made up their minds in favor of the religion which the
missionaries unflinchingly inculcated, amid obloquy and opposition so unreasonable: and Kaahumanu and some of the other chiefs
saw more clearly than ever the importance of attempting to free
their country from the terrible evils of licentiousness and intemperance.
The American Board, hearing of this outrage, and wishing to
-have the escutcheon of the United States thrown over their defenceless missionaries abroad, and to see the struggling rulers of
the Sandwich Islands protected from the lawless interference of
naval officers, respectfully asked of the proper authorities an investigation of the conduct of Lieut. Percival at the islands. This was
granted, and a careful investigation of the case by a Court of
Inquiry took place at Charlestown, by order of the United States'
government, and brought out a mass of evidence which showed
that the Board and the mission, the chiefs and the public, had
good ground to complain. Happily for our American Republic
and for the world, a just indignation extensively prevailed
against the wrongs which were seen to have been inflicted on the
native rulers, and the enormities of the men of pride and passion,
who arrayed themselves against the cause of good morals at the
Sandwich Islands, and whose seditious and riotous proceedings did
not then cease.
But I gladly turn, as I presume the reader will, for the present,
to more quiet scenes and missionary engagements, and propose
now to sketch several excursions at a distance from the missionary
stations.
In the latter part of 1825, and the early part of '26, Mr. Bishop
made a hasty tour round Hawaii, preaching to the people, and
encouraging their efforts to avail themselves of instruction. Sailing north by canoe, from Kailua, he touched at Kiholo, some 25
miles distant, and dined with Kapulikoliko, a reputed daughter of
Kamehameha,'and spent a day at Kawaihae, giving particular attention to the wife and children, and people of old Mr. J. Young,
then resident at that place, 40 miles from Kailua. At 2 o'clock
the second morning, he proceeded by water, and at sunrise
reached Mahukona, some fifteen or twenty miles further north,
and there the party drew up their canoe on shore, and started to
walk over to the north-east shore. Some three or four miles, the
country appeared rocky and sterile, above which it was beautiful,
19




290


MR. BISHOP'S EXCURSION ROUND HAWAII.


salubrious, and fertile, producing the banana, kalo, and sugar-cane.
Passing the table land of Kohala at midday, they found a populous region sloping towards the north, cut with deep ravines and
brooks, and interspersed with numerous habitations, cultivated
patches, breadfruit and candle-nut trees. These trees grow on the
steep sides of the ravines, along up from the sea shore to the high
interior presenting the picturesque landscape which so attracted
the attention of the pioneers of the mission, as they passed round
it on the day of their arrival.
In this region they found Walawala, the head woman of the
district, who was just beginning to open her eyes to the light
that had recently dawned on the islands. Passing several ravines
which he estimated to be three hundred feet deep, he lodged at
Pololu, a deep and interesting valley nearly surrounded with
mountains; spent the Sabbath, and preached to large and attentive assemblies in the open air. Finding it extremely difficult to
pass along the shore to the south-east, from Pololu to Waipio, on
account of the abrupt cliffs overhanging the sea, and the precipitous walls of the deep ravines, he ascended from Pololu in the
direction of Waimea, climbing the steep with difficulty and danger, the first hour; then ascending more gradually and comfortably
three or four hours, he passed through a fertile and inhabited
region, which spread its rude but verdantlawns around him. He
preached in several hamlets to numbers who had not before heard
the gospel. He halted at 8 P. M., and lodged that night in a cave
of the mountains.  The next morning, at nine o'clock, he
reached Waimea, and preached to the people of that inland settlement, where a station has since been established. Thence
through a forest of considerable extent, and mud and pools of
water, he passed northeastwardly to the sea shore, having made a
circuit or ox-bow curve of about fifty miles, and coming out at
Kapulena, in sight of the point at Pololu, whence he left the
shore. He preached again here, and passing over seven or eight
ravines, came to Laupahoehoe, where he embarked for Waiakea,
some 20 miles distant. This passage he made by night, in a tottling canoe, which required much labor to row it, balance it, and free
it from the water that dashed in repeatedly. By this conveyance
he worked his passage, about three miles an hour, and reached the
station of Mr. Goodrich, wet, cold, and fatigued, in about seven
hours, and found a cordial welcome. He attended the dedication
of a house of worship just erected at that station, ninety-six feet
by thirty, capable of admitting nine hundred worshippers. He
spent two Sabbaths there, preached to large assemblies, celebrated the Lord's supper, and was greatly encouraged by the
tokens of mercy to the inhabitants of that district. Taking leave
of Mr. and Mrs. Goodrich, he proceeded to Olaa, where he
preached to about one hundred persons in that little inland settlement. Thence he crossed over to Kau, by Kilauea, in the track,
perhaps, of Keoua and his warriors. The volcano was in vigor



A SABBATH IN KA-U.


291


ous action, and the crater appeared to have been filled with
fresh lava, some three or four hundred feet, during the few months
since the visit there of Lord Byron and his party. The natives,
Puna and others, who accompanied him, expressed the opinion
that this fresh lava, thus accumulated, would find a passage for
itself under ground, towards the sea.
Descending from this crater towards the habitable parts of Kau,
Mr. B and his party were overtaken by darkness and rain. He
thus gives their evening adventure:
" We had now to feel our way, for several miles, in an obscure footpath, overgrown with tall grass. Darkness, intense and bewildering,
succeeded. We felt our way, step by step, following close upon each
other, and crawling upon our hands and feet whenever we came to a
declivity. The rain poured down upon us in torrents, by which we
were drenched and chilled. After wandering often from the path, and
as often finding it again, we arrived at ten o'clock at Kapapala, and
put up at a house belonging to Kapiolani, where, cheered by a large
fire, we dried our clothes, and soon forgot in sleep the fatigues and
anxiety of the evening."
Thence, after preaching to the people of the place, in the
morning,he passed through a fertile region, having but a sparse
population, along near the foot of the mountains of Kau, where
exceedingly picturesque natural scenery was presented to them.
Abrupt cliffs and lofty peaks rose in succession on their right,
to the height of two or three thousand feet.  Still further in the
interior, rose a lofty and beautiful mountain, covered with trees
of perpetual verdure, " while over them all, like a lengthened
cloud, in the distant horizon, towered the snow-capt Maunaloa,
glistening splendidly" in the beams of a tropical sun.
Reaching Honuapo, they were stopped by the rain, and put up
for the Sabbath, where they were received with gratifying hospitality: particularly on the Sabbath morning was he cheered with
the evidence that the influence of the mission and of the Word of
God was already felt there. He says;" Looking out towards the western shore, I saw a company of people, about one hundred in number, winding their way around a hill,
and descending to the place where we now are. When I inquired, who
are these? the answer was, I Those who love God and are coming here
to pray.I Presently another company, from another quarter; and upon
the signal being given, the most of the people of the village, about one
thousand, came together. I preached in the open air, both morning
and evening, with more than usual freedom, to attentive audiences.
After the morning service, the school, containing one hundred pupils,
taught by a son of Kamakau, assembled, and repeated every answer
in the catechism, without any prompting. It is but five weeks since
their teacher came.'
Passing on to the extremity of the southern promontory on which
he mentions a deep and fertile soil, extending back to the mountains, he embarked in the morning on board a canoe, for Kaa



292   KAIKIOEWA AND MR. WHITNEY'S TOUR ROUND KAUAI.
waloa and Kailua; and having sailed fifty miles that day, put in
at Kalahiki, preached to the people, rested till two o'clock the
next morning, then, with a land breeze, reached Kealakekua at
day-break, and Kailua at ten o'clock. Thus he performed a journey of about 300 miles in a period of four weeks, preaching
thirty times.  Of the state of the people of the islands, he
wrote:" Wherever schools are established, the Sabbath is observed; all
work is laid aside on that day, together with every kind of diversion.
The people assemble for prayer wherever there is a teacher capable of
leading in that exercise, and for hearing such remarks as the teacher,
or some other person present, is capable of making.  Drunkenness is
suppressed by law. In my whole tour I saw but one man intoxicated,
whereas, two years since, it was a most common thing to see whole
villages given up to intemperance.'
Such a readiness on the part of the 60,000 inhabitants of that
island, to receive the instructions of a missionary, and such
pleasing signs of their attempt to reform themselves and one
another, were truly wonderful, and seemed to require, not merely
the utmost efforts of four missionaries stationed on that large island,
but of ten times that number, to lead the mass, at once, to acknowledge Christ, and to rise to the elevated standing of an intelligent, Christian, prosperous people.
In April, 1826, Kaikioewa made a tour around his island,
Kauai, accompanied by Mr. Whitney and others. The governor
set out with zeal to instruct the ignorant people, and in every
village,addressed them on the subject of avoiding a course of folly,
sin, and ruin, and turning to the Lord.  Mr. Whitney preached
the Gospel in almost every village of that island, at the same
time, and supposed that about four-fifths of the population listened more or less to the word of salvation in the course of this tour.
About six hundred were connected with the schools, a large part
of whom were reading translated and published portions of
Scripture.
The governor sometimes rode upon a large white mule, and
might easily be imagined to resemble one of the Judges of Israel.
The company sometimes travelled by land and sometimes by
water, exposed occasionally to danger from the roughness of the
way, or their unsafe mode of conveyance.  In some places the
people seemed eager to hear and understand the doctrines of
Christ, and were hardly willing to let the preacher pass on till
they had individually grasped his hand, either to testify their regard to him or to receive his to themselves, after he had, with
pleasure, delivered his message.  At one place, the people
seemed afraid to look upon the speaker while the governor was
addressing them. But when the missionary appealed to them,
saying, "Fear not, for behold we bring you glad tidings," the
two or three hundred adults took courage, and ignorant and fearful as they were, like untutored children, raised their eyes and




KEAWEAMAHI AND KAAHUMANUJS EXAMPLE.


appeared interested.  Among them was a Hawaiian Albino
having a white skin, light eyes, and flaxen hair and eyebrows,
whose dress, language, and manners, differed not at all from those
of the common natives. His father and mother were both believed
to be natives. At another place, he found a man, who had formerly been employed by the chiefs to seize human victims for sacrifice, a service fbr which he had qualified himself, so that, like a
tiger, he would leap upon his unguarded prey and break his bones.
This staunch murderer and caterer for the bloody gods of the
last generation, was now willing to shake hands with a Christian
missionary, and hear the commands, warnings, and invitations of
the Gospel.
Keaweamahi, the wife of the governor, said she wanted to hear
the chief say more about Christ and his cross, and less about
Kauikeaouli, the king. On the tour, the missionary said to her,
" I am tired of your smoking."  She pleasantly inquired,  Is it
forbidden in the Scriptures?"  " No, but you make it a sin by
using it to excess," was the reply. " Here is my pipe," she said,
relinquishing it and presenting it with a smile-" I will smoke no
more."   Others soon followed her example, and many were
reclaimed from this useless, costly, filthy habit.
The governor, in his zeal, not only exhorted the people to
turn to the Lord, but from many, he obtained a promise that
they would attend to God's Word, and not walk in the
ways of their forefathers, but would regard Jehovah as their
God.
The efforts for reform which Kaahumanu felt it necessary to
make herself and to encourage others to make among the people
of the land, in their ignorance, barbarism, and pollution, were
not small. The reform desired, it was obvious, could not be
effected by the civil power alone, even if the rulers had been
united. The heart of the people needed to be moved by moral
suasion. They needed to be taught the reasonableness of reform,
and the duty of yielding to the Divine commands, and the
more so because some of the chiefs were still opposed to God's
claims.
She already knew that something higher, safer, and better than
the will of a mortal ruler was required in order to the preservation
of peace.  She knew enough of the enmity, turpitude, and
malignity of the human heart, and its tendencies to evil, to satisfy
her that it could not be materially mended by the arbitrary will
alone of an earthly superior; nor could she expect the simplest
law for the check of immorality would be quietly submitted to
by the mass, without the aid of moral suasion more extensively
applied than it had been.  She, therefore, not disheartened by
opposition, undertook journeys for the benefit of the people, and
availed herself of such assistance as she could command in imparting instruction, and bringing the Divine word to bear on the
heart and conscience of the people.  Sometimes, several native




294


KAAHUMANU'S JOURNEY ROUND OAHU.


teachers and Christian chiefs accompanied her; and sometimes
others in the character of learners, both friends and servants.
Often she had a missionary in company, not only to encourage her
directly in her labor, but to do the work of an evangelist and superintendent of schools, day by day.  The labors, on these tours,
therefore, were, in an important sense, a repetition, or continuation
of the means among the mass, which had been blessed to the
few who had been led to feel and acknowledge their importance.
In July and August, 1826, after the obstruction by the Dolphin and other opposing forces, the queen, having matured her
plan to gain more than had been lost by the infraction of the tabu,
accomplished the tour of Oahu, and had opportunity in the course
of a month, to see and address in person, a large part of the population of the island, giving her teachers opportunity to do the same.
Her sister, Lydia Namahana, with her husband, Gideon Laanui,
accompanied her. Availing myself of the facilities thus afforded
for our work, I made the tour with them, employing a month to
good advantage, giving my attention chiefly to preaching, and the
care and establishment of schools, and reading the Scriptures.
Having completed a translation of the Gospel according to Matthew, I took it with me, daily reading portions of it to the people, and completing the reading thus, (luring the tour.  Several
horses, two wagons, and two canoes, constituted the principal accommodations, as vehicles for parts of the company, much of the
way. Most of the company travelled on foot, some making the
whole circuit, of about one hundred and thirty miles, and some
but smaller portions of it, as we passed round from Honolulu to
the east, north, west, and south, then to the east again.  This
route affords the traveller a variety of fine scenery, grand, picturesque, wild, and beautiful. Small portions of the soil are cultivated, large tracts lie waste, and a large portion of the island
consists of mountains from 1000 to 4000 feet high.
At Waikiki, the head-men and teachers, and a goodly number
of people, assembled about noon, whom the regent, after she had
dined, addressed on the design of the present tour, the enlightening
of the people in the knowledge of the Word of God, in order
that they might submit intelligently to Christian laws, and thus
diminish the existing evils of the land.
Our company, consisting of 200 to 300 persons, possessed,
in fact, the character of a peripatetic or travelling school.
Numbers carried their books, and some fifty of them carried their
slates and pencils. Those who were able, endeavored to write
down the text of every sermon they heard, and to commit it to
memory, and sometimes the prominent thoughts, an exercise more
needful before than after the publication of the Scriptures among
them. Some of the more forward, receiving daily instruction as
we travelled on, put their acquisitions to use, and at different places
urged on the inhabitants the importance of repentance and reform.




KI




,,:he Queen at Waimoa, Oabu iecomracn-  Christaniiy   Page 2<2




MEETING AT THE VALLEY OF WAIMEA) OAHU.


295


Though the medley of our company reminded me of the groups
made up of scribes, pharisees, publicans, and harlots, in the
beginning of the Gospel, yet, all due allowance being made
for the broad phylacteries of the scribes, the formality of the
pharisees, and the levity and instability of those who had hitherto sustained a character differing little from that'of harlots, there
was daily increasing evidence that God had already accomplished a great work among the people, and would yet do greater
things.
Kaahumanu, with propriety, insisted on God's prerogative to
give laws to his creatures and to punish the violators of them;
while his mercy provided for the pardon of the penitent and
believing. She, therefore, called on the people in the different
settlements and districts, to receive the Word of God and yield a
prompt and cheerful obedience to his commands. She maintained
that rulers, also, had a right to make and execute laws for their
subjects, for the maintenance of order and peace, and wished
them to expect that such laws would be made as would be needful. She felt and expressed concern lest the messages of the
Gospel which I presented, would not be properly received by the
people, because they had been so long accustomed to their darkness and hardness of heart, and still loved sin.
We spent a Sabbath at Kaneohe, and passed through Palikoolau,
and on Saturday reached Waimea in Koolauloa, the residence of
Hewahewa, the old high priest of Hawaiian superstition, by
whom we were welcomed.
The valley of Waimea, through which a stream, from the
mountainous interior, winds its way to the ocean, is almost environed by mountains rising beautifully on three sides of it, one
behind another, from the sea-side to the interior, and exhibiting
a fine, picturesque amphitheatre, with hamlets, trees, and plantations. At the opening of this valley where, in the days of Hawaiian
barbarism, the blood of Hergest and Gooch was shed by a murderous and ungovernable horde; the inhabitants of the place assembled with representatives of almost every district of this island,
to hear of the great salvation, and to bow before Jehovah, the God
of heaven. There were now seen the queen of the group and
her sister, and teachers, kindly recommending to her people the
duties of Christianity, attention to schools, and a quiet submission, as good subjects, to the laws of the land. To the same concourse, assembled for a purpose so different from that of those
who thronged around Hergest, a generation before, I proclaimed
the gospel of Jesus Christ, and urged submission and obedience to
the commands of God, while the hills seemed to leap up and look
askance at what the King of Zion was accomplishing for the
nation.
After this service the company proceeded about five miles
further, where they spent the Sabbath.  A very large concourse of people assembled on the Lord's day, for public worship




296 MEETINGS AND SCHOOLS A' WAIALUA AND WAIANAE.


in the open air. To the listening throngs I endeavored to proclaim the great salvation, and call their attention to personal duty.
In one discourse I presented the Lord Jesus Christ as the
Redeemer, who, in compassion towards our race, wandering and
lost, endured the cross, and made an atonement for the sin of
the world; and with flowing tears I urged them, therefore, gratefully to receive him, trust in him, and accept his gracious offers
of pardon and salvation. In another discourse I presented him
as the Lawgiver, Governor, and Judge of the world, and urged
them to obey his holy commands, and prepare to meet him in
heaven.
After the Sabbath we examined and encouraged, and partially
supplied with books, the incipient schools established there under
the particular patronage of Lydia Namahana and Gideon Laanui,
to whom the district belonged. There were found under Maiao
and his assistant teachers, four hundred and ninety-five male and
female pupils, and under Kaoo, one hundred and sixty-four,
amounting together to six hundred and fifty-nine pupils, chiefly
men and women.
When the chiefs had addressed and encouraged the people, we
passed on round the promontory to Waianae, the western district
of Oahu, separated from the rest of the island by a range of
mountains. Its valleys and plains, nearly level with the sea, are
interspersed with small steep mountains. The district was called
Boki's. Here we spent the third Sabbath. While there, Kaahumanu spoke with concern of the stupidity of the people. There
was a female prayer meeting, and she was invited. " This is
your time," I said, " to address them, while your heart is full of
tender concern for them, and while the opportunity is afforded
you-perhaps the last you may have to meet with the people of
this district."  She went, and with kind expressions, and tender
tone and modulation of voice, well suited to their souls' eternal
concerns, gave them an impressive address, not as an imperious
magistrate, but as a maternal Christian friend, who felt for their
spiritual interests, and who relied more on truth, and faith, and
love than on the influence of civil power for affecting their hearts
and lives, and securing their future peace. Having made her appeal to their hearts and consciences, she bowed her knees before
the King of heaven, and in an humble manner,led them in prayer.
A man in that region, pretending to know something about the
fabled god, Kamapuaa, assuming the form of a hog, was sent for
to tell us what he knew; but his efforts to enlighten us on that
subject, proved the ignorance, darkness, imbecility, and confusion
of the heathen mind, as did also the first efforts to lead this man
into the light of Christianity. He was once asked by a native
teacher, at a meeting for prayer and conference, to tell his
thoughts, that it might be known how he stood in respect to the
service of God. Dropping his face low towards the ground, he
stretched forth his hand, holding a small stone, and said: " What




EARLY SCHOOLS AROUND THE LAGOON OF EWA.


297


is this? It is a stone, by which we cook food;" then holding up
a little tinder, said: " What is this? It is tinder, by which we
kindle a fire."  Having made some advance when we arrived
and conversed with him, he said: " I have been fed with the Word
of God; and Jesus Christ has given me light. I know this body
of dust will soon die, but my spiritual body will continue, and it
is for that I want salvation."  He continued with us several
days, and had opportunity to learn something infinitely above the
idle stories about Kamapuaa.
As we took leave of the place, the head man, Kapuiki, being
personally pressed to give his heart to God without delay, said,
" Such is my intention." Such personal appeals extensively and
kindly made, were generally kindly received.
Kawaa, the head man of Honouliuli, in Ewa, on hearing that
Kaahumanu had commenced this tour, built a large lanai, or airy
and pleasant screen of green cocoanut fronds or leaves interlaced,
covering about 4,000 square feet, as a sort of temporary synagogue, which afforded accommodation for the queen's company
and those who assembled there on her arrival and listened to the
preaching of the Gospel and the addresses of the chiefs  This
Cornelius made interesting inquiries respecting the condition of
mankind, the plan of redemption, and the character, death, and
resurrection of Christ. Being told of the greatness of his sufferings on account of our sins for which he gave his life, this greyheaded -man melted into tears, and exclaimed,  Jlloha ino?"
Great affection! He gave evidence subsequently of true conversion to God, united with the church, and took a leading and
useful part in his neighborhood.
At Waipio, there were 383 pupils in the primary school of
James Kahuhu, an active man, the yoke-fellow of John Ii, 18 of
whom wrote on slates, 91 could then read, and 71 more had
learned the letters.
At Waimanu, a youth, Wahapuu, being taught by Lima, was
found to have learned to spell and read well, or to have mastered
his spelling book,in the short space of five days.
After the toils of nearly a month on this tour, in which we had
seen and more or less instructed a large portion of the population
of this island, which is nearly equal to that of all the Society
Islands, the party returned in safety to Honolulu, and offered
unto God thanksgiving.
Soon after this tour of Oahu, Kaahumanu and her attendants
visited Lahaina, where she had the happiness of seeing the young
princess and a number of others propounded, and others take on
them the vows of God's covenant, and stand up before the world
as the professed disciples of Christ. The evidences of progress
here were highly gratifying.
Many of the chiefs, and most of the missionaries, met in October at Kailua, where marked advances had been made from the
time of resuming that station in 1823. As early as July, 1825,




298     KAILUA CHURCH-DEDICATION-ORDINATION.


some sixty persons there declared their resolution to forsake their
heathen habits and enter on the service of the Lord. Weekly
meetings were established for inquirers, among whom individuals
not only showed a good degree of proficiency in Christian knowledge, but also marks of hopeful piety. No little energy was
exhibited by Gov. Adams and his people in promoting the new
order of things, though he had not yet himself come into the
ranks of total abstinence from intoxicating liquor, nor of profession of faith and repentance.
In February, 1826, Gov. Adams and the people of Kona went
into the forest, cut and drew down timber for a large native
church, their first one having become altogether too strait for
them. In the summer, some thousands were several weeks engaged in erecting and thatching it.  Its dimensions were 180
feet by 78, covering an area of 14,040 square feet, and capable
of containing 4800 hearers. In September it was ready to be
occupied, and the governor invited the regent and other chiefs to
attend its dedication, with which they complied. The missionaries at the same time assembled there for the business of their
annual convention. This new and magnificent temple had its
tall, strong posts inserted firmly in the rocks of Kailua, its large
roof, sides, and ends, thatched, and its corners ornamented, and
made an imposing appearance in the dingy village.
On the 27th September, it was dedicated with due formality to
the service of Almighty God.   The dedication sernfbn was
preached by Mr. Ely, and the hundredth Psalm and the jubilee
hymn were sung. Some 4,500 or 5,000 people, including the
pupils and teachers of forty schools, joined in the solemn services. With them it was a day of jubilee and rejoicing, such as
had not before been seen on that island: and the missionaries
rejoiced to see such a contrast as appeared in this meeting to the
crowds assembled there, six and a half years before, on the
arrival of the mission.
On the succeeding day the people assembled again in the open
air, to hear the voice of their rulers, and were successively
addressed by Governor Adams, Naihe, the orator, Kapiolani,
Hoapiliwahine, and Kaahumanu, who publicly declared their
determination to follow the precepts of Christianity in the government of the people.
The same week Mr. Goodrich was there ordained as an evangelist, by the assembled missionaries, with a view to his gathering
a church at Hilo, of which he then had the charge.
At this meeting of the missionaries, it was reported that schools
had been established in every district of the islands, the number
belonging to them estimated at twenty-five thousand, and the
natives employed in teaching them, at not less than four hundred.
The copies of small works printed for them subsequently to the
former meeting of the mission, in June, 1825, amounted to
seventy-four thousand. It was resolved to prepare from several




MEETING OF THE MISSIONARIES AT KAILUA.


299


translations of Matthew, a copy for the press, and to prosecute the
work of translating the Scriptures and publishing them in small
portions, as they could be made ready for the people now so
ready to receive them.   In this Kaahumanu, Adams, and other
chiefs, took an interest.
The joint views of the mission were expressed on many points
of missionary duty and labor, among which, the following appear
in their Report to the Board, on the subject of the return of
laborers, and missionary intercourse with the rulers:
" Resolved, That we consider our services as missionaries, pledged to
the church for life, and that we consider it irregular for any member of
the mission to take any steps towards a removal from his post, until he
have the approbation of a majority of his brethren: that in order to
justify the mission in approving of the return of any member to his
native land, they shall be able to assign reasons for it, which, in their
opinion, shall be satisfactory to the American Board, and to the candid
Christian public.
"Resolved, That we consider ourselves required by our instructions,
as well as by the nature of our office, as Christian missionaries, to
abstain, like our divine Master, from interference with the political and
party concerns of the nation: that we are, moreover, bound by our
instructions and the nature of our office, to make known the whole
Word of God, especially its prohibitions and requirements, which
affect the conscience or the well-being of the soul, however opposed the
prohibitions and requirements may be to the former customs and present practice of the people.
" That in perfect consistency with our instructions and the maintenance of our proper character as Christian teachers, we may give information and advice with respect to the arts and usages of civilized life
and society, and may use our influence to discountenance every vice,
and encourage every virtue.'
Scarcely had the missionaries closed this session, when the
report of another outrage at Lahaina reached them, in which the
missionary might have been greatly exposed during the absence
of Governor Hoapili. This event, and some notice of the largest
audience probably ever assembled at the Sandwich Islands, for
Christian worship, were soon after reported to the Secretary of our
Board, by Mr. Bishop, who went to Kawaihae to preach to the
thousands of Kohala and Hamakua, assembled there to meet Kaahumanu, afnd other chiefs. Writing under date of November 3,
1826, he says:
"' Mr. B. and family still remain at Kailua, where we are revising
the gospel of Matthew, for the press. Mr. Richards and family have
just returned to Lahaina, after a visit to this island of six weeks. His
stay was protracted in consequence of information received from Lahaina, of the base conduct of the crews of several English and American
whaleships, who had threatened to kill him if they could find him,
because through his influence a stop had been put to prostitution. They
went to his house to demolish it, but found it carefully guarded.  *
The women fled to the mountains.




300


GREAT MEETING AT KAWAIIIAE.


"The principal spite of foreigners is levelled against our brother and
fellow-laborer, Mr. B.; but you may be assured that the brethren
consider it a common cause   *    *    and we feel it to be our
duty publicly to give him and his measures, so far as they have come
to our knowledge, our decided approbation.
(' Sabbath evening, Nov. 5. I have just returned from the services
of this day, where I have preached twice to a congregation of more
than ten thousand listening hearers. They were assembled in a cocoanut grove, and I delivered my message to them in the open air. The
stillness of this immense multitude, the solemn occasion upon which
we had met, the thought that all this people would pass into eternity
in the lapse of a few years, gave a solemnity and an interest to the
scene which I have seldom felt. The Lord helped me to speak as one
standing between two worlds; as an ambassador of reconciliation
between God and His fallen creature, man, revealing to him  a covenant of grace. It is a truly interesting and pleasant service to be the
messenger of peace to perishing immortals; and in a special manner
this service is pleasant when it is connected with the persuasion, that
those for whose good we are laboring, are anxiously desirous of the
light and knowledge that lead to salvation.  Such, my brother, is the
state of this people.  There was never, perhaps, a time, when the
prospect of complete success to our enterprise was greater than at
present. Could you but witness, for one day, the order, the attention,
the anxious, eager look, and observe the tear which starts in the eye of
the tawny, sun-burnt savage, and the countenance of hope and joy, as
he casts his eye upward to heaven, upon hearing the terms of pardoning mercy proclaimed to him, your heart would leap for joy, and you
would give God thanks for having ever put it into the hearts of any to
come over the wide waste of waters that divides us, to preach salvation
'to this people who have long been sitting in darkness and the shadow
of death."
The noise in the little Hawaiian world, occasioned by the clashing of light and darkness, was not small.  In order to guard fairminded men from imposition byvilifiers, the mission put forth a circular, signed by all the male members present at the meeting, at
Kailua, making a full declaration of their object, as missionaries,
and the means they were taking to secure it, asking and challenging an investigation of our conduct, and protesting against the
unmanly current complaints against us.
In reference to our pretended connexion or interference with the
civil authority, whether to sustain or diminish oppression or abuse
of power, the mission, in their circular, say:
" We have inculcated on the chiefs, not only the common duties of
morality, but we have also taught them that he that ruleth men must
be just, ruling in the fear of the Lord. We have endeavored to convince them that they were set for the punishment of evil doers, and for
the praise of them that do well. We have given them general principles derived from the Word of God, together with Scripture examples
of their application, neither withholding instruction, nor interfering
with their authority.  We have also endeavored, from   the same




VISIT OF THE PEACOCK, CAPT. JONES.


301


authority, to inculcate on the people their duties as subjects. We
have taught them that they must needs be subject, 'not only for wrath,
but also for conscience' sake, rendering to all their due.' To all we
have insisted on obedience to the precepts of the Bible, which teach
justice, honesty, integrity, punctuality, truth, purity, good order,
union, and peace."
At such a period, the arrival of an honorable, intelligent, and
high-minded gentleman from any country, would have been hailed
by the missionaries, in that state of the parties.
To the mission and to the rulers, and to their opposers, the
arrival of the U. S. sloop-of-war Peacock, at the Sandwich Islands,
in October, 1826, was a matter of unusual interest. The two parties were earnest to learn whether they had a friend or not, in the
commander, Thomas Ap. Catesby Jones, Esq.    The solicitude
of the missionaries, though most of them were absent from Honolulu, when he arrived there, and while many efforts were made to
give him an unfavorable impression respecting the mission, its
members, and their pursuits, with few to correct them, was at
length relieved when they came to make his acquaintance.
The residents, after an opportunity to see Captain Jones and his
officers, accepted what they were pleased to call our "challenge," and proposed by letter, to the missionaries, to meet them
in his presence, intimating that a fair hearing might be obtained;
though some of the officers had apparently prejudged the case,
by saying, " there must be something wrong in what everybody
calls wrong."  Captain M. Sayre, then in port, rendered Captain
Jones and our cause important service, by a prompt and friendly
appeal to facts within his knowledge. The missionaries having
been frank and honest, and studious to pursue a course that would
bear investigation, were prompt to accede to the first proposal for
a meeting, and courted a careful examination by any and all candid men. Those of us who were at Kona,Hawaii, embarked from
Kailua, on board our own missionary packet, which the Board had
sent us, touched at Lahaina, and took Mr. and Mrs. Richards on
board, and reaching Honolulu roadstead, Saturday evening,
brought the vessel into the harbor and cast anchor by night. I
took Mrs. B. and our two children into the boat, and passing
along by the tall ships, and the guard-boat of the Peacock, we
set our feet upon the shore where my life had been threatened, and
proceeded, unmolested, to the mission house, half a mile distant,
with feelings not easily described.
The accustomed duties of the Sabbath being over, Capt. Jones
politely called on us Monday morning. Early apprising the
residents of our readiness to meet them, we proposed the appointment of a committee to arrange the matters to be adjusted. To
this Mr. Charlton objected. We then proposed to meet any
charge against us they would present in writing before Capt.
Jones.




302  INVESTIGATION OF THE CONDUCT OF MISSIONARIES.


The parties met in Honolulu at the house of Gov. Boki. The
British Consul, who had made himself conspicuous, took the lead
of the meeting, called attention to our circular and challenge,
and, in his usual style, made remarks respecting the chiefs, the
people, the schools, and the missionaries, not very complimentary
to either. One of the gentlemen appeared dissatisfied with the
publication of the circular; another admitted that it would be
difficult for them to find legal evidence against the missionaries,
while the latter would not insist on what might be called legal
evidence, but any evidence of wrong-doing which would convince a candid inquirer. Had the missionaries violated the laws
of the land or the laws of equity, the chiefs of the country might
have been supposed to be their judges; but they were generally
favorable to the mission, and to each member of it in particular.
There had been, indeed, some expectation that Boki, under the
influence of Mr. C. and others, who seemed desirous to have him
supersede Kaahumanu in the regency, would appear at this meeting against the missionaries. But in the course of the proceedings, Mr. Charlton, either as a matter of chagrin or of insinuation
that the missionaries were too strongly fortified for a chief to
rebuke them, or of compliment to the integrity both of the chiefs
and missionaries, stated to the meeting, that " no chief dared to
testify against a missionary."
Capt. J., after a sufficient length of time had elapsed, and
enough had been said to enable him to form some judgment of
the case, rose and said, "s he did not appear there as the advocate
of the missionaries, to whom he had suggested some hints which
he thought might be useful to them. He did not see that anything would be gained by continuing the course the gentlemen
were taking, and the missionaries did not seem disposed to reply,
though they had a good opportunity to do so. He thought their
circular was full and fair, and if any one could show its incorrectness, the way was open for it; but as no one appeared ready
to do that, or to present written charges against them, he should
be in favor of adjourning:)' so the assembly'readily broke up.
He subsequently gave to the public the following brief opinion
of the case:
"t I own I trembled for the cause of Christianity and for the poor
benighted islanders, when I saw, on the one hand, the British Consul,
backed by the most wealthy and hitherto influential residents and shipmasters in formidable array, and prepared, as I supposed, to testify
against some half a dozen meek and humble servants of the Lord,
calmly seated on the other, ready and anxious to be tried by their bitterest enemies, who on this occasion occupied the quadruple station of
judge, jury, witness, and prosecutor. Thus situated, what could the
friends of the mission hope for or expect? But what, in reality, was
the result of this portentous meeting which was to overthrow the mission, and uproot the seeds of civilization and Christianity so extensively and prosperously sown by them in every direction, while in their




OPINIONS OF CAPT. JONES AND MR. YOUNG.           303
stead, heathenism and idolatry were to ride triumphantly through all
coming time? Such was the object, and such were the hopes of many
of the foreign residents at the Sandwich Islands in 1826. What, I
again ask, was the issue of this great trial? The most perfect, full,
complete, and triumphant victory for the missionaries that could have
been asked by their most devoted friends. Not one jot or tittle-not
one iota derogatory to their character as men, as ministers of the Gospel of the strictest order, or as missionaries-could be made to appear
by the united efforts of all conspired against them."
Among the opinions favorable to the missionary efforts up to
that period, expressed by a number of leading individuals, the
following from the grey-headed Mr. J. Young, who had been
intimately acquainted with the people forty years, and almost
from the commencement of Kamehameha's prosperity, is very
important testimony in respect to the improvement of the nation,
which was the main question:"K Kawaihae, Island of Hawaii, Nov. 27, 1826.
' Whereas it has been represented by many persons that the labors
of missionaries in these islands are attended with evil and disadvantage
to the people, I hereby most cheerfully give my testimony to the contrary. I am fully convinced that the good which is accomplishing and
already effected, is not little. The great and radical change already
made for the better, in the manners and customs of this people, has
far surpassed my most sanguine expectations. During the forty years
that I have resided here, I have known thousands of defenceless human
beings cruelly massacred in their exterminating wars. I have seen
multitudes of my fellow beings offered in sacrifice to their idol gods.
I have seen this large island, once filled with inhabitants, dwindle
down to its present few in numbers through wars and disease, and I am
persuaded that nothing but Christianity can preserve them from total
extinction. I rejoice that true religion is taking place of superstition
and idolatry; that good morals are superseding the reign of crime;
and that a code of Christian laws is about to take the place of tyranny
and oppression.  These things are what I have long wished for, but
have never seen till now. I thank God that in my old age I see them,
and humbly trust I feel them too.
"JOHN YOUNG."
Capt. Jones, as a public officer, carefully sought to promote the
interests of commerce and secure the right of traders, pressed the
rulers to a prompt discharge of their debts, and negotiated articles
of agreement with the government for the protection of American
interests, in which Kaahumanu, as regent, is conspicuous; and
secured for himself among the people the designation of    the
kind-eyed chief"-a compliment falling on the ear of many of
different classes in delightful contrast with that of " the mischiefmaking man-of-war.'
About this time, a letter ascribed to Boki, whom some men desired
to see arrayed against his brother and Kaahumanu, was published
in the London Quarterly as genuine. But it was full of internal




304


LETTER IN ENGLISH ASCRIBED TO BOKI.


marks of having been "manufactured," as Lord Byron 'pertinently said, by other than Hawaiian hands.          It was doubtless
intended to arm prejudice against the American missionaries. It
bears date the day after the arrival there of Lieut. Percival, and
may have been intended in part to         enlist him   in the crusade
against a certain tabu.      As a literary curiosity, and a specimen of the trash with which many a shipmaster and naval officer
has   been   saluted   on   his arrival at Honolulu, incorrect as
it is, it may    speak for itself.    The   style  and idiom    do not
belong to the Hawaiian nation, but are strictly low English, in
which Boki could not write or dictate a sentence.        Its orthography of Polynesian     names is not such as a native would use.
When it returned to the islands, Boki disclaimed its paternity.*
* "Island of Woahoo, Jan. 24, 1826.
" S,-I take this oppertunity to send you thes fu lines hopping the will find you
in good health, as pies god they leve mle, at present. Mr. Pitt (Karaimakoo) has
gon through four opperashons since you sailed from here, but thank god he is now
much better and we are in hops of his recovery, and I am verey sorry to tell you that
Mr. Bingham the head of the misheneres is trieing evere thing in his pour to have
the Law of this country in his own hands. all of us are verry happy to have some
pepel to instruct us in whot is rite and good but he wants us to be entirely under his
laws which will not do with the natives. I have done all in my power to prevent it
and I have done it as yet. There is Cahomano wishes the misheneres to have the
whole atority, but I shall prevent it as long as I cane for if the have there will be
nothing done in these islands not even cultivation for ther own use. ' I wish the
pepel to read and to rite and likewise to worke. But the Misheneres have got them
night and day old and voung, so that ther is verrey little done her at present. The
pepel in general are verrey much disctisfied at the Misheneres thinking they will
have the laws in their own hands. Captain Charlton has not arrived from Oteity,
which makes me think sumthing has happened to him. Mr. Bingham has gone so
far as to tell thes natives that neither king George nor Lord Byron has any regard
for God, or aney of the English Chiefs, that they are all bad pepel but themselves
and that there is no Redemsion for aney of the heads of the English or American
nations. God send you good health and a long life.
" Mrs. Boki sends her kind love to Lord Biron, and Mr. Camrone and the Honorable Mr. Hill.
"NA BOKE."




CHAPTER XII.


EIGHTH YEAR OF THE MISSION, AND FOURTH OF KAAHUMANU
-1827.
Position of Boli-llness of Kalammoku-His removal to Kailua-Visit at Lahalna-His death-Letter of Mr. Chamberlain-Return of laborers-Excursion to
Hawaii-Arrival and refusal of Romish teachers-Outrage at Lahaina by the
crew of the John Palmer-Report of Hoapili-Complaint against Mr. Richards
-Proposed trial and result.
AFTER the investigation referred to in the last chapter, the
missionaries returned to their post and pursued their work of
teaching, preaching, translating, and publishing the Word of Life,
with little reference to the good and evil report which pertained
to their chequered lot, the confidence of the Christian chiefs
in their spiritual guides being increased rather than diminished.
Boki still acknowledged Kaahumanu as regent, and his brother Kalanimoku as superior to himself in the government, published his
views at the islands in favor of Christianity, and joined with the more
stable and consistent chiefs in countenancing the evangelical labors
of the missionaries. With his fair promises he had received from
Kaahumanu the stewardship of her step-son, the juvenile king, and
engaged to act as a Christian kahu towards him. But he was not
steadily and decidedly one with his superiors, in reasonable endeavors to follow out the rules of Christianity, and efforts were
not wanting among the vile to lead both Boki and the child in
the sinful ways of self-indulgence.  For a time, he seemed
hardly to take higher ground than Liholiho had done before he
finished his course. The declaration of Mr. Charlton, that ' no
chief dared to testify against a missionary,' implied that he thought
some one was disposed to oppose them, had he as much courage
as himself, and seemed disappointed that Boki did not take open
ground against the mission, when we asked for an investigation of
our course.
In the early part of 1827, the illness of Kalanimoku, who had
been some time feeble, became alarming. He had submitted three
times to the operation of tapping for the dropsy, performed once
by a Russian surgeon, once by the surgeon of the Peacock, and
once by Dr. Blatcheley of our mission.
During the two years, between the settlement of the commotions
of Kauai and his departure from Oahu for Hawaii, while he stood
like a Christian, he gratefully received many kind attentions from
20




306


SEPARATION OF BOKI AND KALANIMOKU.


his missionary friends. His having his residence near us, when,
through disease, he withdrew from the concerns of public life,
gave us a privilege which we appreciated, and sought to improve,
of showing him the sympathies which he needed, and which our
religion taught. It was worth some pains-taking to see this
statesman and warrior, so lately a besotted heathen, thus receiving
in his feebleness, needful comforts daily prepared for the support
of the sinking frame, and to witness, from time to time, the satisfaction which precious texts of Scripture, or stanzas of hymns
translated to contribute to his spiritual strength, gave him, while
gratitude, meekness, and confidence marked his child-like demeanor.  This course of trial appeared to his friends to be
preparing that soul, once long enslaved to heathenism, to enjoy
the liberty and inheritance of the sons of God.  Who would
not regard it as a privilege to be the humble helper of the joy and
victory of such a one, reclaimed from a polluted idolatry? He felt
deeply the opposition which arrayed itself against the cause of
God, and in no point more, perhaps, than when it appeared in
his brother Boki. He had hoped better things of him, for he had
pledged himself to be on the Lord's side, but at length gave up
his profession of loyalty to Christ. Kalanimoku, in the earnestness of his solicitude for him and for the cause, though sinking
himself with the dropsy, went to see his brother; and with astonishment and grief found him in his cups. Boki said, " I have
sinned." Kalanimoku said, " I have heard before of your intoxication, but now my eyes see it. When I was very ill, the other
chiefs came to see me, but my own brother was not among them."
Boki said again, "< Ua hewa au, I am wrong."  Kalanimoku said,
' It is done; I shall leave you."  He returned to his house ready
to faint, and fall to the ground. He wept over the defection of
his brother, and entreated his missionary friends to pray for him,
because he thought God alone could set him right. He made up
his mind deliberately to remove to Hawaii, if his strength would
hold out till he could accomplish it.
On the 12th of January, he united with his friends in a parting
prayer, near the harbor of Honolulu; then, with trembling step,
being supported by a faithful friend under each arm, he made his
way to the boat, while numbers thronged around with their sympathizing aloha, desirous to see, once more, the venerable form of
a retiring warrior and friend, to receive the parting smile and
affectionate salutation of their venerated chieftain-the iron cable
of their country. He embarked from Honolulu, January 11th, on
board the brig Chinchilla, Capt. T. Meek, and touching at Lahaina on the 13th, made a visit there of four or five days among
his friends, during which time Maria Hoapiliwahine, Harieta Nahienaena, and her interesting friend Henrieta Halakii and several
others, were admitted to the church in the presence of a vast concourse of people; and the Lord's Supper was administered. Of his
visit there, Mr. Richards says:




REMOVAL AND DEATH OF KALANIMOKU.


307


"A few days after my return from a general meeting of the mission
at Honolulu, the venerable Kalanimoku arrived at Lahaina.  His
having proved himself the 'Iron Cable of Hawaii,' and his having
been so long sick, and this being his last visit, in the apprehension of
the people, all conspired to awaken deep feeling. We heard nothing,
however, of that heathenish wailing which used to be practised on
such occasions. Nearly all the people of Lahaina were on the beach
when he landed, and it was really moving to see with what affection he
met his old acquaintances. Nothing added so much to the intense
interest of the occasion as the fact that he was removing from Oahu,
in order that he might find a place of quiet at which to leave his
remains.
" As Kalanimoku was expecting to leave Lahaina immediately after
the Sabbath, and we did not expect to see him again, we thought it
desirable that the sacrament of the Lord's Supper should be administered. He was much affected on the occasion, and in the evening
expressed in the strongest terms the satisfaction it afforded him to see
his young daughter, as he called the princess, regarding the words of
her good old mother, and setting such an example to her subjects.
" The next day, the princess, at the request of the other chiefs,
went to Kalanimoku with an invitation to stop at Lahaina and give up
his design of proceeding to Kailua. He answered, ' that he could not
deny so polite and affectionate a request, if persisted in; but as he'
had given notice that he was going to Kailua, it was still his wish, if
they would consent, to proceed, and if the Lord would hold him back
from the grave for a little time, he would return and leave his remains
beside those of Keopuolani.' To this the princess and her advisers
assented. During his stay he called several times at our house, and
appeared with his accustomed cheerfulness and warm affection."
He proceeded to Hawaii with comparative comfort; but shortly
after his arrival at Kailua, he submitted again to the operation of
tapping, and subsequently appeared so comfortable and cheerful,
that the physician encouraged him and his friends to hope that
he might enjoy a better state of health many years. But this
hope was of very short duration. A subsequent collection of
water demanded a repetition of the operation before the close of
a month. Under this he fainted. He then revived a little, but
sank rapidly away, and in a few hours expired-February 8, 1827.
His parting advice to his people gave pleasing proof that this
heathen warrior, who could once engage in drinking, gambling,
and amusement beside the remains of his wife, even after lie had
approved of our settlement in the country, had at length learned
of Jesus what his predecessors never knew.
His cheerful conformity with what he understood to be the
requirements of the Word of God, his steady adherence to the
Christian principles which he professed to follow since the time
of his exposure, preservation, and victory at Kauai, his unvarying, warm, and operative friendship for the missionaries, his
efficient endeavors to promote the cause of instruction and religious improvement among his people, his readiness to acknow



308


KALANIMOKU S CHARACTER.


ledge God and to attend on his worship and ordinances, his
faithfulness in reproving sin, his patience in suffering, his calm
and steady hope of heaven through the atonement of Christ,
whom he regarded as the only Savior, and to whom he had, as he
said, given his heart, soul, and body, all combine to give him a
claim to that most honorable of all titles-the title of " Christian."
"This world,l he said, " is full of sorrow, but in heaven,there
is no sorrow or pain. There it is good; it is light; it is happy."
There, we trust, through the divine teaching and discipline, the
converting and sanctifying grace of God he found his desired and
expected rest. His example still lives, and his influence will be
likely to be useful to his countrymen, as long as the nation shall
exist.
A competent education would have made him an accomplished
statesman, who, with his piety and integrity, would have been an
honor to any nation. To the missionaries, the death of their
honorable friend and patron, at that interesting crisis, was a loss
which they deeply felt, and in which many sympathized. But to
none was his departure more affecting than to his superior and
coadjutor, Kaahumanu, who hastened to Kailua, on hearing of his
lamented departure. She had been accustomed to look to him as
kind, prompt, and sagacious, in counsel, in devising, as well as
efficient and trustworthy in executing measures for the good of the
nation. She had regarded him, and often spoke of him as a
brother, and mourned his loss as such. In the settlement of his
estate, she was at first thought to have done injustice to some of
his heirs, but on her leaving Kailua, where she had attended to
that business, she is thus kindly mentioned by Mr. Bishop, of that
place, April 12, 1827:  Kaahumanu returns in feeble health,
and we fear this may be the last time she will ever visit this
island. She is the same affectionate, consistent Christian, as formerly, and we feel the deepest interest in all her movements.-"
The increased responsibility and solicitude which she now felt,
and her desire to urge forward the work of reform in her nation,
though unaided by the arm of the true brother she had found and
lost in Kalanimoku, doubtless affected her health and tended to
shorten her Christian career.
Mr. Chamberlain, in a letter to the patrons of the mission,
dated February, 1827, in perfect accordance with the general sentiment of the people, says: " The right of controlling the king
and directing the affairs of the nation, belongs to Kaahumanu;
and even Boki has acknowledged that his power is vested in her.
I had feared that the death of Kalanimoku would be the signal
to resist Kaahumanu, but the present appearance of things is
that peace and order are likely to prevail. Boki has discovered
a disposition to act contrary to the wishes of the higher chiefs,
particularly of Kaahumanu, and his conduct has actually excited
the apprehension that he is aiming to usurp the regency. But




DEPARTURE OF MESSRS. LOOMIS AND BLATCHELEY. 309


this strange course is to be attributed more to foreign influence
than to the independent actings of his own mind. Indecision is
a natural trait of his character, and he is just such a tool as would
suit the purpose of an artful and designing person who had an
interest to promote by creating civil dissensions."
During this summer, there was a disparity between the missionary work which we had in hand and the number of laborers,
which was severely felt, more especially at Maui, Kauai, and
Oahu. Mr. Richards had the missionary care of the population
of Maui, Molokai, and Lanai-preaching, translating, marrying
those who wished to be properly married, among 30,000 inhabitants, and directing the schools, embracing more than 6000
pupils. He was at the same time superintending the building of
a house for his family, the walls being of stone, forty-six feet by
twenty-two, and two stories high.
Mr. and Mrs. Whitney, neither in good health, were fainting
with their cares and labors at Kauai.  There were fifty schools
in their field, embracing 1,600 scholars.  A  small church,
numerous inquirers, and a large and attentive congregation,
demanded their attention, but reluctantly allowed them to leave
for relaxation.
Mr. Loomis, our printer, and Dr. Blatcheley, yielding to the
pressure, had both left Honolulu with impaired health, and
returned with their families to the United States. This brought
on the preacher new cares in the printing and medical departments, which, in addition to preaching to thousands, and translating, teaching, and acting as interpreter, often for the chiefs,
proved, before midsummer, an overtask.  Mrs. B. and Mr.
Chamberlain were then my only missionary helpers at the
station. A population of 25,000 belonged to the station, 8,303
of whom were then in the schools of Oahu, and needing
our supervision, and not a few who wished to marry, required care and attention from the missionary. Other stations
needed help. Mr. Chamberlain made a trip of thirty days to
the windward stations, conveying to them supplies, and twentysix thousand copies of our publications for the people, which
would give scarcely more than one to each in their schools. At
Hilo he found Messrs. Goodrich and Ruggles in the prosperous
discharge of their duties, and a large worshipping assembly, not
surpassed in orderly appearance by any he had seen in the
islands. He returned thinner in flesh, if possible, and looking
more careworn than before. He and others expressed the conviction, which I felt, that if I would prolong my life, I must seek
relaxation and refreshment; for the perpetual summer of our
dusty Honolulu, the cares and labors of that exciting station,
and chronic hepatitis, apparently preying on my vitals, were
reducing me and threatening to cut short my course. Mr. and
Mrs. W. wishing to relax also, and to voyage about to recruit
a little, came to Honolulu. He took part in the labors of the




310


TRIP TO HAWAII, AND KUAHEWA.


station, and while he could render aid there, joined with
Mr. C. in advising me to try the effect of a visit and sojourn at some of the cooler parts of Hawaii. From the commencement of the station at Hilo, it had been desired and
expected that I should for a time join in its labors. With both
objects in view, I soon embarked with my family on board the
Missionary Packet which had been sent by the American board to
the mission. We touched at Lahaina, and attempted to pass up
the channel between Maui and Hawaii, but were met in midchannel by a violent wind, rushing down between the mountains.
It was night; the waves dashed over our little vessel, knocked
off the scuttle, and damaged the schooner's boat. We looked
to the Divine Pilot for help; our native crew struggled to pass
on; but in the confusion, Jack, the commander, made his way
to the cabin, and exclaimed, " What shall we do? We cannot
reach Hilo."  " Whither, then, can we go?" said I. " Whither
then, indeed '? he rejoined.  "Can you run for Kailua in
Kona?" I asked, as the waters came over us. ". Ae; maikai;
malaila kakou; yes; good; thither go we."  It was an hour of
peril. The darkness of the night, the smallness of our vessel,
the want of seamanship in our native pilot and crew, the force of
the wind and of the surges, that broke over us in a channel as
rough as any part of the Pacific, made us feel our danger and our
dependence on him who layeth the beams of his chambers in the
waters. The vessel being put on her course for Kailua, the danger diminished, and we cut our way more joyfully.  Arriving
safely on the morrow, we were kindly welcomed by Gov. Adams,
and by Mr. and Mrs. Thurston, and Mr. and Mrs. Bishop, who,
with animating success and prospects, were prosecuting their
various missionary labors, translating, preaching, and teaching,
and directing several thousand learners in their schools, spread
over a wide and whitening field.
After a few days, with the advice of Messrs. T. and B., we
retired to a humble cottage of Gov. Adams, at Kuahewa, about
five miles in the rear of Kailua village, and at an elevation of
about fifteen hundred feet on the western side of the volcanic
mountain, Hualalai, where they thought the temperature as favorable as that of Hilo. We found it very rurally situated, near the
native huts on one side, and the forest on the other, and in the
midst of plantations of sugar cane, bananas, potatoes, squashes,
and melons, and upland kalo, where vegetation was unusually
luxuriant. The temperature was agreeable: the mercury in Farenheit ranged from 59~ to 74~, the average for two months being
68', or ten degrees lower than at Kailua, Lahaina, and Honolulu.
at the same time. The land breeze by night, and the sea breeze
by day, were pleasant and refreshing. The latter brought to our
ears the roar of many waters, as from the sea they dashed their
surges upon the shores, from five to eight miles distant; while
the coolness of the temperature, the release from the daily cares of




ARRIVAL OF ROMISH TEACHERS.


311


my station, and other remedies employed, contributed to arrest
the progress of my disease, though the dampness of the atmosphere and of the earth floor were not favorable to the health of
Mrs. B. Destitute as we were of civilized and Christian society,
and of the elegancies and comforts of life, we found this season
of retirement delightful and refreshing to the heart, while
allowed to be moderately making preparation for the press.
After a sojourn here of two months, the duties of the mission at
Honolulu requiring my return, we left our mountain retreat, and
making a short visit at Kailua, and to Mr. and Mrs. Ely and the
interesting chiefs at Kaawaloa, we passed over to Lahaina, and
remained two or three weeks with Mr. and Mrs. Richards, to aid
and cheer their solitary labors.  Mr. R. had recently made an
excursion through a considerable portion of his field, solemnized
marriages (an almost weekly service), inspected numerous schools,
and returned, rejoicing in the evidence of progress, and in view
of the wide fields of usefulness spread out around him, but regretting still that the laborers were so pitiably few.
During this summer, an event occurred at the islands, of no
small moment to our mission, and to the native government and
people-the offer and refusal of a Papal mission.
John Rives, who went to London in the same ship with Liholiho,
went over to France, representing himself as having wealth and
consequence at the Sandwich Islands, contracted for goods to be
carried thither, and asked for laborers to cultivate his lands and
missionaries to teach his people.
Rev. John Alexius Augustine Bachelot, in July, 1826, received
the title of "; Apostolic Prefect (governor or commander) of the
Sandwich Islands," from the pontiff and sovereign of Rome, Leo
XII. Messrs. Armand and Patrick Short were united with him.
An agriculturist and several artisans accompanied them.  They
embarked from Bordeaux on board the ship Comet, Captain
Plassad (carrying cargo for Rives) and with the exception
of Mr. Armand, who died on the passage, arrived at Honolulu,
July 7th, 1827. Rives sailed by another vessel to the western
coast of America, and never appeared at the Sandwich Islands.
The government did not feel itself bound to receive Romish
teachers from any country; and the people did not desire it.
Whether it is right to bid God speed ornot to a system of teaching
which forbids free access to the Bible, and is subversive of the
Gospel, or for a patriarch to appear indifferent or neutral in respect to alien teachers of his people, or otherwise, Kaahumanu,
as Queen Regent, refused to receive or admit the Papal teachers,
and denied them a residence. In doing this, she did no more
than Vancouver had advised in respect to foreigners whom they
did not want; no more than the laws of nations allow a sovereignto do, who sees reasons for it. She took the ground from which
she never receded, that the papal teachers ought not to be allowed to intrude, but to depart and let the nation alone. In this, the




312


REJECTION OF THE ROMANISTS.


young king and most of the chiefs concurred.  She required
Capt. Plassad, who brought them, to take them away. On account of her patriarchal relation to her people she had a special
claim to use the prerogatives of a sovereign, in forbidding the
entrance of unwelcome strangers, according to the laws of
nations.
" The sovereign may forbid the entrance of his territory either in
general to every stranger, or in a particular case, or to certain persons
on account of certain affairs, according as he shall find it most for the
advantage of the state. There is nothing in all this that does not
flow from the right of the domain and of the empire.  Every one is
obliged to pay a respect to the prohibition, and he who dares to violate it, incurs the penalty decreed to render it effectual.  But the
prohibition ought to be known, as well as the penalty annexed to the
disobedience.  Those who are ignorant of it ought to be informed when
they make their appearance in order to enter the country.*"
The appointment of a " Prefect," or " Apostolic Prefect," of
the Sandwich Islands (commander or governor), by a sovereign pontiff with " two swords," who assumes a very general jurisdiction,
and even claims all kingdoms and countries, was a measure of
such a political aspect, as to have been a good reason for rejecting
the stranger who bore it, and those under his direction: and if the
boasted oneness and infallibility of the Romish church from the
days of her departure from the standard of Christ make her
responsible for all the dogmas, superstitions, and idolatries, which
she has once authorized and never renounced, it is the more reasonable for a parent or patriarch not to bid God speed to its
teachers in his own house, his own premises, or his own domain.
If Kaahumanu had the right to forbid the entrance of strangers,
much more their residence. This acknowledged principle in the
laws of nations ought to have been respected by the unwelcome
strangers, and the exercise of the just rights of sovereignty by
Kaahumanu, for good reasons, was entitled to the respect of the
sovereigns and subjects of other countries.  She supposed it
would be so, and appears to have had no doubt as to her duty to
her people in this case.
Jealous for the honor of God's truth and affected by the delusions, follies, and sins of men, neither she nor her friends could
wish the introduction of a new superstition or fatal error among the
Hawaiians, or the almost certain means of civil dissensions.
No earthly pontiff or potentate had a just claim to the privilege
of putting any of his European militia upon the Sandwich Islands
for the purpose of bringing their inhabitants to his feet.  False
teachers have no just right to seduce the nations or to supplant
the religion of the Bible anywhere. Had Kaahumanu understood
the Papal system as Luther, Zuingle, and Knox understood it,
centuries ago, and as Ronge, Czerski, and numerous converted Ro* Vattel's Law of Nations.




OUTRAGE AT LAHAINA BY THE JOHN PALMER.


3113


manists understand it now, she would not probably have done less
than to reject the offer of its teachings to her people. Boki allowed
that the teaching of the Romish faith there would tend to civil
strife.
But I cannot here go through the narrative of subsequent events
connected with this: but such as deserve it must be given rather
in the order of time in which they occurred, involving various
actors in the progress of things for years. As the captain landed
the Romish teachers and artisans without the permission of the
government, and refused to obey the queen's orders communicated to him by Boki, to take them away, they were left in precarious circumstances at Honolulu, and received favor from Boki.
Before I left Lahaina, an outrage occurred there, on the 23d of
October, 1827, the commencement of a new crusade against the
tabu. Wahinepio, late governess, had died, as also her son, Kahalaia, and Geo. P. T., his rival, almost simultaneously, in 1826.
Hoapili succeeded Wahinepio as governor by the appointment of
Kaahumanu, and was disposed to maintain her policy.
Several women, belonging to his jurisdiction, the governor
learned, were, in violation of the tabu, or government prohibition,
on board an English whaler, the John Palmer, in Lahaina roadstead.
Hoapili demanded of the captain, an American, to set them on
shore or permit his men to fetch them: but he would do neither.
The governor condescended to reason with him, and said,
When your men desert your ships and come on shore, and you
apply for them, we deliver them up without hesitation.  These
women have broken our laws, and you would take them away.
It is our right to require that you deliver up to me our people who
violate our laws."  Repeating this reasonable demand, day after
day, unheeded, and finding the vessel about to take her anchor,
and the captain being on shore, just at evening, the governor
bade him send off for the offenders, while himself should stay on
shore; but this he treated with contempt.  The governor, hesitating as to the next step, and fearing the vessel would sail with
the women, exclaimed, "What shall we do?" A plebeian, whose
hints he valued, replied laconically, and ambiguously, c Ka
waapa." The boat! ' Yes,," said the governor, and the captain's
boat was instantly taken up on dry land. The captain hastened
to the house of Mr. Richards, in much perturbation. The people
thronging him, thought he was intending violence to our families,
and cried out, " Fasten the gate and exclude the foreigner." Mr.
R., however, admitted him, when he gave us to understand the
town would be destroyed in an hour from the time the taking of
his boat should be known on board his ship. He was conducted
to the governor's.
The mate coming on shore, obtained permission of the captain
to fire on the town at discretion, if he were not released in an
hour, with the caution to aim above the missionaries. Hearing
of their design to fire on the town, Mr. R. hastened to the house




314     FIRING ON LAHAINA AND THE MISSION ARIES.


of Hoapili, to learn his design, and found, on inquiry, it was
simply to detain the captain and his boat, till the women were
restored. On reflection, doubtless influenced by the kindness
and peace-making suggestions of Mr. R., trusting to the honor of
the captain, who promised to restore the women the next day,
the governor allowed him to take his boat, and return to his ship.
But before he could arrive, the ship commenced firing cannonballs, which, by their horrifying sound, as they passed near us,
and by their ploughing the ground behind us, and the relative
position of the ship, the house, and the striking of the balls,
appeared with little room for doubt to have been aimed at the house
of Mr. R. In deciding whether to risk ourselves and families to
the direct stroke of the balls, or to the falling ruins of the walls
of the house, should it be struck, we took our wives and tender
babes to the cellar, to be below their deadly.range, and then looked
up for protection to Him whose shield was still over us: and those
two sisters seemed called on again to mingle their sympathies,
while breasting the storm of wrath from the sons of violence, and
all, to mingle thanksgiving, for the loving-kindnesses of the Lord
often manifested in these troubles of the way.
Kahekili (thunder), a warrior who had command of a small
battery, showed the governor his scars, and told him he was ready
to repel force by force. But the governor was not disposed to injure the ship, or commander, or crew.
The balls passed on till the captain approached the ship and
countermanded the firing.  The shi ssailed without discharging
the women or making any reparation.     The governor made a
report of the transaction to his superior at Honolulu, of which the
" Missionary Herald" says:" Let the official report be considered-its order, explicitness, freedom from extraneous matter, and from everything like swelling and
bombast, and its manly assumption of responsibility, and then let it
be said whether such men are to receive abuse and insult, and their
towns fired upon, not only without provocation, but when discharging
a great public duty, which they owe to themselves and their persecutors, and whether the civilized world is to look calmly on and see the
peace and the territory of the unoffending natives barbarously violated,
merely because riotous sailors will not brook the restraints of civilization and Christianity."
The Report is as follows:
LAHAINA, Oct. 24, 1827.
" Love to you, Elisabeth Kaahumanu.
"C This is the word which I have to declare to you. We have recently
been in difficulty; of us of Maui, no one but myself is involved.
What we have done was my own. This is the ground of the difficulty
which you are to consider-a strict regard to God; because you and
we had said, the women must not go on board the ships for the purposes
of prostitution; I have strictly observed this edict of ours.




HOAPILIS DESPATCH TO THE REGENT.


" There have recently gone off, secretly, several women, for purposes
of lewdness. Nakoko and Mikabako, and others whose names.1 do
not know. When I heard by the people that the ship had got possession of the women, then I requested the commander of the ship, Captain Clark, to return to me the women; he would not consent; he
ridiculed what I said. That day passed; next morning I urged him
again; three times I insisted on it. He said to me, ' Your efforts are
vain. It is not right; it is not thus in Great Britain; it is not right
for you to withhold women from Englishmen. Do not keep back the
women that go in the bad way; otherwise, a man-of-war will come and
destroy you all.'  Then I replied, ' I do not at, all regard what you
have said; there is but one thing that is right in my view-that you
send me back the women; but understand, if you do not return them,
I shall detain you here on shore till we get the women. Then you may
go to the ship.'
" My requirement was not at all complied with. Then I sent men to
take the boat. The boat was detained by me, and the foreigner was
detained by me here on shore. He said to me, ' This place will be
full of ships, and Maui shall be free from tabu, or entirely burnt, so
that not a cluster of houses shall be left. My. ship is ready to fire
upon you this night.'
" I replied, ' If the guns of your ship fire, I will take care of you.
You and 1, and my chief, will go together to another place; if your
men fire from the ship, we, the people of the island, will remain quiet;
but if the people of the ship land here on shore, to fight us, then my
people will fight them. You and I will sit still and let your people
and mine do the fighting. I will take care of you. If you do not
give me back the women, you and I will remain here on shore, and you
shall not return to your vessel. I have but one desire, and that is, the
return hither of the women.' I ended. We continued together from
the early to the latter part of the evening, when the cannon of the
ship were fired. Mr. Richards had come to me, saying, 'I have come
to promote reconciliation out of love to you, and out of love to them.'
Mr. Richards inquired of me,' What is your design P' I replied, 'My only
design is, that the women be returned.' We were persuaded to yield,
by Mr. Richards. I therefore sent back the foreigner, but did not
obtain the women.
"These are my thoughts concerning the recent doings in this place,
belonging to your king. It is nearly right, perhaps; it is nearly wrong,
perhaps. He said to me, ' I shall sail to Oahu; Boki and the Consul
will come and fight you.'
' Where are you? Look out well for Nakoko and those with her,
and if you can get them, send them back here to Maui; and if the
vessel does not anchor, then give directions to Pelekaluhi (Kaikieowa). It is ended. Love to you all.
4' IHOAPILI —KANE."7
' Capt. Clark knew perfectly well that by receiving women on board
his ship and concealing them, he was violating a law of the place.
"' Without reference to the immorality of such conduct, he knew
that according to the usages of all countries, civilized and savage,
Christian and pagan, the rulers of a place possess the right of restraining and punishing their own people. He must therefore have been




316


TIMESERVING OF BOKI.


aware that the demand of Hoapili was reasonable and proper, and that
every attempt to evade or resist it, was dishonorable.
" The arrest and detention of the Captain, with the avowed purpose
of compelling him to deliver up the criminals, was strictly defensible,
on the most obvious and acknowledged principles of government.
Whether it was wise in the governor to take this step, depended on his
being able and prepared to proceed to extremities."' 
At that time Capt. Buckle was at Honolulu, and the report of
the riot by his ship, published in the United States, had just
reached that place. Such outrages as were chargeable to the
Daniel and John Palmer, committed by men claiming British protection, afforded the occasion, and should have had the effect, to
call forth the sympathy and energy of the British Consul, to
shield the chiefs and missionaries from the further infliction of
such injuries. But those who knew him, or saw his interviews at
that time with Captains Buckle and Clark, who met at Honolulu,
dlid not expect his sympathy or aid in the cause of the mission,
or of the government. Hoapili sent his despatch by canoe,
seventy-five miles, the answer to which was awaited with solicitude. The threats of madmen who, without justice or honor, fire
on a town, when told that their shots would not be returned, deserved some attention. The following note was soon received at
Lahaina, from AMr. Chamberlain, who was then taking charge of
the station at Honolulu, with only native helpers:
" The day the news came, the dust was literally so agitated by the
wind, that frequently the ships in the harbor and the roads could not
be seen. Apply this figuratively, and you may form some idea of what
is passing. A very great excitement exists here, among all ranks,
in consequence of the communication to the Board respecting Capt.
Buckle, and nothing is talked of but the ' make o ka haole,' threatened death of the foreigner. I have heard from good authority, that
Capt. B. is going up to Lahaina to obtain satisfaction. I have also
been told that the captains of the English whalers have declared their
ntention to go to Lahaina and cause the removal of the tabu. Be
prepared for the worst, and trust the event with the Lord. He has
heretofore been with us, in difficulty and danger, and we know that in
adhering to his word, we are in the path of duty. I feel quiet respecting the event of the brooding storm. The Lord reigneth; and he
will overrule all things to the furtherance of his cause."
The chiefs and others sent letters from Honolulu informing the
governor and the princess at Lahaina, of the rage and threats ol
the British Consul, and Captains Buckle and Clark, and of the
possibility of their coming to Lahaina with a force, for bloodshed.
In the midst of such blustering, Boki, either afraid of such
men or wishing their co-operation, apprised the chiefs of Maui of
the threatened vengeance on Mr. Richards, with whom myself
and family were sojourning, and on Lahaina, if he were not
-"*,~ ~     * Missionary Herald, vol. xxiv.




MR. RICHARDS AND MAUI CHIEFS CALLED TO HONOLULU. 317


given up to their rage: and he advised Hoapili not to defend him,
but to let foreigner and foreigner take it out together.
The first Sabbath and the first Monday of November were days
of interest and of peculiar trial, when this intelligence was communicated at Lahaina. But never, perhaps,.did the missionaries
feel a more calm and sweet reliance on the gracious promises and
care of their Divine Protector. Nor was his aid then sought in
vain. The blessed Word of God, the throne of grace, the fellowship and mutual sympathy of Christian pilgrims, men and
women, in those troublous times, afforded them precious hours
long to be remembered.   The converts to Christianity were
not slow to show their kindness; and the Maui chiefs resolved
to stand their ground, having the honor and integrity to acknowledge their own responsibility in the case of Capt. Claxk, and
the blamelessness of the missionary in reporting to the Board
the conduct of the captain of the Daniel. But Kaahumanu, then
at Honolulu, took perhaps the liveliest interest in the management and termination of' this struggle; and to sustain rather than
surrender the cause of truth, she sent for the Lahaina chiefs and
Mr. Richards to repair to Honolulu. After a week further of
suspense and solicitude, being favored with a passage by Capt.
Little, Mr. Richards, to meet her wishes, and myself to resume
my post, embarked with our families for the stormy port of Honolulu, whither, a year before, the same two families had gone in
very similar circumstances.
The next morning showed us the little forest of masts in the
harbor and roadstead of Honolulu, and among them those of the
John Palmer and the Daniel (or Daniel the 4th), which had engaged so warmly in the crusade against the tabu of the chiefs.
The wind being off shore too strong to allow the brig to enter
the harbor, she dropped her anchor in the roadstead. Capt.
Little, who could not say much for our comfort in case of offered
violence, lowered a boat, and another boat was sent for us by
Manuia, the captain of the fort, to convey us on shore.
After some agitation in getting our wives and children down
the sides of the vessel into the boats, which rocked like cradles
on the agitated waves in the roadstead, we passed on safely near
the tall ships in the harbor, and reaching the shore a few paces
from the south gate of the fort, were met and helped out of the
boat and ushered through the gate by Manuia. There stood the
tall, portly, and beloved Kaahumanu, ready to welcome and
shield us, having armed men on either hand, not to incarcerate
but to defend, and in a dignified, motherly attitude, saluted us
with cordiality and silent tears; then stepping forward, led us
through the fort and out at the northern gate, and thence onward
half a mile, to the mission establishment, at the eastern extremity
of the village.  She made us feel that the better half of the
nation was pledged for our protection. With her accustomed
consideration of the young king, who was then occupying the




318


COMPLAINT AGAINST MR. RICHARDS,


Kalanimoku house, she wished us to stop and salute him, which,
as she led the way up the long stairs into his hall, we were very
happy to do. She then, though not in firm health, to do more
than the highest courtesy required, proceeded with us to my residence, and there giving us her hand again, said, "I have seen you
afe to your own house, and will now return to my own to rest,
and to see the chiefs recently arrived. The body has been made
strong by the love of the heart."
At evening we perceived our premises were guarded by armed
men. Mr. Charlton seemed very solicitous to ascertain that, aside
from the testimony of natives, " Captain Buckle could not be conVicted of having bought a female slave as the inmate of his cabin."
A highly esteemed and careful correspondent had, a little
before, written me thus: " The English consul says, 'he must see
Mr. Richards in person, and obtain proof of the charge against
Capt. Buckle, as he is accused of a high crime, and if it cannot
be substantiated by better proof than can be admitted from the
natives (for the oath of a native is of no validity), there will be
a tremendous train of consequences.' 
The chiefs and people of Lahaina, whose oath in any circumstances, had he dared to take it, would have been as good as that
of their opposers, were ready to have given him the facts which
would have fully confirmed the published statements of the case,
what name soever he might please to attach to the crime in question. Had he been seeking to embarrass the chiefs and screen
their abusers, he might have been expected to pursue the longcontinued course in which he was obviously countenanced, for a
time, by the American consul and others, some of whom, it is
believed, at length saw their mistake.
The opinion of Mr. John Young, inclining to that of Boki and
Mr. Charlton, respecting Mr. Richards, was exceedingly distressing to Kaahumanu. She had often confided in his judgment, and
was accustomed to respect his opinions; but the life and reputation
of a highly esteemed missionary, and the important principle of
justice involved in such a decision, could not by her be so easily
abandoned. In equity, her own judgment was right, but she was
puzzled in her circumstances as chief magistrate, surrounded by
formidable boasting, bullying enemies, to distinguish a rightful
and a libellous exhibition of the misdeeds of transgressors. David
Malo, a shrewd plebeian, supposing that truth might be pleaded
in justification of the report of crimes, said to her, " In what
country is it the practice to condemn the man who gives true
information of crimes committed, and let the criminal go uncensured and unpunishede?'' None," she replied. The chiefs of
Lahaina maintained that the young woman whom Capt. B. took
away was sold. But, "in the morning," says a native writer,
" came the British consul, in his official dress, with Capt. Buckle,
Boki, Manuia, and several merchants, and with an air of confidence and importance, entered into the hall of council, and




MR. RICHARDS S WELCOME RETURN TO HIS POST.      319
insisted that Mr. Richards should be punished."  Kaahumanu,
not seeing any cause of action, said, ' Mr. Richards had not violated the laws, but still she would send for him.'  She did so;
and in half an hour he was there, accompanied by those of our
number who had with him been honored with the cannon balls
of the John Palmer; but before they reached the hall the consul
and his party hastily withdrew.
These struggles, by the blessing of God, were overruled to
produce in the minds of the people a deeper conviction that there
must be something good in a religion which the vilest men alone
revile and oppose, and in those principles which could endure
with patience and unflinching perseverance undeserved opposition
and malignant contumely.
What they saw in the two conflicting parties was precisely
what the religion of the Bible taught them to expect, and thus its
truth was more apparent and more impressive, to show them how
odious they must appear in opposing God and his holy Book.
When Mr. R. returned to Lahaina from his trial or visit at
Honolulu, he was greeted by his people with unwonted interest
and affection; concerning which he says:
"L As soon as our doors were opened, the people began to call to
express their aloha, good will. The number who called before breakfast we estimate at 1000. Theirattachment to their teachers was never
more apparent. Many of them had been made to fear that I should
be sent from the islands or executed here; and when they saw that we
had actually returned without injury, they were prepared to express
their joy in the strongest manner. Many seemed not only to believe
but to feel that the Lord was on our side. A day of fasting had been
observed the week that we left, and from that time little circles continued to meet to pray for us till we returned. There never was probably any occurrence which so much endeared the missionary to the
people, or them to him."
During these troubles, the native members of the church
stood their ground well, and the number of candidates officially
announced for admission, to full communion, was greater than
usual for an equal time.  Some, evidently roused by the unreasonable threats and violence towards the friends of order and
the propagators of the Gospel, and by the undeviating constancy
of those who professed to teach its uncompromising claims, were
led the more carefully to examine those claims, and their investigation resulted in their favor. Before the dispersion of the chiefs
after their investigation of the alleged offence of Mr. Richards,
they were invited by Mrs. Bingham and Mrs. Richards to a social
evening interview at my house, of which and of a scene at my
place of worship, the following sketch was shortly given to the
Secretary of the American Board:" Towards evening all came that were invited, except Boki and his
wife, and to this interesting group we should have been happy to have
introduced you, and any other of our Christian friends, and I doubt not




320    SOCIAL MEETING OF CHIEFS AND MISSIONARIES.


you would have been highly gratified with the interview. You would
have seen the regent, once the haughty Kaahumanu, now condescending,
and kind, and grateful to her Christian teachers; with her two royal
sisters, Kalakua and Piia, all members of the church, bearing the
Christian names of Elisabeth, Mary, and Lydia, and all endeavoring,
as we believe, to copy the virtues of those Scripture characters-exerting great influnce over the people in favor of reformation, and rejoicing in the mercy of God in giving them the Gospel.  You would have
seen the pleasing youth, the king, and his sister, rising rapidly to
maturity, both possessing vivacity, and exhibiting kindness towards us;
the latter a member of our church and a great comfort to the serious
party; and the former as far advanced in the rudiments of learning as
most of our native teachers, and, we believe, disposed to aid decidedly,
the tcause of the mission. You would have seen Ku:ikini, the Governor
of Hawaii, dignified, sociable, and friendly, who has built a church at
Kailna, which probably cost as many days' works as any church in
America, and who has for some time been diligently assisting in translating the Gospels, and in teaching a class in the rudiments of ArithImetic. He has recently advised Kaahumanu to have laws established,
written, and published. Naihe you would have met, a decided friend
of similar rank, and his wife, Kapiolani, who, perhaps, is second to
none in improved manners and Christian character. You would have
seen the solid Hoapili, of the same rank, the Governor of Maui,
recently propounded to the church, the most fearless of all in resisting
foreign encroachments, foremost of all to suppress the vices which
derive so much support from abroad. Another of the old phalanx of
Kamehameha would have attracted your notice-Kaikioewa, now Governor of Kauai, who seems desirous to be instructed and to promote
our cause; and his wife, Keaweamahi, also, who, as you know, is arespectable member of the church, admitted at Kauai. You would have seen,
also) the late queen of Kauai, Deborah Kapule, and her husband,
Simeon Kaiu, whomi we regard as promising Christians. They recently
presented their infant son to the Lord in baptism, whom they called
Josiah Kaumualii, out of respect to the characters of those two men.
" You would have seen Kekauluohi, Kinau, and Kekauonohi, the three
surviving women who were on our arrival wives of Liholiho. The former
has for five years lived regularly with another husband, gives evidence
of piety, and was last Sabbath propounded for admission to our church.
Kinau, who has recently married Kekuanaoa, now appears friendly,
but not pious; her husband, whom you would have seen, is like her in
these respects, and is commander of a small standing force of two or
three hundred men at this place. Kekauonohi has for about four yeals,
lived single, appears to be a cordial and decided friend of the mission.
" Three interesting young chiefs, Laanui, Kealiiahonui, and Kanaina,
of pleasing manners and hopeful piety, would also have engaged your
attention among the happy guests. Laanui, by his correct behavior for
more than five years, has given us much satisfaction. He is a goo i
assistant in the work of translation; we consult him and others of his
standing, with more advantage than any of the youth who have been
instructed in foreign schools. Kealiiahonui, who travelled around
Hawaii a year ago, exhorting the people to obey the Word of God
and the voice of the chiefs, has had an oversight of several schools,




77- 7
SABBATH MORNING SERVICE AT HONOLULU.             321
and been employed considerably with success, in teaching. HIe lives
single, keeps a regular diary, and is foremost of his countrymen in the
art of singing in our mode. Kanaina, the husband of Kekauluohi,
often assists in conducting conference meetings, and is very desirous to
be admitted to the church. Though we hope to admit him before a
great while, yet we think a longer trial advisable. Joseph Leleiohoku,
Kalanimoku's sprightly little son, and Kamanele, the young daughter
of Governor Kuakini, were also present.
"' We might have invited nearly as large a number of others, of the
third and fourth grade of chiefs, who exhibit similar marks of improvement, and who appear to be truly friendly to the cause of the Gospel,
and whose presence would have added to your pleasure, had we room
and means, and strength to accommodate so many at one time. 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 habitstheir former and their present hopes. They have laid aside their vices
and excesses, and their love of noise and war. You see every one
decently dressed in our own style.  Instead of the roaring hula, you
hear them join us in a song of Zion in their own tongue: ' Kindred
in Christ, for his dear sake a hearty welcome here receive,  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, fathers, and 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 used, you would
have lifted up your heart in thankfulness for what already appeared as
the fruits of your efforts here, and for the prospect of still greater
things than these.
Again, you see the same company of chiefs joined by Boki and
his wife, and the others of a lower grade, alluded to above, gathering
with three thousand of the people at the humble house of prayer,
when the yet novel, but cheerful sound of 'the church going bell,'
breaks on the stillness of the Sabbath morning. You see a great
proportion of this large congregation, decently clad in articles of forcign manufacture, and others in the best of their own, and some even
richly dressed. About one-third of those present are furnished with
their books of hymns, chiefly in their own binding, which many of
them regard as the most valuable article they possess. They join in
the worship, and you admire the order, the sobriety, the wakefulness,
and the'pleasing attention which pervade the assembly, while angels
wait to witness the effects of the Word of God on their hearts. As I
ascended the little pulpit stairs, the eyes of the congregation seemed
21




322


ADMISSIONS TO THE CHURCH.


to greet me with a welcome. It was the day for the communion service
and for the admission of members, and I chose for my theme the commission of our Savior-' Go ye into all the world and preach the
Gospel to every creature: he that believeth and is baptized shall be
saved, and he that believeth not shall be damned.' I spoke of the
importance, the benevolence, and the authority of the commission,
the character of the doctrines and the precepts to be proclaimed, the
nature of evangelical faith, the design of the sacraments, and the different consequences of obeying and rejecting the Gospel. Many
listened as though these doctrines, duties, and privileges were for them;
and as though they were concerned in the momentous and everlasting
consequences at stake.
"' In the afternoon the congregation assembled again, a little earlier
than the usual hour, and the church took their seats in order round the
table of the Lord.  Kekauluohi first presented herself before the
church and congregation, and, at her request, her desire to consecrate
herself to God, and to obey the Gospel, was made known, and she
was propounded for admission after further trial.  Next, six others
who, about a year ago, had been examined before the church, and had
stood propounded five or six months, presented themselves for baptism.
" Seldom has a more pleasing sight been witnessed in the Sandwich
Islands, or a more pleasing service fallen to my lot. Here you might
have seen a man advanced in years, long versed in the abominations of
heathenism, and well acquainted with the wars of former kings, now
coming to this sacramental pool to be washed, and to pledge his allegiance to Christ, the King of kings. His name was Kamakahiki, but
he chose to adopt the Christian name of Lazarus, the friend whom
Jesus loved. Still more interesting was the meek, humble, and devout
appearance of his wife, Anna Waiakea, who, about two years since,
being raised from a dangerous illness, engaged to devote herself to God
as the only proper expression of her gratitude to him for his goodness to her; and from that period, her deportment has been such as we
could wish, and such as we think, if continued, will greatly adorn her
profession. In this little group you would have seen the interesting
youth, John Ii, one of the two whom Liholiho early, and in a very
special manner, placed under the instruction of the mission, to make
a fair trial of what our new system could do for the people. He, and
the three other men, Kahananui, Naaoa, and Wahinealii, have, for a
long time, stood firm, even in times of considerable discouragement and
sharp trials.
"After imploring the Divine presence and blessing, I read to them the
summary articles of faith,-as they were drawn up by your revered and
lamented predecessor, when our church was organized in Boston. On
giving their assent to these publicly, as they had done privately,
they were baptized, and thus they were admitted to a visible standing in the church of Christ in general, being baptized into his
name, and publicly professing their faith in him.  I then read
to them the covenant of our church, with which they had been
previously made acquainted.  To this they severally and publicly
signed their names with ours, ' subscribing with their hands unto the
Lord,' and thus, with our unanimous consent, they became members
of our church in particular, in full communion, and were pronounced




PUBLICATION OF LAWS, AND OF THE GOSPEL.


323


no longer strangers and foreigners but fellow citizens with us; and they
united joyfully with us and others in celebrating the Savior's bleeding
love.
' We would adore the matchless goodness of the Lord of Heaven and
earth for this display of his mercy towards us and towards the people
of these isles of the sea. May all the inhabitants of the isles soon
rejoice and be glad in him. While the friends of Zion take courage
from  the evidence of the Divine blessing on the preaching of the
Gospel in heathen lands, let them left up their hearts in thanksgiving
for the past, and in unceasing supplication for a more general effusion
of the Spirit here and throughout the world."
Two days before this Sabbath scene, the chiefs proclaimed and
caused to be published, written laws against murder, theft, and
adultery. The same week, the first sheet of the translation of
Luke's Gospel was printed. The Gospels by Matthew, Mark, and
John, had already been sent to the United States to be printed there
for the Hawaiian people, under the supervision of Mr. Loomis.
At the same time, the friends of our cause, in the United States,
hailing the evidence of progress, saw it to be reasonable to reinforce
our mission, though the outfit and passage of another reinforcement deemed by the Board necessary, would cost, at once, some
$8,000. Whether the Christian public would advance with the
Providence of God in the work of missions was yet to be settled,
as the lamented Dr. Worcester had said in 1820, after sending
forth the missions to the Sandwich Islands and Palestine:
"The question is to be decided, and it maybe decided soon, whether
there is in this country, Christian benevolence enough-sufficiently undivided, unobstructed, and unrestrained-sufficiently resembling the
charity which descended from heaven-to bear any proportionable part
in the great work of evangelizing the heathen."*
* By the same pen it was stated in the same year, in respect to the first ten years
of the operations of the American Board —" In these ten years, there has been paid
from the treasury of the Board the total sum of $201,600. For the Missions to the
East, Bombay, and Ceylon, just about $100,000-for the Missions to the American
Aborigines $51,000-for the Mission to the Sandwich Islands (including the outfit,
passage, and settlement in 1819, 1820) $10,461 80-for the Palestine Mission $2,350
— for the Foreign Mission'school $17,340 —and for various subordinate and contingent
objects and purposes $20,000."
It may be added that subsequent to 1820, there were paid out from the same treasury
for the mission to the Sandwich Islands, in the years ending August; in 1821, $669 70;
in 1822, $1,071; in 1823, including the outfit and passage- of the first reinforcement,
$12,074 67; in 1824, $6,746 30; in 1825, $9,764 89; in 1826, $10,241 94; in 1827,
9,761 31-making the cost of the mission for its first eight years (besides the gifts of
private friends and natives), $60,791 61.




CHAPTER XII.
NINTH YEAR OF THE MISSION AND FIFTH OF KAAHUMANU.1828.
Letters for the American Board from the queen and her sister-The Board to Kauikeaouli-Second reinforcement-Their arrival and reception-Capt. Beechey's
letters-State of the field at Maui-Death of Mrs. Bishop-Letter of Gov. Adams
-Revival in Kona-Departure of Mr. Ely-Sending away a Missionary's child —
Exposure of Messrs. Bishop and Ruggles.
IN the commencement of a new year, I will take further notice
of the measures for increasing evangelical light, counteracting
iniquity, and encouraging the nation to go forward in their improvement.
Soon after the difficulties in respect to the Daniel and the John
Palmer, Kaahumanu wrote to her friend, the Secretary of the
American Board:
" My affectionate regards to you, Mr. Evarts, and to all our kindred
in that country, on account of the great blessing you have sent usthe light-the Word of God. We have given our hearts to God. We
rejoice in the great salvation. Have ye good will towards us, and pray
ye to God for us, that we may all stand firm together, as one in the following of Jesus Christ; that you and we may all be saved by the
Messiah, the Redeemer.
" I pity Mr. Bishop on account of his companion, the only one of
yours who has fallen here. Grief for his companion and compassion
for his children.
" ELISABETH KAHUMIANU."
Her honored sister wrote as follows:
" OAHU, March 12, 1828.
( MR. EVARTS:-May you live to a good old age. I affectionately
salute you and all the brethren; this is my thought for you which 1
communicate to you. I am learning the holy Word of Christ and his
law and his good ordinances. I have, in a small degree, acquired a
very little. I have not yet acquired much. But the desire of my
heart goes out to beg of him night and day, that my soul may obtain
everlasting salvation in heaven. My desire and my mind, and my
thoughts, I have bound up in a bundle and committed to him; and
his word and his law are what I now replace in my heart,that my house
may be fully peopled by his powerful spirit, his unceasing love, and
his unfeigned goodness, and his long suffering mercy.
a 0 may we all be saved by him from the rising of the sun to the
setting of the sun.




MR. EVARTS'S LETTER TO THE YOUNG KING.


325


" Greatly does my heart fear God on account of the greatness of
my sin while living in the house of mirth and feasting, until both body
and soul had well nigh perished in the house of mirth and feasting.
Therefore do I fear God; and therefore does my heart repent by night
and by day, every day of my life; nor does my heart say that it is
good, because I pray to God and repent of sin; no; it is with God to
judge whether it is right or wrong. And it is mine to repent of my
sins, and to cast (myself) on him, and to give him my heart, soul, and
desires, that I may live for ever, through Jesus Christ.
" LYDIA NAMAHANA."
About the same time, Kaahumanu, in addressing "c her friends
and kindred " on the other side of the water, said, " I wish you to
send hither more teachers to increase the light, in the name of
Jesus Christ. That is my desire in respect to you, for great has
been the kindness of God towards us, the people of dark hearts."
The American Board being encouraged by communications
from the Islands, by the increased liberality of the churches, and
by the readiness of missionary candidates to embark in the service, sent forth additional laborers in the autumn of 1827, to
succor their little missionary band struggling there,-some ready
to faint,-and to speed their work.
The following introductory communication from the Board, was
addressed to the young king, still in his minority:
' To KAUIKEAOULI:
' Sincere affection for yon, my young friend.
" We, the directors of missions who live here in America, have heard
that you are fond of learning, and that you wish all the people of the
islands to keep the Word of God. We have heard of this, and are glad.
" We send more teachers to strengthen the teachers now at the
islands, and to hasten the good work of enlightening all your people.
We greatly love all the teachers who have been laboring with you so
many years. All our good people love them and honor them. We
love also the teachers whom we now send out, and doubt not that you
and all your people will receive them kindly and gladly.
" One of our friends, who is one of the society of the directors of
missions, sends you a great book, full of maps, the best that was ever
made in America. He writes you a letter, and wishes you to understand the maps. Mr. Bingham, your teacher, will explain them to you.
"We pray that you may be a good man; that you may live in the
fear of God, and that your soul may be saved by Jesus Christ.
"I write this in the name of all the directors of missions, and am,
' Your sincere friend,
"JER. EVARTS 
" Miissionary Rooms, Boston, Nov. 2, 1827."
The reinforcement thus introduced, consisted of four preachers,
-Rev. Lorrin Andrews, J. S. Green, P. J. Gulick, and E. W.
Clark; a physician, Dr. G. P. Judd; a printer, Mr. Stephen Shephard; and the wives of the six, together with four unmarried
females, Misses Maria Ogden, Delia Stone, Maria Patten, and




326     RECEPTION OF THE SECOND REINFORCEMENT.
Mary Ward. They embarked from Boston on board the Parthian, Capt. Blinn, and passing round Cape Horn, reached Honolull, March 30, 1828, having during the passage suffered an
unusual share of discomforts, from the discourtesy of the captain,
and others. Their arrival was opportune, and was hailed by the
missionaries on the ground, and by the chiefs and many of the
people.
When the news that their American friends were sending
helpers reached Kauai, Mr. Whitney wrote respecting Kaikioewa
and Keaweamahi, " When I stated to him and his wife the news
which was received yesterday that more missionaries were probably at hand, striking on their breasts, and with an emphasis too
expressive for me to communicate, they exclaimed, 'Oluolu
maloko,' happy within."
Kaahumanu invited them on shore, received them warmly, and
gave them an official and affectionate welcome, such as might be
expected from a Christian ruler in her circumstances:
" April 2. Kind affection for you all, ye missionaries, the company
of kindred beloved. This is my sentiment; the love and great joy of
my heart towards God on account of his sending you hither to help us,
that you and we may dwell together in the shade of his salvation, and
that in his name we and you may labor affectionately for him. Joy is
mine and great rejoicing towards you on account of his sending you
hither to succor us here. My heart thanks God for our being now
blessed by his causing us personally to meet together. Good will to
you and us all. May our souls be saved by Jesus Christ. That is
the finishing of the thought.
"c ELISABETH KAAHUMANU."
The members of the reinforcement in reply, expressed their
gratitude for the politeness and cordiality of their reception, and
pledged themselves to seek the best interests of the rulers and
people according to the Word of God, which they had come to
teach and publish. Public thanksgivings were offered, and a
sermon on the occasion was delivered on the theme, "How beautiful upon the mountains are the feet of him that bringeth good
tidings, that publisheth peace, that bringeth good tidings of good,
that publisheth salvation." The juvenile king, then at Hawaii,
being apprised by letter of their arrival, soon returned to Oahu,
but first kindly wrote them:
"Kaawaloa, April 12, 1828.
c I affectionately salute you, the company of new missionaries. I
desire that you and we may dwell together in this country. When 1
arrive, then we will salute each other. Love to the company of old
missionaries.                         " KAUIKEAOULI."
The missionaries assembled at Honolulu from the different
stations, and on the 23d of the month,the older and the recently
arrived held their annual convention. On the 27th, the reinforcement united with the mission church, and soon entered on the




LOCATION OF NEW LABORERS-MR. CLARK S LETTER. 327
missionary work. Mr. and Mrs. Andrews and Miss Patten were
assigned to the Lahaina station: Mr. and Mrs. Clark, Dr. and
Mrs. Judd, Mr. and Mrs. Shephard, and Miss Ward to Honolulu;
Mr. and Mrs. Gulick and Miss Ogden to Kauai.       Mr. Green
having an agency to perform for the American Board in exploring
the North West Coast as a field of missions, accomplished it by the
earliest opportunity, and returning made his report, and, with
the others, entered on the work at the islands.
Never perhaps since the command was given to preach the
Gospel to every creature, have missionaries entered their field of
labor with a warmer welcome or under more auspicious circumstances; the heads of the nation and twenty subordinate chiefs
being in favor of their work, and none to oppose their settlement; six congregations, embracing about 12,000 hearers, 26,000
pupils, and 440 native school teachers, all needing their help, and
nearly 100,000 of the population waiting for the means of competent instruction, while the spirit of renovating grace appeared
to be hovering over the congregations where the Gospel was
regularly preached.
Having been much of the time from the commencement of the
mission the only ordained missionary stationed on the island of
Oahu, I was now favored to have another preacher located there,
and a corps of needful helpers. Of the reception of the reinforcement and state of the field, Mr. Clark, after careful observation,
says:
" Our reception by this people has been in the highest degree gratifying; a great door and effectual is opened to us, and there are some,
but I cannot say very many, adversaries. The prospects of the mission, I think, are more flattering than I anticipated. It is true we are
*called to witness some unpleasant sights, and from foreigners some
bitter opposition; but there is more docility and eagerness for instruction among the people generally than I expected, and among the chiefs
far more politeness and intelligence. There seems to be nothing but
means wanting to increase the operations of the mission to almost any
extent. Meetings are thronged, books are eagerly called for, schools
are established in almost every part of the islands, and we would hope
in some cases the Spirit of God is giving efficacy to divine truth. I
attended a church meeting a few evenings since, which strongly reminded me of similar meetings in my own land. About twenty native
members of the church were present, several of them high chiefs.
Four persons were examined for admission to the church, all of whom
appeared to have a good acquaintance with the leading truths of the
Gospel, and with their own hearts: but I was particularly interested
with the simplicity and apparent sincerity of one of them-a female.
After giving an interesting account of her course of life, and her
present views and feelings, she was asked what she should do if the
missionaries and chiefs should turn backward and speak against the
Word of God. She said, with much apparent feeling, thlt she had
not thought of that. She hardly knew what she should do: but the
great desire of her heart was to follow the Word of God tillshe died."




328


CAUTION OF CAPT. BEECHEY.


At that period, Capt. Beechey, of the ship Blossom, misled, it
is believed, by a distinguished resident, was, by his letters and
Journals, endeavoring to guard the public mind against any very
favorable impressions as to the missionary work. That ship had
touched at Oahu, in 1826, and having shown there, by an experiment, that a sovereign may command and compel the services of
a subject, entirely against his will (as in the impressing of a resident seaman), passed on to northern seas. An American gentleman, who there fell in with him, gave us his opinion, 'that it was
the design of Captains Beechey and Charlton to break up the
mission cause in the islands entirely,' and though reports made by
the mission were severely called in question, yet, from that period,
has the evidence been gradually accumulating, that there had
been solid ground for the fairest reports of progress which the
mission had ever published.
The advantages of the mission to any one of the four principal islands, were enough to balance all the trouble and expense
incurred on them all.  Connected with the station at Lahaina,
were 174 schools, embracing 6027 males and 5854 females,
making 11,881 learners, more than 10,000 of whom were reckoned
as reading or reciting reading lessons, and 885 as capable of writing.
Mr. Richards had married 1,222 individuals in a single year, and
in one instance, 59 couple in one day, in a population of about
35,000, who belonged to his missionary field. About one thousand of the people appeared to be seeking salvation, and apparently attending to the duties of religion.  Among these were
found persons of four generations-those advanced in years, who
had grown grey in the service of idols, and who could distinctly
recollect the visit of Capt. Cook and other early visitors of the
islands; their children also, now past the meridian of life; their"
grand-children, now mature, and approaching to middle age;
and their great-grand-children among the youth, all looking at
the religion of the Gospel as alike needful.  The station being
strengthened by another laborer, one hundred and forty teachers
of the several schools were organized into a school on the Lancasterian plan, to be taught more perfectly how to teach, while
monitors were in their stead, for the time, going on with their
schools. The violence of the John Palmer had convinced the
chiefs of the importance of greater watchfulness on their part,
and of larger and better guns at their battery, sufficient, at least, to
be a match for a war-whaler, should another ever approach. Hoapili not only prepared such means of defence, but established
a guard that patrolled the beach by night, whenever danger was
apprehended from shipping.  That church was, at this period,
deprived of several of its interesting members.  One of these
was Robert Haia, a useful teacher to the princess and her school.
He had married Halekii, a companion of the young princess, who,
from her piety and refinement of mind and manners, was regarded
as the ornament of the female circle at Lahaina, and with whom




HAIA AND NAWAI1KI —MAUI EBENEZER.


329


he had the prospect of a happy life.  A little incident in the
short life of Robert is illustrative of some of the difficulties our
native teachers had early to encounter.
The princess, Nahienaena, whose school he taught, and her
brother, Kauikeaouli, were invited to tea at the house of
a British resident, while the princess was supposed to be seriously seeking, not only to secure the salvation of her own soul,
but to know how she might honor God and do good to the people
in her high station. Cards being offered her, she doubted as to
the course of duty, and called her native teacher Robert, and
asked him if it would be right for her to play cards. He could
not assure her it would be right, and she declined playing. Poor
Robert, being suspected of not favoring the game, was severely
beaten by the host. The princess and her brother ran away, and
hastened to.the house of a high chief, who reproved them for
leaving their teacher in trouble.
Harry Nawaiiki, an early native convert, was remarkable for
his enterprise and profitable industry, and was often employed as
interpreter to foreigners, and generally to the satisfaction of the
parties. Of the four who died this year out of that small church,
the missionaries say: " We trust they have gone to a better state.
We have heard them all plead at the throne of grace till their
voice faltered. We believe they had influence in heaven while
here on earth: and for ourselves we can ask no higher happiness
in this life than we have sometimes felt when seeing the tears
dropping from their eyes, while we talked to them of heaven and
the road that leads there."
At that time, the people of Maui gave a new proof of their
regard to the worship of God by their engagement in erecting
their EBENEZERa-a new, commodious, and durable stone church,
104 feet by 50, with good galleries.  Its corner-stone was
laid Sept. 14, 1828. " To build this house, the common people
were taxed for some labor, but the real expense of the building
was nearly all defrayed by the chiefs, and principally by Hoapili."'
After a series of signal mercies, through God's preserving care
over the lives of the laborers for eight trying years, he at length
began to break in upon their number by death, but in a manner
so wise and good as rather to promote than diminish the religious
interest among the people which appeared at the close of 1827.
Our dear Mrs. Bishop, whom all, who knew her, esteemed and
loved as an amiable and devoted missionary helper, after a short
missionary pilgrimage and a season of great suffering, faded and
vanished from our sight, no more to cheer on her way-worn fellow travellers. Her views of the doctrines and duties of Christianity were clear and correct, and her standard so high, that in
her illness she could hardly think herself to be a Christian, and
did not enjoy the full measure of the consolations of the Gospel.
So comprehensive and affecting were her views of the nature of
sin, and of that " holiness without which no man shall see the




330


RELIGIOUS INTEREST AT KAILJUA.


Lord," that few on earth, I am persuaded, could entertain the
same without deep solicitude for their own personal safety. Nor
would it be strange if multitudes, who think they are floating
along, pleasantly and safely, towards the haven of eternal peace,
should they come to scan their motives, doings, and character,
with that unsparing fidelity which determines to know the worst,
should, as she did, lose their appetite for food, their relish for the
engagements of earth, and even their comfort of a hope in respect
to a better inheritance. February 28th, after kind messages to
her pupils and the missionaries, her dying accents fell faintly on
her husband's ear, " Let me depart in peace." This was followed
by an increased attention to religion at Kailua.
In March, two men and four women were baptized. In June,
Mr. Thurston spoke of the work of God as " advancing with
power, and extending itself to the neighboring villages."7 Of
the interest among their people, Mr. Bishop thus wrote:
" A striking trait of this revival is a deep sense of sinfulness and
conviction of their lost and helpless condition, and of the necessity of
divine aid to deliver them from the dominion of sin. There is nothing
speculative in the nature of their convictions. Their transgressions
have been too many and palpable to make it a matter of difficulty to
search them out. With great ingenuousness they confess themselves to
have been murderers, adulterers, sorcerers, thieves, liars, and drunkards."
In August, Gov. Adams sent the following to our Board --
" I have received your kind letter, and also the book and portrait
[of J. Q. Adams], for which I send you my grateful thanks, and also
for your kind regards for myself and people. I have often heard of
your kind regards for our welfare, and for the enlightening of our
dark minds, and I look forward with hope when your kind wishes will
be accomplished, and we shall be able to be among those who will be
saved. We have a large church, and its being filled every Sabbath
is, I think, a good sign that the glorious light of the Gospel is doing
great good for the removing of the clouds of heathenism from our once
dark minds. I shall always love the missionaries, and take care of
them. With every wish for your health and happiness, and soliciting
your prayers for our welfare, believe me to be your friend,
' JOHN ADAMS."
Though for years he had been as favorable to Christianity and
to our mission, as this letter shows him to be, and though his wife
and some twenty others were reckoned as converts, yet he was
not so reckoned by the missionaries, who, though they appreciated
his kindness and co-operation, could give him no encouragement
to think himself converted. They required something more than
a readiness to read and hear the Word of God, to aid in building
churches and in supporting schools, and to treat the foreign
teachers with deference and kindness. Of those who were regarded as converts at that station at that period, Messrs. Thurston




DEPARTURE OF MR. ELY AND S. M. B.


331


and Bishop, under date of December 10, 1828, give the following account:"It is not a little gratifying to witness the willingness and simplicity
with which they receive our instructions.  There is no cavilling or
questioning the truth of our doctrines; a ' thus saith the Lord,' is
a sufficient warrant for their faith; and as far as they are able to comprehend the doctrine or duty inculcated, they are ready to put it into
practice. The prominent features of the late religious attention at
Kailua, were a deep sense of sinfulness, of danger, and of inability
on the part of the inquirer himself, to subdue the evil propensities of
the heart, or to effect any good thing. To persons of this class, our
instructions have been simple, and confined principally to an explanation of the nature and necessity of repentance and faith, together.with
an entire dependence on the aids of the Holy Spirit, as the only
means of escaping from the power and dominion of sin.
" We have carefully avoided all abstruse speculations and questions
engendering strife, and as nearly as possible conveyed instruction to them
in the words of holy writ. On Sabbath, the 9th of March last, the
first fruits of our labors here were gathered into the Church. It was a
novel and interesting scene to the people of this and the neighboring
villages. Six persons, two men and four women, came forward, and
in the presence of a large concourse of people, solemnly avowed their
belief in the articles of Christian faith, took upon themselves the vows
of the covenant, and were baptized; after which, the Lord's Supper
was administered. It was a day of deep interest to all the young converts. They afterwards came to us, and in an unaffected manner,
declared that they had in spirit partaken with us of the sacred emblems of our Lord's body and blood. Nor to these alone was it a day
of power. Many who had before remained undecided, became from this
time determined to seek the Lord, and have since become hopefully
new creatures.
L' In August last, twenty persons, twelve men and eight women, were
propounded, but were not admitted to the church until the last Sabbath in November. This, too, was a season of solemn interest, like
the former. Many of the candidates were persons of distinction and
influence, among whom was a chief of the first rank in the islands,
Keoua, the wife of Governor Adams.
' Our worshipping congregation has been increased during the past
year, particularly on the Sabbath morning, when it is quite large, often
filling our spacious church to overflowing. People come from the
distance of seven or eight miles, and return the same day. All the
canoes belonging to the adjacent villages are put in requisition on the
Sabbath, and being drawn up on the beach together, often remind us
of the clustered vehicles near the country churches of our own land on
that day."
Mr. and Mrs. Ely, at Kaawaloa, finding their health rapidly
failing, retired from the field with the approbation of their associates, and returned to the United States.
Before the embarkation of Mr. Ely's family, Mrs. B. and myself were brought reluctantly to the conclusion that, painful as




332      CONDITION OF MISSIONARIES' CHILDREN.


was the pang of separation, we were called to send with them,
away from our embrace, and from our field of contest, our first born
daughter Sophia, at the tender age of eight years, the arms of our
friends in the United States being stretched out to receive her.
The condition of the children of the missionaries in the islands
of the Pacific, and the duty of parents respecting the place and
the manner of their education, have often been matters of deep
solicitude to the laborers, both male and female, and of no small
concern to the directors and patrons of the missionary enterprise.
During twenty-one years of the mission at the Sandwich
Islands, it was the general opinion of the missionaries there that
their children over eight or ten years of age, notwithstanding the;trial that might be involved, ought to be sent or carried to the
United States, if there were friends who would assume a proper
guardianship over them, in order that they might escape the
dangers of a heathen country, and inherit a portion of the civil,
religious, and literary privileges which their ancestors had bequeathed to them, and at the same time allow the parents more
time and strength for missionary work. The desirableness of
Christian missionary families among the Hawaiians was not
to be questioned for a moment; they were indispensable in
teaching the Christian duties of domestic life. During the period
from infancy to the age of ten or twelve years, children in the
almost isolateld familv of a missionary could be well provided for
and instructed in thie rudirents of education without a regular
school, an:l without impairing, on the whole, the salutary influence of a missionary family upon the nation. But after that
period, difficulties in most cases multiplied. They could not be
thoroughly trained there for public life without engrossing too
much of the parents' time and care. There was no employment
into which the parent could with propriety thoroughly initiate
them as a business for life, unless the Lord would make them
true missionaries. They would be greatly exposed to be corrupted by the influence of low and vile examples around them;
and the obstacles to their forming a character for usefulness were
by no means small.  But should these be overcome at much
expense of time and labor, still the extreme difficulty in such a
new field in the way of forming suitable connexions for life, was
not to be overlooked in providing for the well-being of missionary
offspring.
The theory that it is the duty of a missionary mother to guide,
watch over, and educate her own children, whatever else she may
do or fail to do, though plausible and agreeable, is no more true
than  that fathers are required to bring up their children in the
nurture and admonition of the Lord.'  From the relation which
God has established, and the precepts he has given they are
jointly bound to provide for their children, and train them up for
Christ and heaven; but not necessarily under the same roof.
Otherwise, Hannah and her husband made a great mistake in




MISSIONARIES PARTING WITH THEIR CHILDRE N.


33


putting their much loved Samuel in his childhood far from them
and into the family of one not distinguished as a pious disciplinarian.  Should it be affirmed that they consecrated him      to the
Lord, it may be asked, ought not all parents to do the same with
their every child?  Missionary children, if their good, or the public good, required it, might with propriety, it was believed, be sent
from their parents, from one town, island, or country, to another,
to be trained in families, or boarding-schools, and in various ways
fitted for a future useful sphere.   Nor should the fondness of a
parent's affection, or the pleasure of the presence and society of
children, ever be allowed to interfere with the good of the child
or of the public, in selecting the place of its education, or the
scene or course of its active life.      But there was no proper
boarding-school at the islands for missionaries' children.
The missionary mother who is qualified to give her own offspring a thorough education on missionary ground, without calling
in the aid of others, is, or ought to be, qualified to teach a multitude of those whose mothers cannot teach them well at all: and
it is a wise arrangement of Providence, that heads of families, and
the unmarried, should engage in teaching the untaught masses, and
that labor-saving, boarding, and other schools, should have a
place in the plan of educating and reforming the world.       With
this arrangement, the foreign missionary, male or female, is expected, in general, to instruct the multitude, and sometimes, as it
were, in the camp or on the battle-fieldwhile, for a time, the missionary child is committed to the hands of others, either on missionary ground or far over the sea.   To aid in this, the American
Board make a kind provision when necessary.*
After the departure of Mr. Ely from       Kaawaloa, Mr. Ruggles was located there, and, in connexion with Messrs. Bishop
and Thurston of Kailua, he labored as a lay preacher (though in
slender health), attending to the details of the business of the station, and found work enough for many hands.
Prosecuting the work in that part of the field, Messrs. Bishop
and Ruggles set off from    Kaawaloa, on board a double canoe,
Oct. 1st, and sailed round the southern extremity of Hawaii, on
a missionary excursion, which was attended with great hazard.
Chiefly by moonlight, they sailed pleasantly and rapidly about
* With similar views we subsequently sent away our second daughter, at the tender age of seven years, to our native land: and in like manner, eighteen other children of the missionaries of that field have been separated from their parents and placed
in the United States in their childhood, during twenty-seven years of missionary labor
there. One of Mr. Ruggles', four of Mr. Whitney's, two of Mr. Bishop's, six of Mr.
Richards', two of Mr. Chamberlain's, one of Mr. Armstrong's, and one of Mr.
Thurston's. Twenty-six have come from that' field with their parents to remain,
and three as orphans, whose parents both died in the field. Of the two eldest daughters of Mr. Thurston, grown to womanhood on the missionary field, the younger
arriving in full health, died in a few days after reaching New York, and the elder
has been carried through the course of instruction at Mount Holyoke Female Seminary. The eldest daughter of Mr. Whitney, educated in this country, has returned
to the Sandwich Islands, to help carry out the work her parents began, and others are
expected to enter the missionary field in China or elsewhere.




334 EXPOSURE AND ESCAPE OF MESSRS. BISHOP AND RUGGLES.


thirty miles with a land breeze, and by sunlight, some fifteen
miles, with a sea breeze. As they doubled a point of land at
Wili, the trade-winds suddenly struck them; and the swell from
the south coming into collision with the current from the north,
dashed the sea over their canoe, and completely swamped them.
They were in imminent danger of being irrecoverably carried off
to sea by the strong current there, from which a double canoe, once
filled with water, has rarely been known to be brought to land.
In this situation, to free the canoe of water, difficult as it was,
and make it buoyant and manageable, so as to stem the current, or
be driven off and lost, seemed their only alternative. In such a
dilemma, the natives emptied the contents of their poi calabashes
into the sea,baled out the water from the canoe, and resuming
their places, rowed towards the nearest landing-place, about a
mile distant; but there the surf was rolling on the shore so roughly,
that when near the land there was danger of stranding and dashing
their canoe to pieces, and breaking their bones on the rocks. The
natives determining to coast along further, the missionaries not
daring to proceed, leapt into the water as a sea retired, and fortunately secured a standing on terra firma, glad to prosecute their
journey on foot.  The natives passing on in the canoe, were
shortly overwhelmed by the furious billows that swept over them.
They rose to the surface, and struggled for the shore, and by their
power of endurance in the water, and their skill in the surf, one
after another escaped alive to the high rocky shore, against which
the surges, foaming and roaring, dashed. Two of the number were
taken from the water insensible. The noble canoe, the property
of Gov. Adams, worth perhaps one hundred and fifty dollars, was
thrown upon the rocks a complete wreck.  The missionaries,
who had before landed, feeling that they had not themselves the
requisite skill to pilot the canoe, or to swim safely to the shore in
such circumstances, sang the praise of their strong Deliverer.
They, and the captain of the canoe, apprehended that Gov.
Adams would require them to indemnify him for his loss, but
when he heard of the wreck, he asked if all on board escaped
alive, and being answered in the affirmative, said, ( I am satisfied."
Recovering a portion of their baggage, which floated ashore, they
travelled on towards the habitable parts of Kau, over an almost
desolate region, finding here and there a poor fishermans hut,
whose miserable tenants, when asked for food and water, replied,
" We have none."  The next morning, at nine o'clock, they obtained refreshments, having been twenty-four hours destitute pf
food and fresh water. At Honuapo a great concourse of the people
of Kau assembled on the Sabbath, and heard the Gospel. On the
next day, Mr. Ruggles examined twenty-five schools, embracing 1,500 scholars.  Mr. Bishop married twenty couple, then
revisited Hilo, where, to listening crowds of the people and the
crews of nine whale-ships seeking refreshments there, he proclaimed the Gospel, free from the distractions which rum sometimes occasioned where it was sold.




CHAPTER XIV.


TENTH YEAR OF THE MISSION, AND SIXTH OF KAAHUMANU. —
1829.
Great numbers attentive to instruction-Religious interest at Kaawaloa-Progress
at Hilo-State of Kauai five years after the war-Distillery at Honolulu-Insurrectionary movements of Boki-Erection and dedication of a church at Honolulu
-Honolulu Fourth of July-Accession to the church-Five hundred candidatesDeath of Namahana-Violent interference of officials-Memorial of Englishmen-Government orders regulating marriages and the liquor trade-Visit of the
Vincennes-Capt. Finch-Despatch from U.. Government-Reply from the
Hawaiian Government-Expedition of Boki in the South Seas-Hopeful conversion of Adams.
THE events of the year 1829 exceeded in interest what I have
recorded of the two preceding.   The progress in the work of
instruction, and the extent to which the population sought it at
this period, are indicated by the fact that the number of scholars
in the schools was forty-six thousand, one hundred and six, mostly
above the years of childhood, and these were generally supposed
to be willing to receive instruction from God's Word.
The Spirit of God was making use of the Gospel for enlightening and sanctifying those who received it. It was found that at
Kaawaloa, while Mr. Ruggles had been off on a tour for examining schools, and laboring among the people at a distance from his
residence, and Mrs. Ruggles was the only foreign female at the
station, without any other missionary except the weekly visits
of one from Kailua, fifteen miles distant, the people in the neighboring villages came to her in considerable numbers to talk about
the Word of God, and to inquire the way to heaven.      One of
the missionaries from Kailua preaching there on the Sabbath,
some two hundred of the hearers called on the preacher to make,
ts he said, the great inquiry, " What shall we do?   We have
long lived in sin: we have slighted the instructions of our
teachers. Our hearts have not heretofore consented to God's
Word.    We are full of fears lest we be for ever lost.  We come
to ask, how shall we obtain salvation?"  Kapiolani and others
shed tears of joy when such inquirers were directed to the Savior
of sinners.
When Messrs. Clark and Chamberlain visited the station in
February, they were struck with the evidence of the presence of
the Spirit of God. Mr. Clark says of it:




336


MR. CLARKIS VISIT TO WAIPIO AND HILO,


" We arrived at Kaawaloa a little after dark, and were heartily
welcomed by our friends, Mr. and Mrs. Ruggles, Kapiolani, and
Naihe and others. It was a time of deep interest at Kaawaloa. We
felt that we were in the midst of a revival of religion.  Mr. Ruggles'
house was almost constantly thronged with inquirers, and a considerable
number, it is hoped, have lately passed from death unto life. Mr. Bishop
came down on Saturday to preach the next day and administer the
sacrament. We noticed with pleasure the stillness and propriety with
which the Sabbath was observed. It was a novel and interesting sight
to see great numbers of the people come in canoes from villages along
the shores, allowing their boats to lie crowded together till after th:
services of the Sabbath, then silently stretching out over the smooth
bay towards cvening, on their joyful way home."
The loneliness of Mr. Goodrich's family, a hundred miles4frorn
any other station, the great amount of missionary labor required
in that part of the field, among 20,000 inhabitants, and other
considerations, rendered it exceedingly desirable to have more
laborers employed there, even if some strength should be taken
from other stations, until further help could be obtained from the
United States.  To meet this immediate claim, Mr. and Mrs.
Clark went thither for a few months with Kaio, a native teacher,
who had assisted me in translations. Being on their way becalmed off Waipio, he visited the pleasant valley, some fifty
miles from any missionary station, and its interesting, inquiring
head-man, and has given the following brief sketch of his hasty
visit:" We landed through a pretty high surf, though without much difficulty, and soon found ourselves in one of the most romantic spots
which I ever beheld. We were surrounded on all sides, except towards
the sea, by lofty and irregular precipices, over one of which poured,
in perpendicular descent, a considerable stream of water.  Before us
was spread out a most beautiful valley, flourishing in all the luxuriance
of the richest garden. I felt for a moment that we were completely
shut out from all the rest of the world, though surrounded by the most
sublime and beautiful of nature's works. We called on the head-man,
Haa, who received us very cordially. He appeared much gratified to
find that I was a missionary. Hle asked me repeatedly if I would not
come and live there. He said they wanted some one to make clear to
them the Word of God. It was very far, he said, to Kailua and to
Hilo, the nearest missionary stations. Refreshments were liberally
provided, after which a considerable number of people assembled in:;
school-house. We sang a hymn, and I addressed them in a few broken
sentences; and Kaio offered a prayer. On coming away, our boat was
loaded with baked hogs, kalo, poi, &c. After leaving the shore, great
numbers came swimming around our boat with kalo and hard poi in
their hands, until we were obliged to reject their presents, lest our boat
should be upset (or swamped).   The head-man came off to the
schooner with a live hog, and other articles. I presented him a set
of our native books, with which he appeared pleased, and soon took
his leave."




RELIGIOUS INTEREST AT KAUAI.


337


The next day they reached Hilo, and were cordially welcomed
by Mr. and Mrs. Goodrich, and by Gov. Adams. The latter was
sojourning in that part of the island to superintend the building
of a church, on which many of the people were employed; and
also to make preparation for the building of a saw-mill in the
heavy forest at the base of Mauua-kea, some fifteen miles back
of Waiakea, both of which objects he accomplished.
Mr. Clark engaged particularly in teaching a class of teachers,
enrolling the names of eighty from different parts of that extensive missionary district, more than eighty miles in length, embracing Hilo and Puna. They were poor, and not having the
means of supporting themselves steadily at Waiakea, could not
attend very constantly. There was a pleasant attention to religion.  " Our houses," says Mr. Clark, "were frequently
thronged by persons who wished to tell their thoughts, and inquire
what they should do to be saved." Such was the state of the
people throughout the group at that period, wherever there were
missionaries to attend to them.
Messrs. Whitney and Gulick, at Kauai, thus described the
state of their field, which five years before had been in warlike
commotion:
"' There are seventy-four schools on this island, taught by as many
native teachers. The school-houses are generally much the best and
most spacious buildings in their respective villages. Several of them
are at least eighty feet long, and thirty-six broad. The people seldom
remain longer than two hours in schools. They usually assemble twice
a day; sometimes at six o'clock in the morning, but more generally at
eight, and again between three and four in the afternoon.  The
teachers are appointed by the missionaries after examination, and in
case of improper conduct, they are rejected by the same authority.
They have generally been supported, or nearly so, by the head-men
in their respective neighborhoods. This has been done by the Governor's orders. IHe has recently directed that there be given to each
teacher a piece of land, from which, with a little labor, he may obtain
a supply of food. As a body, the teachers are the most moral and
most intelligent young men on the island: and they appear to be
usually respected and esteemed by the people. When persons from
a distant village, or those with whom we are Aacqluainted, wish to be
married, it is customary for them to bring their teacher to testify that
they are not already married, or that such a connexion is not on other
accounts unlawful."
In July, Mr. W. writes concerning the people:
" I have now work enough, and that of the most delightful kind.
It is pointing sinners to the Lamb of God, and conducting pilgrims
along the road to glory. For several weeks there has been an unusual
attention to religion here. Our public meetings are usually crowded
to overflowing.
" In most persons there appears to be a spirit of inquiry; in many,
a deep and aweful sense of the presence of God, and of their own sinfulness. Some are rejoicing in the Savior's love.
22




338


EARLY TEMPERANCE OF KAUAI.


" My house, whenever I am disengaged, is surrounded with the
anxious, so that I find it impossible to converse with all of them personally. I am much impressed, at times, with the simple, unaffected
relation given by natives, of the operation of the Holy Spirit on their
minds. A case I will relate. A young man whom I had never known
as interested in religion, called upon me, as he said, to inquire.
Having seated himself by my side, he said to me, with an agitated
frame and a look I can never forget, ' What means this? For weeks
past I have had a load upon me which troubles me much. By day and
by night it follows me, so that I cannot sleep nor rest. I have tried to
get rid of it. I have prayed to God to take it away; but it continues
here.' Then pulling the Gospel of Luke out of his pocket, he pointed
to the twenty-fourth verse of the sixteenth chapter, and said: ' There
is my load; oh, my soul! to that unquenchable fire I fear I must go.'
His voice and whole frame were now so agitated as to render him unable
to articulate. When I told him that the Savior, whose mercy alone
had long kept him from that place of torment, was now ready to take
away his load, and deliver his soul from distress and perdition, he
seemed a little comforted, and said, ' To him, then, I will go.'
While the missionaries were regarded as benefactors and
guides, and the governor and his wife were favorable to the object of the mission, and the Spirit of God obviously present, it
might be expected that the cause of the Sabbath and of temperance should receive some attention. Mr. Gulick says:
( The people are required to sanctify the Lord's day.  They generallybelieve the Sabbath to be a divine institution, and consequently,
that it ought to be sacredly observed. The natives are prohibited from
all commerce in ardent spirits, and from using it, except as a medicine.
This regulation has been in force a considerable time, and I believe is seldom violated; nor am I aware that it is esteemed burdensome. The
consequence is, that I have not seen an intoxicated native, nor heard
of one; neither have I known of any quarrelling among them, with
one single exception, during my residence in the island."'
President Humphrey gave it as his opinion, a few years since,
" that if any man in the Parliament of Great Britain should
move to dispense with licensing the traffic in ardent spirits, the
Chancellor of the Exchequer would annihilate him."  But thousands of the Hawaiiais, within less than the period of a generation after they began to be instructed in morals and religion, came
to the just conclusion that, encouraging the manufacture, sale, and
use of distilled liquor as a drink, was wrong, both in rulers and
subjects. Many a community in different parts of the United
States, in France, and other civilized countries, cannot show a district school-house for the purpose of common school instruction
and the occasional worship of God, where the settled or travelling preacher can assemble the people to hear the Gospel; yet
throughout the Sandwich Islands, in ten years after the mission
was commenced, there was scarcely a neighborhood where such
an accommodation could not be found, or where it was not, more
or less, used to good purpose.




GOVERNOR BOKI AND INTEMPERANCE.           339
The governor's wife, Amelia, made herself very interesting,
and worthy of her station, not only in her general influence in
favor of the instruction of the Islanders, but by collecting and
personally instructing a school of forty children, from four to eight
years of age. This was a service for which she received no
pecuniary compensation, but so far as she gratified the feelings of
benevolence towards the needy, she doubtless found a higher satisfaction, far, than if the parents of these children had paid her in
silver and gold, the ordinary wages for teaching a primary school.
At one examination she gave a calico dress to each of twentyfour females in a class with herself, and the governor distributed
among twenty-five teachers, clothing to the amount of $250.
Mr. Gulick, in giving a deliberate judgment on the causes of
the desire for books and instruction, which was so extensive, and
in some respects truly wonderful, says, "' When I consider the
extreme degradation and ignorance, and the proverbial indolence
of the people, this eagerness to obtain books, especially portions
of the Word of God, and to know somethingo of their contents,
seems as evidently the work of God, as any other circumstance
connected with this mission. And I think it equally manifest
that the government has had a very important agency in producing the present state of feeling."
The kindness of many chiefs in encouraging the people to
learn, was wonderful, and the more so, if they still intended to
oppress them.
The course of Gov. Boki was unlike that of the chiefs generally, who professed a regard to the cause of Christianity. He
set up a store and tavern in Honolulu, and encouraged the manufacture, sale, and use of intoxicating liquors, and tried to introduce a measure which he might have borrowed from some city of
Italy, or corrupt branch of the civilized family of nations-a
measure for raising money by licensing prostitution, as well as
by the traffic in intoxicating liquors, in both contrary to the best
interests of the people, whatever claim the self-indulgent from
other countries might make for the liberty.
He was disposed to lease land for the purpose of producing
rum at the Islands, but this Kaahumanu resolutely, and for the
most part, successfully prevented; and, so far as I know, the policy
of the country does not allow the product of leasehold land to be
distilled.
To increase the production of intoxicating liquors, Boki, conforming rather to foreign customs than to the better policy of
Kaahumanu, leased to a company of traders a building in Honolulu, which Kalanimoku, to encourage the growth and manufacture of sugar, had, before his death, built for a sugar-house. By
an adroit metamorphosis, the company converted the sugar-house
into a distillery, as if disposed to infix a gangrene or a consuming
cancer in the heart of the nation.  The principal reliance for
supplying the distillery with material was the sugar-cane.  But




340


HONOLULIU DISTILLERY,


the right of soil being yet under the dictatorship of Kaahumanu,
it was not the most easy to make it produce rum, without some
concurrence of hers. When she saw the product of a cane-field,
the soil of which belonged to the State, converted into poison,
she directed the roots to be extirpated and their place supplied with
potatoes. This, perhaps, more than anything else, was seized on as
an occasion for accusing the missionaries of being opposed to improvements in agriculture. " I consider," said the leading distiller
to me, " that you have sunk for me $7,000, in stopping my distillery: I could not get the cane of the natives to carry it on."
He might have added, " How strangely these missionaries oppose
manufactures and commerce! for, so scrupulous and superstitious
are they, that I could not hire their cart and oxen to bring the
products of the field to the distillery."  It was not, indeed,
deemed by us safe for the oxen of the missionaries to be seen before the face of that nation, unconsciously drawing cane to a distillery, even before the morality of the traffic in ardent spirits, as
a drink, appeared to be much questioned in the United States or
England. Only the preceding year, Messrs. Pomeroy and Bull,
wholesale grocers in the city of New York, set the happy example there of abandoning, from principle, the traffic in distilled
liquors as a drink. The same year a few united in forming the
American Temperance Society.
While the distillation of the products of the cane-field was pertinaciously insisted on by those who could raise or buy the cane,
and multitudes were exposed to be ruined by it, we could not
safely recommend its extended culture. Riding with Kekuanaoa,
at that period, near a field of cane destined to supply this distillery, partly to try his shrewdness, and partly his morality, I said
to him, " Do we not judge of a tree by its fruit?"  " Yes," he
readily replied.  " What sort of fruit does this tree bear?"
pointing to the field. " Evil,"' he answered, with an arch expession, that indicated his opinion that it might well be hewn
down or extirpated. Doubtless the culture of the cane, tobacco,
and the poppy, is right, only where the probability is that the
result will be good, and should not be encouraged where the
probability is strong that the result will be evil.  Hawaiian
casuists learned to take a pretty simple view of this point.
The two filthy, noxious weeds, stramonium and tobacco, flourish
in that climate and soil, but their entire extermination from the
islands, and the substitution of cotton, sugar, rice, wheat, and
maize, would be a good improvement, which true missionaries
would desire. But Boki had more " liberality," another term
there for profligacy and revelry, and though he was bound to set
an example of sobriety and piety, and so far as his personal guardianship over the young king extended, he was, moreover bound
to prompt him to walk according to " the admonition of the Lord,"
yet he did the reverse. This course, though encouraged by foreign tempters, was the more inexcusable after his professed regard




BOKI~S SEDITIOUS MOVEMENTS.


34i


to Christianity. Efforts were made to save him from impending
ruin, but with only partial success. He showed sometimes a little
conscience, and sometimes a little love of character, but indulged
his love of power and domination, and probably felt, with others of
the faction, that an " old woman" ought not to be the superior of
such a nobleman.
lie encouraged the Papists, who claimed him as " regent," and
with others, treated Kaahumanu as an " ambitious woman." With
astonishing boldness, he sounded separately almost every high
chief in the islands, to see if he could rely on their co-operation
in his attempt to put her down and take her place; but finding
no fair prospect of securing the co-operation of any high
chief to crush Kaahumanu, he endeavored to encourage his subalterns to destroy her; but they shrank from it. He darkly
mustered forces, and tried to convince the young king that
Kaahumanu was too illiberal, and that it would be well to put
her down, that they might have less restraint in the pursuit of
their pleasures and honors. Some of his particular dependants
and friends upbraided him for his hostile movements, his alienation from his relative and superior, the regent, and his readiness
to involve the nation in blood and carnage. One of these, Hookea,
being sick, and hearing Boki's expressions of sympathy for him,
replied in the bold style of Hawaiian comparison, " I am not sick;
it is you who are sick."  " No," said the chief, " I am not sick
at all. I was ill and drank medicine, and am now quite well."
Hookea replied, " You are sick, and so extremely sick, that no
doctor of medicine can cure you; you have attempted to kill your
sister, and you will die with shame."  Another among the men
whom Boki was collecting from different parts of Oahu, was an
old man in the train of an elderly princess, Kalola, who was herself among the vanquished in the conquest by Kamiehameha, and
not remarkable for her attachment to Kaahumanu or the present
dynasty, or the Word of God.  Hie demanded of the governor
what he meant; reproached him with his disloyalty and want of
love to Kaahumanu, and of a design to destroy her, and entreated
him to desist.
Boki attempted to get or to make a new division or appropriation of lands, without proper authority. He made purchases and
distributed presents with a liberal hand.  He took the sandalwood which was collected to pay the debts of the nation, and
with it purchased articles for his immediate purpose. He made
contracts with traders, who, doubtless, believed the nation would
be compelled to pay them if Boki, then engaged as a merchant,
should fail. He tried to rouse the remaining spirit of heathenism
in the land, contrary to his duty to God and the State, and to the
young king and his sister, by strenuously urging their union. He
accused Kaahumanu of appropriating to herself the private estate
of the young king, so that he could have no land, and of reviling
him by calling him a servant of David Kamehameha (the favorite




342


REBUKE OF BOKI.


little son of Kekauluohi) and of Ruth, the daughter of Kekuanaoa
and Pauahi, who had been one of the wives of Liholiho. But
these slanders recoiled on the governor, whose folly and wickedness contrasted strongly with the prudence and inoffensiveness of
the queen regent.
As evidences of meditated violence were multiplied, considerable alarm was felt by the friends of God and of good order for the
personal safety of the good queen. She, however, in her dignity
and wisdom, appeared quite undisturbed, and quietly attended to
her business, her books, her religion, and her Maker.  She
seemed to rely much on the affection of the people, and their
knowledge of her regard for their true interests; on the rightfulness of her position and measures, and the Providence of God, in
which she had been taught to trust, for the safety of her life and
the triumph of her cause. She summoned no guards of warlike
men around her person, nor did she, in the hour of peril, fly to the
protection of the governors of the other islands, or make loud
complaints of treachery or danger. While the seditious governor
was surrounded with his armed men at Waikiki, she sent to tell
him that she was alone at her house, and he might come and despatch her if he chose, without the carnage of war.
Kekuanaoa, a firm friend of the queen, went boldly to the
governor, who would gladly have avoided the interview, and rebuked him for his ignoble and mad design to put down Kaahumanu by war. " No, no,, the confused governor replied.  ' If
you wish to kill her," continued Kekuanaoa, "there she is in such
a house, unattended by armed guards, go and despatch her at
once if that is what you want, but do not set the nation in arms
to destroy one another in war."  " Aole, not so," he replied. It
was not easy for him to put down Kaahumanu while Christian
schools were popular, and 46,000 were engaged in them.
Clear asthe chiefs supposed the evidence to be that Boki (as some
of his friends said about the time of the Blossom's visit in 1826)
had cast off all the restraints of his superiors, and was meditating a revolt, they did not think it best to arrest him, or to take
from him the subordinate charge of the juvenile king, who was
still attached to his step-mother, the regent, and knew her position to be right. He, like Hushai, as a succorer of David in the
council chamber of Absalom, could, if he chose, render her assistance in his position, and if not, the forcible termination of Boki's
stewardship could promise little gain. He was pleased with indulgences, and of these did not complain.  The high chiefs,
moreover, were apprehensive that Boki had secured the support
of the British and American consuls, and the Romanists from
France, against Kaahumanu. The juvenile king still supported
his mother, and when Boki proposed to him to take Madam Boki
to a place of retreat as a signal for him to fall on Kaahumanu, a
measure which could be proposed by none but a madman, the
youth avoided the wily snare, and hastened to apprise Kaahu



QUIET RESTORED —ERECTION OF A TEMPLE.


343


manu, and to defeat the ambitious designs of the governor. Jehovah held the shield of the Gospel over her head and over the land.
On the 8th of April, 1829, Kaahumanu and her son, passing from
the windward islands to Oahu, landed at Honolulu. Mr. H., one
of the respectable traders, informed us how loudly such men as
Messrs. Jones, Charlton, and Butler, talked of immediate war,
and of their readiness to take arms. The next day I called on the
king and Boki at the Governor's  BLONDE HOTEL."  The king
readily engaged to resume his studies, and Boki proposed to
attend again to instruction. Both came towards evening to a
social cup of tea with Mrs. Bingham, and Kaahumanu being
invited at the king's request, joined the circle, and all appeared
quiet. The king being desirous to use his good voice in singing,
we sang together at my house, not war songs, but sacred songs
of praise to the God of peace. Boki had greatly impaired his
reputation, and hazarded his fortune, but had not acquired a
kingdom, nor could he now expect to accomplish it by force. As
he appeared disposed to return to duty, the king was not now
recalled, and they united in asking of me 190 books for the
instruction of their immediate attendants. They also concurred
with Kaahumanu and the people connected with my station in
the erection of a church.
Kaahumanu and Kalanimoku, feeling unable in his life-time to
build the large durable stone church at Honolulu which they had
contemplated, in accordance with their desire to honor God and
benefit the people, put up one of frail structure and large dimensions, but insufficient to endure the wind and weather more than
a short time.
In the summer of 1829, a commodious house of worship for
a congregation of 3000 or 4000 Hawaiians was erected at Honolulu, in an improved style, under the auspices of Kaahumanu and
Kauikeaouli. It was 196 feet in length, and 63 in breadth, covering an area of 12,348 square feet. The posts of the building
were fifteen or sixteen feet in length, ten inches in diameter, set
firmly four or five feet in the earth, inclining a little inward, the
better to resist the lateral pressure of the roof. The rafters were
locked together at top, and firmly braced with bolted knees
at the foot, like a ship's beam. Forty-four rude pillars, in three
ranks, one rank under the ridge pole, and one midway between
that and the side posts, supported the roof. The main framework of the ends of the building consisted of posts of unequal
lengths, reaching from four feet below the surface of the ground
to the rafter. The frame then being covered with small horizontal poles, about an inch and a half apart, was thatched with long
strait grass, tops downwards. Two very large doors at each end,
and as many smaller ones on the sides, made the ingress and
egress easy for the largest congregation that a single voice could
reach and teach to good purpose. To afford such advantage to
the voice as was practicable in such a structure, without much ex



344


THE KINGS ADDRESS TO THE PEOPLE.


pense, a floor or platform, twenty-four feet by twelve, six inches
above the general area, was placed near one side, midway between
the extremes of the building; and on the back part of this was
erected a perpendicular casement, twenty-four feet by eleven,
having the pulpit window in the centre. Before the window a
small, neat pulpit of furniture wood was erected, having a little
flight of stairs on each side, ascending three feet, each with a
light balustrade parallel with the casement. The singular pulpit
neatly panelled and cushioned, its symmetrical form and decent
finish, and its obvious adaptation to the house and auditory, and
the decorous, perpendicular casement with pilasters and moulding, affording material support to the voice, and presented an object
of pleasing interest, both to speaker and hearer. For an unceiled, unfinished house, rarely would a missionary ask for a
pulpit more commodious or agreeable. The broad platform was
found useful and pleasant in sacramental services, church meetings, and school examinations. Boki, who had earned the name
of rebel, did better than had been anticipated in favoring the
work.
Great interest was felt by many in the erection of this building;
and when it was completed, and 'the doors of this immense
tabernacle were set up,' the women spread the entire earth floor
of 12,300 feet with clean mats for seats. Care was taken to have
a dedicatory service favorable to the advancement of the nation,
and preparation was made on the part of the king and chiefs to
appear, not as mere spectators of Christian services, not as a
company of rude heathen consecrating a polluted fane to the service of the abominable deities of heathenism by the sacrifice of
human victims, but as a Christian and civilized " people whose
God is the Lord," and "' who know the joyful sound '" of his
salvation, offering him such service as they were able to give.
On the 3d of July this house was opened for worship, and some
four thousand persons assembled in it, with the queen regent, the
king, and princess, and most of the leading personages of the
nation, and joined in the solemn dedicatory services. Most of
the congregation sat upon the mats very closely together, three
to a square yard, or one to three square feet. Hundreds were
without about the doors and windows, not able to find room
within.
The king, in his Windsor uniform, and his sister, in a dress
becoming her high rank and improved character and taste, were
seated on a sofa covered with crimson satin damask, in front of
the pulpit. Kaahumanu and other chiefs sat near. A little further in front of the pulpit sat the native choir of men and women
singers, aided by a bass viol. The king had been made acquainted
with the part which Solomon took in the dedication of the temple, and though in his early years diffident and unobtrusive, he
seemed conscientiously desirous to do what his teacher supposed
would be proper for him to do on this occasion. Both he and




DEDICATION OF A HOUSE OF PRAYER.


345


his sister had been specially instructed to take a part in the songs
suited to the occasion.
When the great congregation was ready, the king rose, and in
a handsome, appropriate manner said, in few words, "Chiefs,
teachers, and commons, hear: we have assembled here to dedicate to Jehovah, my God, this house of prayer, which I have built
for him. Here let us worship him, listen to the voice of his
ministers, and obey his word."
The choir then, in which the king sang a good bass, and the
princess a good treble, engaged in the solemn and delightful chant
of the hundredth psalm, in their smooth, liquid dialect. In this
service, this young nation, just emerging from heathenism, seemed
to be calling not only on one another and the whole group of
islands, but on the nations of the earth generally, to acknowledge
and worship the true God, in the inspired strain: —
"Make a joyful noise unto Jehovah, all ye lands,
Serve Jehovah with gladness;
Come before his presence with singingKnow ye that Jehovah he is God.
It is he that hath made us, and not we ourselves:
We are his people and the sheep of his pasture.
Enter into his gates with thanksgiving;
And into his courts with praise.
Be thankful unto him and bless his name
For Jehovah is good,
His mercy is everlasting,
And his truth endureth to all generations."
The dedication sermon (a delightful service allowed me) was
delivered from a part of the 132d Psalm:
"We will go into his tabernacles;
We will worship at his footstool:
For the Lord hath chosen Zion;
He hath desired it for a habitationThis is my rest for ever;
Here will I dwell, for I have desired it:
I will abundantly bless her provision;
I will satisfy her poor with bread,
I will also clothe her priests with salvation;
And her saints shall shout aloud for joy."
The great congregation, in their best attire, presenting a cloud
of faces turned toward the speaker, listened with attention to
the exhibition of God's condescension, kindness, and faithfulness
to his church; and the duty, happiness, and blessed results of
acknowledging and worshipping him in the sanctuary.
After the sermon and dedicatory prayer, the princess, whom
Kaahumanu regarded as the future partner of the throne, and who
had been somewhat accustomed openly to counsel their own
people, in a very dignified and impressive manner, acknow



346  THE YOUNG KING'S ACKNOWLEDGMENT OF JEHOVAH.


ledged the supremacy of God, the King of heaven, over them all'
and their duty to give him the homage of their hearts, and exhorted
the people to remember and regard what her brother had said.
As a young Esther she was heard with satisfaction.
The choir sang in their own language the 1st Psalm, impressively depicting the different character and end of the righteous
and the wicked.
Immediately after, to the astonishment and gratification of
nearly every one of the vast assembly, the king, overcoming his
diffidence, though so young and unaccustomed to such an exercise, stood before the congregation and said: " Epule kakou; let
us pray;" then with dignity, clearness, and appropriateness of
diction, voice, and manner, addressed the throne of grace. He
offered unto God thanksgiving for his merciful kindness, tendered
to him not only this house of worship, but the kingdom also. He
acknowledged his own sinfulness and that of the nation;
besought pardon, sanctification, guidance, and deliverance from
evil, and implored blessings on the chiefs and people, the missionaries, foreign residents, and visitors, and ascribed to God
"the kingdom, power, and glory."
Never, perhaps, did Washington exhibit more of the true dignity of the Patriarch of America, than when America's young
armies were in distress and doubt, and their leader said, nearly in
the language of inspiration, and with great emphasis, " Who
will go forth with our armies?-Wilt not thou, 0 God?" Never,
I am persuaded, had any Hawaiian king, in any circumstances or
event, appeared more dignified than this young prince, surrounded by chieftains, the aged, middle aged, and young, missionaries and foreigners, and thousands of the people-thus leading their devotion, and in the most solemn, public, and forcible
manner, acknowledging Jehovah to be his King and Savior.
No candid, intelligent spectator, who could appreciate the difference'between the heathen and Christian state of a nation, could
have witnessed the scenes of that day without admiration at the
progress which civilization and Christianity had made in nine
years and three months from the landing of the pioneer missionaries, and a readiness to exclaim, "c Shall a nation be born in a
day?"
This bright scene had scarcely passed away, and the first hallelujas of the new temple ceased, when a different and anxious
scene occurred.
Rarely have we, for any single day, felt more deep solicitude to
save the young king from the power of the world's temptations,
than on the fourth of July, the day succeeding the happy dedication, when the birth of American Independence was celebrated by a festival among foreigners which, patriotic as we were,
we could have wished for that time had been on the other side of
the great waters, lest the excitement of the hilarity, the roar of
cannon, the sparkling wine moving itself and giving its color in




CELEBRATION OF AMERICAN INDEPENDENCE.


the cup, and the flatteries and solicitations of those who loved
such things, would entirely overcome his youthful resolutions to
maintain sobriety and dignity, or lead him to dishonor the cause
he had so well advocated the preceding day. But through the
favor of Providence we received his young majesty as our guest,
during the evening, who appeared in an affable and decorous manner, as though in the house of his parents. After supper he
joined us very pleasantly with his good bass voice in singing. In
this art he and his sister had made as good attainments, perhaps,
as any of the natives at that period; an art of no small importance in the work of reform.
Though there was some evidence of childlike sincerity and
princely honor in the king, in his transactions at the dedicatory
service, yet we could not feel less solicitude lest, 'exposed as he
was to influence exerted by ignorant, or artful, evil-minded men,
who would be glad, for their own sake, to hold him back from
the duties of piety, he should, after all, be drawn irrecoverably
into the ruinous follies of the world, and lost to himself, his friends,
and teachers, and the nation. Still we had occasion to rejoice
at the important step which he took at the dedication; for such
acknowledgment of the Christians' God, though neither the faith
nor the practice of any chief or subordinate subject was supposed
to be constrained by it, nor any union between church and state implied in it, was rational and commendable: and it was natural
for the friends of religion to avail themselves of it, as they would
in the United States of an appointment and recommendation of
fasting and prayer, or thanksgiving to Almighty God.  Any
magistrate, whether a member of the church or not, making such
an appointment, is supposed to express the wish of a Christian
government, and the good people of the commonwealth feel it a
pleasure to comply.
It was highly gratifying to see Kaahumanu, in a public manner,
the next day, take a very kind notice of the dedication servicethe dedication of the house and the dedication of the kingdom, to
God, and of the king's recommending obedience to his word.
She confirmed it, and " wished all within the bounds of the kingdom to give good heed to the king's word, and walk circumspectly,
in peace, and righteousness.>> In her great modesty, and in her
maternal love, she rejoiced to have the youthful heir to the throne
express, in his own person, the voice of the nation, or of the head
of the nation. Her piety, sincerity, disinterestedness, acquaintance with the Scriptures, knowledge of human nature, and general
sagacity and experience, gave her a moral power which her
young son could not yet wield; and with the array of moral
and religious teachers whom she cheered on in their work, she
applied throughout the realm the power of moral suasion to good
purpose, as the world could testify. It was God's hand moving
the nation, by his own divinely appointed means. He gave the
victory, and let him have the glory.




348    FIRST SABBATH SERVICE IN THE NEW CHURCH.


The following day, the first Sabbath after the dedication, a
great concourse joyfully assembled again in the new and to us
and them, beautiful house of God, though its architecture and
external decorations would hardly distinguish it from a grass
thatched shed for canoes, except by its length, the number of
windows and doors, and the glass over the four principal doors
at the two ends. Twelve hopeful converts were baptized into the
name of the Father, Son, and Holy Ghost, and fourteen other
hopeful converts stood up before the congregation of worshippers,
after they had been carefully examined by the church, and, at
their earnest request, were publicly announced as candidates for
admission, and who were subsequently received.
Among the multitude who, at that period, came to us confessing
their sins, asking instruction in the way of salvation, and proposing to give themselves to God as his servants, there were at
Honolulu about five hundred registered as members of a meeting
of inquiry who met from week to week, and who were taught and
expected to attend to Christian duties, and to take the Word of God
as their guide. To these and to the Church, and to all, the ordinances of baptism and the Lord's Supper, the receiving and propounding for admission to the church, those who, in that place of
temptation and danger, appeared to be taking their stand on the
Lord's side, prepared to exert a Christian influence on the community, were matters of interest and moment such as had rarely
been seen in those islands, and such as few expected to see so
soon after the offers of the Gospel were first made there, and such
as evinced the agency of the Spirit of God. With what joyfulness and courage did we, under these smiles, address ourselves
anew to our work to rear the spiritual temple which there continues to rise in increasing beauty and strength!
Soon after the completion of the large church at Honolulu in
the summer of 1829, the illness of Lydia Namahana, the wife of
Gideon Laanui, and youngest sister of Kaahumanu, became
alarming.
She had been regarded as a pillar among the consistent members of the church at Honolulu, and was esteemed and loved by
many. As her symptoms became alarming, her compeers gathered
around her according to their custom.
Kaahumanu addressed a note to her pastor, at the distance of
four or five miles, to hasten to her. He came with his wife. It
was evening. The bright shining of a pleasant moon, and the
mournful silence that prevailed as we passed the courts of the
residences of several chiefs towards the habitation of this honorable woman, were adapted to prepare our thoughts for the interview. As we enteredl, we heard the voice of Kekauluohi in a
clear and tender manner addressing the assembled group that sat
in solemn silence around the couch of their languishing friend.
Among them were her two sisters, Kaahumanu, and Hoapili Wahine; her deeply afflicted husband, Laanui, Kinau, her niece,




DEATH AND FUNERAL OF NAMAHANA.


349


and Kakuanaoa, Gov. Boki, and Liliha, several interested members of the church, and others. She heard my voice, and slowly
extending her enfeebled hand, with apparent pleasure pronounced our names. In the circumstances of a pastor on whose
preaching so interesting a convert from heathenism had so constantly attended, it was to me a privilege to lead her thoughts to the
sources of trust and consolation, and to find evidence that with
her mind undistracted, unclouded, unagitated, her soul implicitly
trusted in God, and was relying on the grace of the Lord Jesus
Christ, vouchsafed to sinners who receive his Gospel. After a
precious season of prayer, bidding her farewell, we took leave. But
a little after midnight, we were summoned again by a messenger,
who reported her as about to depart. I hastened with others to
the place. She had just expressed to Dr. Judd, in a whisper,
her unabated confidence in Christ. The hand of death was upon
her. The pulse in her once vigorous arm, that had warded off
violence from the missionary's head, was now imperceptible. As
the day faintly dawned, she said, " Hapai,' which in the language
of common business means elevate, lift up, but in that of devotion, means praise, exalt. It was her last audible breath, and
she lifted up her eyes on the light of eternity, and her praises,
we trust, before the throne. A note of wailing from the numerous company around burst forth for a moment, bringing the
accents to the ear, " Alas, our friend is gone!"  It soon died
away, and the voice of solemn prayer succeeded, and order and
solemnity prevailed.
On the Sabbath, her funeral was attended by great numbers
who respected her. The procession moved from the house to
the church. The remains were followed by the husband and two
sisters, the king, Auhea and Kinau, Kekuanaoa and Kanaina,
Boki and Lihiha, all in deep mourning. Then followed, two and
two, the native members of the church to which she belonged;
then the members of the mission family, twelve in number; then
near five times that number of foreign residents; after them, a
great company of natives.
The theme of the funeral discourse was the language of
Simeon, " Lord, now lettest thou thy servant depart in peace
according to thy word, for mine eyes have seen thy salvation,"
and was supposed capable of being appropriately applied to her
case. The ode entitled the Dying Christian was sung in the
vernacular tongue, in which the heart-stirring language of triumph occurs:
" Hark, they whisper, angels say,
Sister spirit, come away.'
Lend, lend your wings, I mount, I fly;
O grave, where is thy victory?
O death, where is thy sting?"
She had seen and felt the darkness of heathenism. She had
seen and hailed the dawn of Christianity on her country. She




350 HONOLULU-MEMORIAL ON THE SHOOTING OF A COW.


had counselled thousands of her countrywomen to follow it.
Although we were sad, so soon to see her leave the work which
she had begun, we had consolation rot only in the divine government, but in the evidence which we had that God had displayed
his grace and glory in her conversion, and that in company with
those who, with ever-admiring gratitude, ascribe their salvation
solely to the bleeding Lamb of God, the praise of that grace and
glory would be her employment for eternity.
Honolulu, a town of dingy habitations, having a population of
some five or six thousand, a harbor frequented by a hundred foreign
ships a year, besides the vessels ownled there, and a dusty plain
on the east, and a well watered and cultivated valley on the
north and north-west, and a sprinkling of exotics, restive in its
warm temperature, has long been familiar with demonstrations of
puerile excitement and folly, even in the full grown-and sometimes among foreign officials.
An article in the Missionary Herald at Boston, or the fall of a
cow in a field of Oahu, could easily throw the foreign community
into a ferment. Sometimes the ludicrous, the malicious, and the
pitiable, on the part of foreigners, and the promptness and tact
of the inexperienced native government to turn their noise and
madness to good account, were singularly mingled. This was
observable on the occasion of the shooting of a cow claimed by
a  resident, who, though his own cattle were accustomed to
feed among the plantations of the natives, allowed his servants
to kill such animals as intruded into his enclosure, especially
dogs. To which of certain officials the wounded animal most
particularly pertained, it was not easy to tell.  They both
mounted, and hastened to the place of blood, and pistol in hand,
seized a native, a neighbor of ours, who they pretended had
" wantonly shot a cow on the common," pinioned his arms, put
a halter on his neck, mounted their horses, and in triumph made
him run after them. Being nearly exhausted, he fell, and was
dragged and injured by them, then cut loose by a native, S. J.
Mills. Had he been a pirate or a murderer, such wanton and
revengeful barbarity in arresting him unresisting, and torturing
him, would not have been warranted in any country, civilized or
savage. Had the chiefs put their hands upon a worshipper of
images in the same manner, these very men would have trumpeted the crime the world over. He never fully recovered from
the injury inflicted on him by cruel foreign hands.
Immediately Mr. Charlton, in conjunction with the other English residents, memorialized the government on the outrage against
the cow, pretending that their property and their lives were in
jeopardy, and inferring that if natives dared to shoot a cow of a
foreigner, they might shoot the foreigners too; they therefore
begged protection for their lives and property, and Mr. C., in
presenting the memorial, urged ' an immediate answer, that he
might send it to his Britannic Majesty's Secretary of State."




EDICT IN FAVOR OF GOOD MORALS.


351


When partially civilized men are sent to barbarous countries to
get their own manners mended, it is interesting to see how they are
sometimes taught by semi-civilized chieftains.  It was interesting
to see also how the inexperienced Hawaiians managed to furnish
a document, though imperfect, yet suitable for the consul to forward to his government, if he chose to do it; but still more so
to see them seize on this occasion to fix rules for natives and
foreigners of all grades on their shores.
They quickly issued the following edict, offering the protection of law, and showing what was forbidden and what required
in respect to all, both native and foreign. They had no secretary
of state, no prime minister to be intrusted with the reply. Still
they drew up several articles with great explicitness, and to the
point. No pistols, chains, scourges, or daggers appear, yet, considering the circumstances (embracing the time-serving policy of
Boki, and the deep interest the two officials had in the result),
there is a singular combination of the suaviter in modo andfortiter in re, and while with smooth words it shows the absurdity of
the memorialists, it keenly rebukes the violence of two foreigners
upon a native who deserved no violence at their hands for defending the plantation. The edict was signed by Kauikeaouli,
and printed by the mission for the geernment.
OAHIU October 7th, 1829.
< I. This is my decision for you. We assent to the request of the
English residents; we grant the protection of the laws; that is the sum
of your petition.
" This, therefore, is my proclamation, which I make known to you,
all people from foreign countries:-The laws of my country prohibit
murder, theft, adultery, prostitution, 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.
" This also I make known-The law of the great God of Heaven,
that is the great thing by which we shall promote peace, let all men
who remain here, obey it.
" Christian marriage is proper for men and women.  But if a
woman regard a man as her only husband, and the man regard the
woman as his only wife, they are legally husband and wife: but if the
parties are not married, nor regard themselves as husband and wife,
let them be forthwith entirely separate.
" II. This is also our decision, which I now declare to you:-We
have seen your wickedness here before. You did not warn us that your
door-yards and enclosed plantations were tabu. before the time when
our animals went into your inclosures; you unhesitatingly killed our
animals. But we warned you of the tabu of our plantations, before
the time when the animals came into them, even yours; and then it
was told again to you that have cattle; but for some days past we have




352


VISIT OF THE VINCENNES.


known your cattle to come in to eat up what we have planted; on that
account some of your cattle are dead.
" This, then, is the way to obtain justice:-If you judged the man
guilty, you are not forthwith to punish; wait till we have a consultation first; then, if we judged him guilty, we would have given you
damages; but no, you rashly and suddenly injured the man; that is
one of the crimes of two of you. And we state to you all, that the
wounding of a beast is by no means equal to the wounding of a man,
inasmuch as man is chief over all the beasts.
"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.
" III. As to the recent death of the cow; she died for breaking a
tabu for the protection of the plantation. The place was also defended by a fence, built by the owner of the plantation.  Having secured
his field by a fence, what remained to be done was the duty of the
owners of the cattle, who were told by him who had charge of the
plantation to bring home their cattle at evening.  He did tell them
so; but they did not regard it; and in the night they came in, but not
by day. On that account the owner of the plantation hoped to recover damage; for many wer  he cattle that were taken up before, but
no damage was recovered for the crops they had devoured; the owners
pleaded them off without paying damage, therefore he to whom the crop
belonged, determined that one of the cattle should die for destroying
the crop; for it had been said that if any of the cattle should come
into the enclosure, devouring the crop, such cattle should be forfeited
and become the property of the owner of the crop. Many have been
seized, but they were begged off and given up again; this has been done
many times. Why then are you so quick to be angry? For within
the enclosure was the place where the cow was wounded, after which
she made her way out. What then means your declaration that the
cow was wantonly shot in the common? The cow would not have been
killed for simply grazing in the common pasture; her feeding upon the
cultivated crop was well known by those who had the care of the
plantation."
Scarcely had the chiefs issued this important edict, so necessary
in reference to the general subject of Christian marriage, at the
islands, as well as the quietude of the country, when they received
in good time, very encouraging despatches from the United States'
Government.
These were sent by the sloop of war Vincennes, under the
command of W. C. Bolton Finch, Esq. It was happy for the
islands, that this pleasant embassy was arranged by statesmen so
* This passage is ambiguous, but evidently solicits wise and mature counsels
from men of countries to the north-east, whence come the trade winds, or figuratively,
whence come theirfrequent commotions, after the adoption of the Christian religion.
It was the thought of Kaahumanu, and widely different from what might once have
issued from her insulted majesty. Her forbearance was very great towards foreigners,
and especially those employed by high powers.




A SABBATH AT HILO IN 1829.                 353
friendly to the principles of liberty, justice, learning, morality, and
religion, as the Honorable J. Q. Adams and S. L. Southard.
Among the respectable officers of the ship, the chiefs and missionaries were gratified to find the chaplaincy filled by their
friend, the Rev. C. S. Stewart, who had, for a time, labored
among them as a missionary.
The Vincennes made the islands, and put in at Hilo, October
3d, 1829. The Sabbath scene of the day following was impressive, of which Mr. S. says:-: Such multitudes were seen gathering from various directions, that
the exclamation, ' What crowds of people!'  What crowds of people!' was heard from the quarter-deck to the forecastle.
Like mountain torrents pouring to the main,
From every glen a living stream came forth,
From every hill in crowds they hastened down
To worship Him who deigns in humble fane,
On wildest shore, to meet the upright in heart.
' Numbers dwell remote,
And first, must traverse many a weary mile
To reach the altar of the God they love.' 7
Attending public worship on the Sabbath at Hilo, he says -
"; I can scarce describe the emotions experienced in glancing an eye
over the immense number, seated so thickly on the matted floor as to
seem literally one mass of heads, covering an area of more than 9000
square feet. The sight was most striking, and soon became, not only
to myself, but to some of my fellow officers, deeply affecting. I have
gazed on many worshipping assemblies, and of every variety of character.... but it was left for a worshipping assembly at Hilo, the
most obscure corner of these islands, to excite the liveliest emotions ever
experienced, and leave the deepest impressions of the extent and unspeakable riches of the Gospel which I have ever known; emotions and
impressions derived simply from an ocular demonstration of the power
of the Word of God on untutored men, which is without a parallel in
existing events, if not in the records of history.
'T The depth of the impression arose from the irresistible conviction
that the Spirit of God was there: it could have been nothing else.
The breathless silence, the eager attention, the half suppressed sigh,
the tear, the various feelings, sad, peaceful, and joyous, discoverable
in the faces of many, all spoke the presence of an invisible but omnipotent power; the power that can alone melt and renew the heart
of man, even as it alone first brought it into existence.  It was, in
a word, a heathen congregation laying hold on the hopes of' eternity:
a, heathen congregation fully sensible of the darkness and despair of
their original state, exulting in the first beams of truth and the no
uncertain dawning of the Sun of Righteousness.
" The simple appearance and orderly deportment of that obscure
congregation, whom I had once known, and at no remote period, only
as a set of rude, licentious, and wild pagans, did more to rivet the
conviction of the Divine origin of the Bible and of the holy influences
23




354    RECEPTION OF CAPT. FINCH AND HIS OFFICERS.


by which it is accompanied to the hearts of men, than all the arguments, apologies, and defences of Christianity I ever read.
" Though the latest established, and long being far behind others
in success and interest, this station bids fair now to be not a whit
behind the very chiefest in its moral and religious achievements."
An accomplished scholar and gentleman, accustomed with the
eye of a limner, rapidly to trace every line of beauty visible, and
to notice the smallest as well as the greatest particulars which
could give interest to his descriptions, and having a facility in
grouping the objects of his attention, and throwing his own ardent feelings upon the canvas, Mr. S. made his delineations of
Hawaiian scenes so graphic, glowing, and beautiful, that the
reader, following him with interest and pleasure, is often led to
apprehend that a less masterly pencil would, in presenting the
same matters of fact, have given a less elegant drapery, and a
greater sombreness to the scenes and scenery of the Sandwich
Islands. The dawning and rising light may have a mellowness
more attractive even than the beams of the vertical sun. And
yet has the grace of God exceeded those descriptions, and carried
those anticipated c achievements?' beyond the almost visionary
anticipations of this writer, on witnessing the ordinary scenes of
a Hawaiian Sabbath, and hearing of the thousands who sought
instruction in schools, and the hundreds, who every week visited
the house of the missionary, within ten years of the first sound of
salvation on those shores.
When we consider the feeble manner in which our mission had
sustained the direct labors of that station for a short period of
only five years, and the greatness of the numbers who were willing to be taught the doctrines and duties of Christianity, their
careful observance of the Sabbath, their attachment to the missionary and his wife, and their disposition to inquire what they
must do to be saved, how can we for a moment doubt, that the
Lord who chooses frail earthen vessels for his service in the Gospel,
had kindly owned and greatly blessed the missionary labors which;had been performed there? That God was accomplishing his
wonders there, at that period, was the general opinion of our mission, as well as of Mr. S. and his fellow officers.
The Vincennes reached Oahu on the 13th of October, and
anchored in the roadstead, and at sunrise, on the 14th, fired a
signal gun for the pilot and boats of the shipping in port, by
whose aid she. was towed into the harbor, in the calm of the
morning, and snugly moored in a pleasant berth. At 12 o'clock
she fired twenty-one guns, the established national salute here,
which were returned from the forts. T'he Kamehameha, in the
centre of the port, fired a salute of twenty-one guns, which was
returned by the Vincennes, making in all eighty-four guns, whose
bellowings had echoed far and wide in little more than twenty
minutes. The captain and officers landed near the American,Consuls-were introduced to gentlemen residents-formed a




DESPATCH FROM THE UNITED STATES.


355


procession led by the captain, with the consuls on either side,
passed through the village to the grounds of the royal residence,
in the rear of the village, towards Punchbowl Hill. The house
of the young king was a fine, spacious, thatched building, of peculiarly nice Hawaiian workmanship, having decent windows, and
doors with side lights, decorated with crimson drapery, floored
with stone and mortar, and carpeted with neat, variegated Niihau
mats, and furnished with tables, chairs, mirrors, etc., an appropriate and delightful reception room of the queen regent and her
son.
As the party came to the gateway of the neat palisade enclosure, the royal guards, dressed in uniform, presented arms in
military style. Kekuanaoa, afterwards Governor of Oahu, in a
Major General's suit, met Captain Finch, and politely conducted
him into the presence of the king and chiefs, by whom he and
his officers, being introduced by J. C. Jones, Esq., the American
commercial agent, were very courteously received.  Capt. Finch,
in a neat and appropriate address, which was translated, made
known the object of his visit, and presented the document from
our government, which he read and handed over, and which was
immediately made intelligible by a translation. The good old
queen, Kaahumanu, was highly gratified with the condescension,
friendship, congratulation, and encouraging counsel exhibited;
and her gratitude and joy were indicated by smiles and silent
tears, before the reading of the acceptable document was through;
and the youthful king, just in his teens, promptly pronounced it
a JIIaikai no, excellent indeed;" other chiefs responded in similar terms, with manifest tokens of high satisfaction.
Both they and their warmest friends had occasion to rejoice at
the expressions of kindness and wisdom, in the language of a
great nation, from which the Gospel of light and life, and the
incipient blessings of civilization had been sent to them, by volunteers in the missionary cause, and now so distinctly approved and
supported by the executive of our government.
Difficult as it might be to wield executive influence precisely
right as to manner and measure, for reasons already mentioned,
and others, perhaps alike obvious, the terms of the document
itself and the subsequent progress and prosperity of that young
and rising people will show its adaptedness to theirwants at that
period.
"To KAMEHAMEHA, KING OF THE SANDWICH ISLANDS:
" Navy Department of the United States of America.
" City of Washington, 20th January, A. D., 1829.
" By the approbation and direction of the President of the
United States, I address you this letter; and send it by the hands of
Captain William Compton Bolton Finch, an officer in our navy, commanding the ship-of-war Vincennes.  Captain Finch also bears to
you, from the President, certain small tokens of regard for yourself




356 CONFIRMATION OF THE RIGHT TO RESTRAIN ALIENS.


and the chiefs who are near to you, and is commanded to express to
you in his name, the anxious desire which he feels for your prosperity
and advancement in the arts of civilized life, and for the cultivation
of harmony and good will between your nation and the people of the
United States. He has heard with interest and admiration of the
rapid progress which has been made by your people in acquiring a
knowledge of letters and the true religion-the religion of the Christian's Bible. These are the best, and the only means, by which the
prosperity and happiness of nations can be advanced and continued,
and the President, and all men, everywhere, who wish well to yourself and your people, earnestly hope that you will continue to cultivate
them, and to protect and encourage those by whom they are brought to
you.
" The President also anxiously hopes that peace, and kindness, and
justice, will prevail between your people and those citizens of the
United States who visit your islands; and that the regulations of
your government will be such as to enforce them upon all.
" Our citizens, who violate your laws, or interfere with your regulations, violate at the same time their duty to their own government and
country, and merit censure and punishment. We have heard with pain
that this has sometimes been the case; and we have sought to know
and to punish those who arc guilty. Captain Finch is commanded
diligently to inquire into the conduct of our citizens whom he may find
at the islands; and as far as he has the authority, to insure proper
conduct and deportment from them.
" The President hopes, however, that there are very few who so act
as to deserve censure or punishment; and for all others, he solicits the
kindness and protection of your government, that their interests may
be promoted, and every facility be given to them in the transaction of
their business. Among others, he bespeaks your favor to those who
have taken up their residence with you, to promote the cause of
religion and learning in your islands. He does not doubt that their
motives are pure, and their objects most friendly to the happiness of
your people; and that they will so conduct themselves, as to merit the
protecting kindness of your government. One of their number, the
Rev. C. S. Stewart, who resided for some time with you, has received
the favor of his government in an appointment to an office of religion
in our navy, and will visit you in company with Capt. Finch.
" The President salutes you with respect, and wishes you peace, happiness, and prosperity.
SAM'L L. SOUTHARD,
" Secretary of the Navy."
It was long a question of interest whether the rulers of the
Sandwich or Society Islands had a right to make laws and:enforce them in respect to foreigners, sojourning among them, or frequenting their shores.  The apprehension that want of sufficient
information, or impartiality, or integrity, or of a disposition sufficiently favorable to foreigners, would expose them to severity, led
some of the residents and transient visitors to exert their influence
against the exercise of a right, by the rulers of those countries,
which is conceded to independent nations, to protect themselves




REPORT OF MR. JONES.


357


by enacting and enforcing laws which shall extend to aliens, foreign visitors, or sojourners as well as naturalized subjects.
The document from our government confirmed the chiefs of the
Sandwich Islands, in the opinion that they had a just right to
make regulations to be enforced " on all," to secure " peace and
justice," and maintained that " American citizens who violate
their laws, violate, at the same time, their duty to their own government and country." It is obviously the duty of the citizens and
subjects of any government or country to show a proper deference
to the laws and the rulers of another country, while within their
territory or jurisdiction. For a foreigner to show ill will, insult, or
maltreatment to the rulers of the Sandwich Islands, by trampling
on their laws or injuring their subjects, male or female, would be
casting dishonor on the government whose protection such foreigner might claim, and, at the same time, expose himself justly
to the penalty of Hawaiian law.    Otherwise, any pirate or
buccaneer may, at any time, set them at defiance, and any subjects or citizens of other countries on arriving there, may, with
impunity, commit any depredations which they may think would
be for their pleasure or advantage.  This being admitted, what
an awful pandemonium might be expected there!  The obvious
truth was simply re-affirmed that any subjects or citizens there are
bound to respect the authorities and yield to their laws, and, if
they violate them, "deserve censure and punishment."
Neither the Secretary of our navy, nor the rulers of the country, nor Capt. Finch and his party, nor the propagators of the
Gospel, were singular in their apprehension that a lamentable
degree of looseness or indecision prevailed on this subject, while
men were not wanting who were ready to avail themselves of
the opportunity, thus afforded them, of working mischief with
greediness. The advice of Capt. F. and Mr.Stribling was useful.
The official statement of the American commercial agent to Capt.
Finch, contains the following remarkable and forcible passage,
which goes far to corroborate the fears of the President and Secretary,
and to confirm the statements of the missionaries, in a manner
which many who visited the islands in those days will know
how to understand and appreciate. He says:" Since [during] my residence on these islands as an officer of
government, I have repeatedly, in the discharge of my official duties,
felt the want of protection and aid from the power of my government. I
have been compelled to see the guilty escape with impunity, the innocent suffer without a cause, the interests of my countrymen abused;
vessels compelled to abandon the objects of their voyage in consequence
of desertion and mutiny; and men who might be made useful to
society suffered to prowl among the different islands, a disgrace to
themselves and their country, and an injury to others whom they are
corrupting and encouraging to do wrong."
This tells a large part of the whole story, from which it is easy
to infer the need, not only of the counteracting influences of mis



358      CAPT. BEECHEY, MR. JONES) AND THE MISSION.
sionary agency, but of the strong arm of wholesome law, either
Hawaiian, or American, or European, to restrain men who are C a
disgrace to themselves and their country, injuring and corrupting others, and encouraging them to do wrong."
The President of the United States, in his sagacity, encourages
the king to patronize the inculcation of the " true religion, the
religion of the Christian's Bible,7 and to enforce such regulations
as shall prevent the mischief, here so plainly admitted and so
loudly deplored by the commercial agent, and to secure ' peace,
kindness, and justice."
What greater source of " injury to others 5 than the sale and
use of intoxicating liquors, and what more indispensable regulations than such as would diminish or prevent intemperance, and
licentiousness, and the profanation of the Sabbath?
Captain Beechey's notes deserve to be compared with one of
Mr. Jones's. The American whaling vessels annually cruising
off the coast of Japan, and generally procuring refreshments at
the Sandwich Islands, were estimated with their cargoes at
$4,000,000. Capt. Beechey, doubtless, in writing for the public
about the Sandwich Islands, was desirous to give useful information; but having assured the public that fruitful fields were turned
by missionary influence into barren sand, and that the king (the
queen, Mr. Jones thought, would have been nearer right) had
from poverty applied to Mr. Jones for a piece of bread, he must
have been surprised if his eye ever fell on the official report of
Mr. Jones, who so soon after said of the hundred annual American ships (to say nothing of the English), " A large majority
resort to these islands, certain here to obtain anything of which
they may be in want.'    The Sandwich Islanders have often
found it difficult to find a fair market for the fresh supplies which
they have wished to sell from that period onward.
Before dismissing the subject of the document from the U. S.
government, the joint views of the mission at the time respecting
the readiness of the nation to receive it and profit by it, as expressed in a single paragraph addressed to Capt. F., may be cited,
partly for the purpose of comparing them with the present general
voice of political and commercial men in America, England, and
France.
" Are not the people indeed prepared for such expressions of friendship and good will as the President has been pleased to make to them?
Are they not prepared to have their just rights acknowledged by so
high a power as America? Are not the rulers here prepared to be
encouraged to adopt salutary regulations for the promotion of order,
justice, and peace, in their own undisputed territories? If we admit
for a moment tha.t they are not yet prepared to act with decision and
discretion on all the points recommended for their consideration, what
better means could have been devised than that communication from
our government to raise them to the very condition to which that
letter supposes them to have advanced? But we have good reason to




LETTER OF THE KING TO PRESIDENT ADAMS.           q59
believe that they are prepared for just such high-toned advice; such
professions of friendship; such acknowledgments of rights; such
congratulation for the rising prosperity of the people; such just
reprehension of every wanton abuse of their rights, or violation of
law and justice by foreign residents, as that well-advised letter contains. We, therefore, heartily rejoice that the young king and his
counsellors have, from so high and respectable a source, received such
encouragement to take the dignified stand they ought to take, and
which they are able to take among the nations; such encouragement
to go forward in promoting learning and virtue, giving protection and
aid to every lawful and laudable pursuit, and of becoming, in fact,
what rulers ought to be-a terror to evil-doers, and a praise to them that
do well."
The king's letter to the President will show how such counsel
was regarded by him.
" ISLAND OF HAWAII, NOV. 23, 1829.
" Best affection to you, the Chief Magistrate of America. This is
my sentiment for you; I have joy and gratitude towards you on account
of your kind regard for me. I now know the excellence of your communicating to me that which is right and true. I approve with admiration the justness and faultlessness of your word.
" I now believe that your thoughts and ours are alike, both those
countries and these countries, and all large countries. We are the
children-the little islands far off in this tropical climate.
C We have recently had an interview with Captain Finch, with joyfulness, and with sentiments of kindness and pleasure towards him. I
do now hope there will be a perfect agreement between you and usas to the rights and duties of both of our governments-that the peace
now subsisting between us may be perpetual, and the seat of our prosperity may be broad, and our union of heart in things that are right,
such that the highways of the ocetn may not diverge, because there is
a oneness of sentiment in our hearts, with those distant countries, these
islands, and all lands. May our abiding by justice triumphantly prevail, that all those who come hither may be correct in deportment, and
all who go thither from this country.
" This is my desire, that you and we may be of the same mind.
Such, too, is my hope, that we may pursue the same course, that we
may flourish, and that true prosperity may rest perpetually on all the
nations of the world in which we dwell.
" Look ye on us with charity; we have formerly been extremely
dark-minded, and ignorant of the usages of enlightened countries.
" You are the source of intelligence and light. This is the origin
of our minds being a little enlightened-the arrival here of the Word
of God. This is the foundation of a little mental improvement which
we have recently made, that we come to know a little of what is right,
and of the customs of civilized nations.  On this account do we
greatly rejoice at the present time.
"'I give you thanks, too, for bestowing kindly on me the globes and
the map of your country, to be a means of mental improvement for
me, and also for your other presents to my friends, who rejoice with
me in the reception of the favors which you have granted them.




36(, CIVILITIES OF HAWAIIAN CHIEFS AND CAPT. FINCH.
"Long life to you in this world, and lasting blessedness to you and
us in the world to come.
"KAUIKEAOULI KAMEHAMEHA I.1
Several very interesting interviews occurred, in which the captain and officers of the Vincennes were brought into social interccurse with the rulers, the missionaries, and the residents, affording them opportunities of marking the advancing state of society,
at Honolulu, Lahaina, and Kaawaloa.  On one occasion they
were received at my house, at another, at Messrs. Clark and Ruggles'; at another, at Mr. Richards'; at another, by Gov. Boki, at
Nuuanu, near the Alpine pass to Koolau; at another, at the royal
palace; which were returned by a levee on board the Vincennes.
The supper, at the palace, is perhaps worthy to be more particularly mentioned, as indicative of the national advancement at
that period. The king sent out his neatly written billets to Capt.
F. and his officers, to missionaries, and respectable residents,
inviting them to sup with him at 7 o'clock. The company, including the chiefs, assembled about 8 o'clock, at the king's neat,
newly-thatched, well-lighted palace. Its crimson damask win-,dow curtains, beautiful Niihau carpets, the long table well laid
with china, glass, &c., and well supplied with substantials and
luxuries, and the order and decency which appeared, made the
rude structure exhibit an air of civilization. At about 9 o'clock,
the large and respectable company were seated at table, with the
band of the Vincennes stationed at the door; and with the exception of the provision and offer of wine, which, in his wiser days,
the king would have omitted, the whole entertainment was truly
commendable, and the guests were highly gratified.
Capt. Finch courteously conveyed the chieftains of Maui and
Hawaii back to their homes, on board the Vincennes, and at the
same time gave the king and his suite the honor and pleasure of
a delightful trip to Lahaina and Kaawaloa.
The young princess Nahienaena, and Hoapili, governor of
Maui, were disembarked at the former place, and J. Adams Kuakini, governor of Hawaii, and Naihe and Kapiolani, at the
latter.
At the neat and well-furnished thatched house of Naihe and
Kapiolani, the distinguished nobles of the place, the gentlemen
of the Vincennes, and others of the party, were received with
great hospitality and civility. The refined, amiable, Christian,
and matronly deportment of this Hawaiian convert, Kapiolaii,
for several days, filled the strangers with admiration at the advancement she had made in civilization and Christian courtesy,
from the disgusting state of heathenism in which she had lived
a few years before.
The Vincennes restored the young king and his sister, and the
Oahu chiefs, to their homes, and departed, leaving a good impression. The intercourse of the two governments, on this occasion,




FATAL EXPEDITION OF BOKI TO THE SOUTH SEAS.  361


was interesting, and the report of it, honorable to both. It was
the means of bringing the Hawaiian islands, their rulers and
people, and incipient improvement, pleasantly and conspicuously,
before large classes of Christian, literary, commercial, and
political men, and, like the visit of Lord Byron, tended to give
consequence to that feeble and long-neglected people.
During the visit of the Vincennes, the assembled chiefs
endeavored to sum up the national debts; but Boki stated publicly that he had made no contracts for the king, but for himself,
and meant to pay his own contracts. An assessment was made
on the different islands, for the payment of their reasonable
shares. Boki found it difficult to meet the demand for Oahu's
share of the national debt, and what was due from himself. His
store and hotel, however lucrative they might have been to some
of his English clerks, were probably a losing concern to himself.
Being told that sandalwood was abundant at the New Hebrides, he hastily formed a project which was to repair his fortunes
and restore his fame, or consummate his ruin. 
An adventurer of little consideration having hinted to him that
a great voyage might be made by getting the treasures of the Eremango forests, he was unwilling to give any weight to the objections which his mercantile friends could suggest, because he apprehended they wished the first chance in the speculation.
Supposing his success would depend much on his despatch and
on the number of hands he could employ for cutting and carrying
the wood, and for defence against the hostility of the inhabitants,
he collected his dependants, hastened his preparation, and fitted out
two vessels, the Kamehameha and Becket. His preparation was
partly made on the Sabbath, contrary to law, and from which many
augured disaster to the enterprise. The king objected to BokiPs
going in person, even after he had gone on board to sail. Kekuanaoa bore the message to him, and said, " The king has sent for
you to quit the vessel and go on shore."  Boki declined. Kekuanaoa, very ready in such cases, reasoned with him; then with
a smiling face and tall manly athletic figure, approaching the governor, threw his muscular arms around him to prove his earnestness to take him from the vessel, and said, " Come, go with me
ashore.-"  No,5' said the governor, struggling from his grasp;
I'll never go ashore till one great chief is dead."  " What
great chiefl said Kekuanaoa, archly;  you, or I, or Kaahumanu, or the king?'"  Never, till one great chief is dead," he
repeated-indicating disappointment or revenge.
The expedition sailed Dec. 2d., 1829, a few days after the
departure of the Vincennes, while the regent was at Kauai. The
Kamehameha, commanded by Boki, had on board about two hundred and fifty men, four-fifths being reckoned as soldiers, Hinau
and James Kahuhu accompanying Boki. The Becket, commanded by Manuia, had on board ten foreigners, one hundred soldiers, twenty native seamen, forty other men attached to Gover



362 LOSS OF THE KAMETIAMEHA AND RETURN OF THE BECKET.


nor B,, the captain's wife, and seven attendants, in all, one hundred and seventy-nine; total, four hundred and twenty-nine.
In the rapidity with which these two vessels and four hundred
men were fitted off, Boki gave an unusual specimen of his energy,
but it may have been the energy of desperation and not the
promptness of the discharge of obvious duty. It was admitted by
some who had encouraged his opposition to Kaahumanu, that his
engagement in this wild enterprise was the effect of shame and
disappointment. Most of those who accompanied him were opposed to the claims of the Gospel. A few men of professed and
probably sincere piety were urged and induced to embark with
him, on being solemnly assured by him that he would pursue a
just and honorable course. The departure of such a multitude
on a voyage so difficult and hazardous, was, to many weeping
wives, mothers, and sisters left, an affecting and final departure.
The two vessels touched and refreshed at Rutuma, an island
within eight or ten days' sail of the New Hebrides, their destination. The Kamehameha remained four days, and proceeded first.
The Becket remained some ten days, and taking on board fortyseven Rutumans followed, and reachedEremango, but Boki and
his company could not be found. A mast was seen, which was
conjectured to have belonged to the Kamehameha. From the
quantity of powder on board her, the frequent and careless use of
fire in smoking tobacco, the crowded and confused state of the
vessel, she may have been blown up, or foundered, and her whole
company of 250 men perished together in mid ocean.  The
Becket remained about a month at the island of Eremango or
Nanapua; but Manuia and his party did not maintain a friendly
understanding with the inhabitants, but got into collision with
them, fired upon them, and treated them with severity.  This
was disapproved by Kapalau, his friend, a member of the church
at Honolulu, who was with him.
The company was speedily invaded by a mortal sickness, which
carried off the captain and his kind monitor, and 180 more of
their number, before they returned to Rutuma. There, twenty were
left sick, and the Becket returned to Honolulu, August 3d, 1830,
with only twelve natives and eight foreigners.* Thus ended this
disastrous expedition, a total failure, involving the loss of more
than 400 lives. But the hand of God was guarding the interests
of the nation in a conspicuous and wonderful manner. The successful return of that whole company might have made strong a
dangerous faction which seemed now to be greatly weakened.
Previous to the departure of Boki and his company, there were
indications that Adams, Governor of Hawaii, who had been instructed nearly ten years, had come, at length, to admit the high
claims of the Word of God. Up to the summer of 1829, though
A leading one among them, Capt. Sullivan, an Irish Catholic, is supposed to
have been since lost at sea in attempting to convey priests and nuns from France to
the islands.




HOPEFUL CONVERSION OF KUAKINI.


he had voluntarily aided the cause of instruction, the establishment of schools, the erection of churches, attendance on public
worship, and the security of missionaries, he had never appeared
to them to have his heart much interested in personal religion.
It would seem difficult, if not beyond reasonable expectation, for
a man of high rank, trained in heathenism, and habitually exposed
to the influence of artful enemies of truth, the drinking habits and
sceptical slang of foreigners, who maltreated both the English
language and the Christian religion,-for a man who had some
knowledge of the English, and daily took a little of the deleterious stimulus which a distinguished revivalist used to consider
fatal to conviction, for a man in middle age, whose giant heart had
been confirmed in the love of sin, ever to break away, and feel
deeply and right on the subject of personal religion.
But, notwithstanding the adverse influence of habit, of heathenism, and of the wicked from civilized countries, which had long been
felt by Adams, the missionaries at Kailua, the place of his residence, Messrs. T. and B. were, in the sumhmer of 1829, encouraged
to say of him: " Among the number of those who had given
pleasing evidence of a gracious change during the past year, is
Kuakini, the Governor of Hawaii, who, from being indifferent, has
become our warm friend, and from a besotted sceptic has become
moral and devout. He discards his infidelity, and professes his full
belief in the doctrines and precepts of Christianity, as his hope
of salvation. At the close of a morning sermon, on the Sabbath,
he rose, and addressed his people in a pious and affectionate manner, exhorting them to turn from their sins and follies, and give
themselves up to Christ. ' As for myself,' said he, I I have resolved to serve the Lord, and to seek for ac salvation of my soul
through Jesus Christ. As he has given himself up a sacrifice for
our sins, so do ye present your bodies, a living sacrifice, holy,
acceptable to God, which is your reasonable service. Let us observe what the laws of God enjoin.  If they say to us, steal,
murder, commit adultery, then we will do it, but if otherwise, let
us beware, for he sees us every day, and will judge us according
to our deeds.' "
Whatever he did in religion appeared to be unconstrained. He
read the Bible with more constancy, we think, than is common for
civil rulers. But being free, he thought, like many Christians in
the world, that a temperate habitual or occasional glass, and a
careful attention to the increase of wealth, was quite allowable,
and consistent with a Christian profession.
In the autumn of 1829 there was observable an increased attention to religious instruction, both public and private, and a general
solemnity prevailing among the inhabitants of Kailua, and
neighboring places, on the western side of Hawaii, manifested by
the eagerness with which they listened to preaching, and by the
increased numbers who thronged the sanctuary. On the 25th of
October Gov. Adams, the only surviving brother of Kaahumanu,




364 RELIGIOUS INTEREST AND MORAL SOCIETIES AT KAILUA.


and sixteen others, were added to the church at Kailua.  About
3000 persons were present and witnessed the solemn transaction,
not as thousands do in civilized countries, as a matter of form or
of curiosity, to be gazed at for the time, and then forgotten, but
as a transaction implying duties and privileges which concerned
them personally. It was a day of deep and solemn interest to
different classes. The missionaries made this record:" The Lord was evidently in the midst of them by the influences of
his Spirit, subduing the hearts of sinners, sanctifying, strengthening,
and cheering the souls of his people, and drawing thousands to consider their ways, so that for months the houses of the missionaries
were thronged with inquirers after truth and salvation, who came often
in companies from five or ten to one hundred, confessing sin, such as
Paul charges on the heathen, and were instructed in the plainest
duties and doctrines taught in God's Word. They acknowledged great
ignorance, and said, ' We have been living in darkness, and in the
shadow of death. We have come to be directed in the way of light
and eternal life.' '
At this period, the moral and religious societies connected with
that station embraced 2500 males, and 2600 females. It is worthy
of remark, that the schools and other departments of missionary
work on Hawaii, had been successfully advancing for about ten
years; three missionary stations had been occupied, and three
churches gathered before the viceroy, Adams, united himself to
the people of God, and while he had been indulging his scepticism as to the authenticity of the Bible. The same divine
power which, through the Gospel, could subdue his haughty and
worldly spirit, was competent, independent of civil comm nds or
public sentiment, to subdue also the less independent and less
exalted classes of the Hawaiians.




CHAPTER XV.


ELEVENTH YEAR OF THE MISSION AND SEVENTH OF KAAHUMANU.1830.
Associations for social worship and improvement-Infanticide once frequent-Book
for children-Tour round Oahu-Wairnea chosen as a new field-Romish
female teacher-Tour through the windward islands-Additions to the church at
Lahaina-Arrival at Waimea-Splendid Rainbow-Visit of the chiefs at Waimea
-Excursion of the king to Mauna Kea-Excursion and visit to the valley of
Waipio-Visit to Hilo-The great volcano of Kilauea-Inland journey from the
crater to Waimea-Pulpit for a new church at W.-Journey to Kaawaloa-Temple in the wilderness-Arrival by night at Kuapehu.
THE outpouring of the Spirit of God upon the islands in 1824
and 1825, and his continued favor which followed, brought hundreds at first, and thousands at length, into praying circles or societies, the meetings of which occurred weekly at the different
missionary stations, or other places. About the commencement
of 1830, these associations at three of our stations, Honolulu,
Lahaina, and Kailua, embraced more than ten thousand men and
women; and at three other stations, Waimea on Kauai, Kaawaloa,
and Hilo, five thousand more, making the aggregate about 15,000.
The men and the women met separately for several reasons: one
of which was, to give the females of the mission a full opportunity to make their appeals, to read the Scriptures, and conveniently to give sisterly and maternal counsel to multitudes of
their own sex, who must depend on them for much of the instruction and influence which in their peculiar circumstances they eminently needed. Another reason was, to give better scope for the
awakened native talent and zeal, both of the male and female
portions of the community, to employ itself in the public exer-'
cises of prayer and exhortation, and the details of religious
experience, and to constitute a more perfect system of mutual
watchfulness over the different members, and a more feasible
mode of discipline.   Multitudes were, by these associations,
brought under a good influence; and their meetings conducted in
a quiet and orderly manner facilitated the access of missionaries
to numbers, and afforded good opportunities to inculcate upon
them, with freedom, the doctrines and precepts of the Bible.
They professed to take the Word of God for their guide, to desire
to be instructed in its doctrines, to abstain from known immoralities, and to pray for God's blessing on their inquiries and labors.




366  EXTENSIVE ASSOCIATIONS FOR MUTUAL IMPROVEMENT.
These pledges, the mutual watchfulness, and weekly meetings, and
the reading of the Scriptures, exhortations and prayers connected with them, were doubtless of great utility to multitudes
brought within their influence; withholding them from former and
still existing vices, while they were not, by the terms of their engagement, exposed to the justly dreaded censures of the church,
which must sometimes be given to disorderly members by the
authority of Christ.
If, in some cases, a connexion with these associations fostered
the spirit of self-righteousness, like the practice of praying in
the family, or attending public worship, receiving the ordinances,
or signing a pledge of abstinence from intoxicating drinks or
tobacco, in more enlightened countries, this evil, I am persuaded,
resulted not so much from the nature of the duties enjoined,
observed, or agreed to, as from the imperfection of.human nature,
always inclined to commend itself for the performance of any
service proper in itself, or to substitute some form of religion, lax
or rigid, in the place of holiness of heart and life. But the missionaries being aware of this tendency, no greater, perhaps, in
Hawaii than in Europe, took early pains to guard against its
evils, both in respect to admissions to the associations for prayer
and improvement, and to the ordinances of the house of God, and,
at the same time, to secure the good that was attainable by both.
Often were multitudes held back from uniting with the church on
the ground that it could do them no good, unless they were truly
converted, though they might think themselves to be the true
disciples of Christ.  And in some cases, a union with these
voluntary associations was discountenanced, because of its supposed tendency to make the members think more highly of themselves than they ought to think, though the exclusion of those
who truly desired to enter, deprived them of some advantages,
and exposed them with less guards to some prevailing evils.
These associations, which had different pledges or tests of
membership, extending through the islands, were not all managed
alike. In some places they assumed much the form of a Christian school, or a class of catechumens; and in others that of a
Christian worshipping assembly, associated on terms which forbade
immorality, and required of every member attention to religious
instruction, prayer, temperance, and the observance of the Sabbath. Some of the meetings were conducted chiefly by missionaries, and others by natives.
At the station of Honolulu, the male association having commenced with Kalanimoku and eight or ten other serious individuals, amounted, in the early part of 1830, to 1587, of whom
1137 belonged to the district of Honolulu, conveniently situated
for meeting together. The female association of the same place,
which commenced with a few individuals, in January of 1825,
and near the close of that year embraced about seven hundred
females, including Kaahumanu and her sister, Namahana,




EFFORTS FOR MOTHERS AND THEIR CHILDREN.   367


amounted, in the beginning of 1830, to 2100; of whom 1500
belonged to Honolulu. At their weekly meeting, it was customary
for one or more of the missionary females of the station to attend,
and read the Scriptures, conduct the exercises, and lead in
prayer, or call on native converts to do it, who humbly and
unhesitatingly engaged in this appropriate and ennobling employment.
When the meeting became so very large that the house which
they had erected for the purpose would not accommodate more
than half their number, and a female voice could not well be
heard by all in prayer, or in reading the Scriptures, or in kind
expostulation and counsel, they were divided; first, into two
divisions, and subsequently into many. Over each subdivision
a hopefully pious female convert had a special charge, whose
duty it was to have a list of the names of those belonging to it,
to know their places of residence, to meet them once a week
for devotion, and to look after their children, if they had any
who needed such attention. Previously to these divisions, at a
great meeting of these associated women, on Christmas of 1829,
it was proposed by the ladies of the station that on the following
weekly meeting, those who among their number had children
should bring them, and they would endeavor to see what more
could be (lone, both for the children and their mothers. Too much
and too long had large portions of the children of the land been
neglected by their parents and relatives, and by Christian friends
who had it in their power to provide better for them. The means
and opportunities for writing books for them were not wanting,
but the means of publishing them, and furnishing them with
suitable apparatus and encouragement, had not been adequately
supplied. A first book for children, attractive and instructive,
adapted to initiate them into the art of reading and to inculcate
just, moral, and religious principles, and enlist their young
powers in the pursuit of knowledge and virtue, was felt by all to
be needed, and was now prepared and put to press. On the
last Sabbath of'1829, I preached to a very large and attentive
audience from Eph. vi., 1-4, explaining and enforcing, according to my ability, the duties of the parents and children who came
under my charge, and whose circumstances and wants I had had
almost ten years of intercourse and observation to learn.
On Friday, the first day of the new year, Kaahumanu called
on us about noon with her congratulations for auspicious appearances upon the ushering in of the new year, and with her interested inquiries as to our plans and prospects for the children,
and was glad to hear us report progress. As the hour for their
afternoon meeting approached, mothers and children were seen
coming from different directions, according to appointment, some
of whom were disposed to throng the passage to the printinghouse to see about the new book.
Thence they repaired together to their hale hooikaila [house
-            b~~~~




368 EXTENSIVE INFANTICIDE RESTRAINED BY THE GOSPEL.


for making strong]. At this house for religious exercises, there
were about 600 within, and 400 crowded into the inclosure. The
missionary females proposed to divide the company, and to lead
off; to the church, the mothers and their children.  About 200
women separated themselves from the majority.  It was then
proposed that, of the remainder, all who had been mothers, but
were then childless, should rise, when a large proportion exhibited themselves,-a sad spectacle, in proof of the great mortality
in the land among the children, from some cause not very
apparent. The thought occurred to draw a line again, which
should show what portion of these mothers had made themselves childless by the violence of their own hands, or by
their voluntary concurrence in the death of their offspring. But
the thought of their actually showing themselves in considerable
numbers as infant murderers, on such an occasion, was too appalling and overwhelming, and it was not attempted; though
many, from time to time, in a more private way, confessed that
they had been guilty of infanticide.
The subject of infant murder and its causes was, of course,
painful to all missionary laborers, as connected with their own
neighbors, whom they were attempting to win and draw to the
paths of virtue, and who, when willing to leave that work of
cruelty and blood, which had been urged on by voluptuousness
and by the jealousy of rude husbands and paramours, were not to
be continually upbraided or interrogated as to the extent to which
they had themselves carried this most unnatural species of murder. And in some instances, when we came, at length, to see
here and there a mother with a little group of interesting and
sprightly children, some in simple, clean attire, fitted out for
school, or brought to the sanctuary, or to some special meeting of
mothers, while others lamented that they had now no children to
lead in the right way, it was difficult to persuade ourselves that
we really understood correctly when, with their own lips, they
declared they had put their own living offspring into the excavated
ground, covered them with earth, and trod it down with their feet
over their dying babes, and then turned away to their pleasures,
as without natural affection. How could a refined and educated
American wife and mother, who clings to her offspring as to her
own life, readily believe what fell on her astonished ear, when a
Hawaiian female, inquiring the way to Heaven, would hold up
both hands with the asseveration, " These hands have destroyed
one, two, three, four, or five of my own children, before or after
birth?'1
But mothers were not alone in this forbidding and polluting
work. Husbands, and other relatives or friends, concurred, of
course, or took a leading part. And thus, according to the opinion of those who had good opportunity to judge, more than half
the children were destroyed during the generation preceding the
introduction of Christianity, as a million are supposed to be




RESCUED CHILDREN-RECEPTION OF A BOOK FOR CHILDREN. 369
annually, in China, to this day. From such violence attempted
there were cases of rescue, both before and after our arrival, by
individuals who felt the rising of compassion or the language of
conscience condemning the wrong, and were willing to assume
the care and labor which a jealous and reproachful husband and
father could not be prevailed on to do. Of these rescued victims,
numbers have been received to the bosom of our churches, of
whom Bartimeus, the distinguished blind preacher, was one, and
Abba, another, a young woman, born at Hilo, and cast into a pit
that she might die, rescued by a woman of Oahu, who had heard
the Gospel, brought to Honolulu, adopted by her who rescued her,
sent to school and church, trained in the Christian religion, taught
by the grace of God, and at length allowed to sit down with her
adopted mother and the missionaries, at the table of our Lord, rejoicing in the hope of heaven.
Who does not commend the compassion that snatches a Moses
or a sinking child from the devouring floold? The kindness which
draws a heathen infant from the pit opened by its monster mother,
even though the rescued is to breathe the air of paganism, commends itself to consideration. How much more then the kindness
of the instructed Hawaiian, who brings a heathen child from the
opened grave to the Sabbath School and the House of God-to
reformed society, and the light of Heavenly life! But Christianity,
in the guise of Foreign Missions, hastens, not only to snatch half
the children of a nation from an unnatural death, inflicted by
the cruelty, or ignorance, or careless maltreatment of parents and
others, and to offer them the light of life, but to rescue whole
dying nations from a heathen grave, tell them of the Great Salvation, and train them for immortal glory! Happy are the communities who engage seasonably and successfully in this work.
Through the industry of Mr. Shepard and his native compositors, press-men, folders, &c., a few copies of the book
for the children were ready to be presented before the prayermeeting of the mothers and their offspring closed.  They
were received with great eagerness.  The next day, troops
of children came for more, as fast as they could be made ready
for them, at the office. Within the two months after the presentation of this juvenile offering, we had, at the station, 1144
children cheerfully turning its neatly printed pages, more or less
embellished with cuts, and learning its spelling, reading, and
catechetical lessons, and juvenile songs. This was a specimen of
the gladness with which it was received, at the different stations.
The great number of adults who had needed to be taught from
the very alphabet, had taken, in some measure, the place: of
children, who, till their parents had learned to value instruction,
were, in general, slow to attend to it. But now, it was not only
more easy to enlist them, but to furnish them with teachers.
These eleven hundred were, at this time, for the most part, placed
under the care of thirty female teachers, who were aided, at
24




370  EARNEST DESIRE AND APPLICATION FOR INSTRUCTION.
particulartimes, by their foreign teachers. By the blessing of God,
a new and salutary impulse was given, at the commencement of
this year, to this part of Christian improvement.
The first Sabbath of this year was to us an interesting day, and
the first monthly concert of the year was attended by a much
larger concourse of natives than is usually seen in American congregations, on such occasions. At the weekly lecture, on Wednesday, the 6th, about 300 children were present, and many of
them, doubtless, with the hope of obtaining one of the new books.
More than a thousand women attended the Friday prayer-meeting
on the 8th.
Never, perhaps, had it been granted me to address a more
crowded and attentive assembly than on the Sabbath, Jan. 10th,
when I endeavored, with great freedom, to press on their attention
the inspired instruction contained in the 73d Ps. The next day,
our houses were thronged, from before breakfast, till the darkness
of a rainy night set in.  They pressed upon us, so incessantly,
their thoughts, their questions, and wants, that we could hardly
find time to eat the most simple and frugal meals-a specimen of
many a day, in the course of many of the laborers in that field.
The number of readers and learners in the islands, at this time,
was estimated at 50,000. Those who have seen the opportunity
for pouring in light among a dark, heathen people, who were
really waiting to be supplied, and manifesting little desire to turn
away to the abominable falsehoods of heathenism or papistry, but
exceedingly exposed to be led astray by the emissaries of Rome,
can, in some measure, appreciate the importance of amply sustaining the press among them. It is a good school for missionaries in which to study frugality in expenditures, and economy in
the application of strength; for if each of the missionaries in the
field could do ten times the labor ordinarily required of any one,
and each had ten times more means of supplying the wants of the
nation with books, and stationery, and school apparatus, than
could then be at the disposal of each, it would all have ill sufficed
to give the people a reasonable supply. Often did the missionary find it necessary to turn away from a score of the people
with a simple aloha, or a remark, " He hana ka'u" [I have business], when his own desire and theirs might be to spend an evening together in conversing on the things of religion. The weary
body, and often the spirit with it, was oppressed by this pressure
of the people upon us, at all hours and seasons. But we rejoiced
that God displayed his favor in making thousands of them willing
to come to us, not only from the immediate vicinity of our dwellings, but from a distance of many miles, to visit whom, often, at
their habitations, when the missionaries were so few, would have
been impracticable. Nay, there was much labor to be done near
at hand, as well as far off, which was out of our power.  We
were, therefore, obliged to employ incompetent helpers among
the native population, who, though in some instances they have




KINAU KEKUANAOA-CIRCUIT OF OAHU.           371
made us trouble, yet have, on the whole, rendered very important
service to the cause; and it has afforded us pleasure to find so
many among the converts, male and female, both in the higher
and ordinary ranks, who were willing, without compensation, to
devote time and labor to what was, emphatically, missionary work.
But they needed much training, and almost constant superintendance. For the 15,000 associated in different parts of the islands,
for prayer and improvement, besides the numerous schools,
much personal attention and careful supervision were required.
Among the leaders and teachers, Kaahumanu and her successors, Kekauluohi and Kinau, were for a time numbered.
On the 7th of March, 1830, and before the troubles occasioned
by the hostility and irregularities of Boki had ceased, the missionaries had the happiness to see Kinau, the daughter of Kamehameha and Kalakua, and the niece and heiress of Kaahumanu,
come forward, at length, and profess her faith in Christ, her readiness to serve him, and her renunciation of self and sin, and enroll
her name among the members of Christ's household. Her husband, Kekuanaoa, and others, were added to the church at the
same time.
During this month, Kaahumanu, in her persevering efforts to
secure the co-operation of the people in the work of reform, made
another tour round Oahu.   Mr. Clark, and several native
teachers, who accompanied her, attended at the same time to the
business of preaching to the people, and leading them in the exercises of public worship, and encouraging the one hundred and
thirty-one schools of our circuit.
Some have supposed that Kaahumanu relied mainly on her own
arbitrary will, or royal authority, to make the people religious.
But those who marked her steps, heard her exhortations and
prayers, and humble conversation, and the multiplied moral means
employed generally, to make the people Christian, not merely in
form, profession, and appearance, but in spirit and in truth, will be
less likely to ascribe to her heart the intention or expectation of
producing Christian virtue in others, by her will; or to the civil
power, in any shape, the fact of making the people religious.
Her reliance on the Word and power of God appears to me to
have been as simple as that of the sons of freedom in seeking the
moral improvement of the objects of their solicitude. The efforts
of the queen regent, and those associated with her, were highly
appreciated by the missionaries, for their moral influence, wherever she went throughout the islands, at a period when the population accessible, had it been divided equally among the ordained
preachers of our mission, would have given each twelve thousand,
and at a time, too, when Roman emissaries were watching to
interrupt and thwart the evangelical efforts thus diligently made.
Deference was indeed paid, as in wiser countries, to rank and
office, by those who desired the good will of the most distinguished, and by others who had sense enough to know; and honor




372


SELECTION OF A HIGH INLAND STATION.


enough to acknowledge that special deference was due to Christian
rulers like Kaumualii, Kaahumanu, Kalanimoku, Kapiolani, Kinau,
and others of kindred spirit and similar influence, and by all who
had been led to believe that loyalty to the supreme power is as
indispensable a duty as common honesty or conjugal fidelity.
At this period it was deemed advisable to occupy a new station,
on the northern part of Hawaii, and to select a situation favorable
to the health of those among the missionaries who appeared to
be suffering from the heat of the climate, or the long-continued
summer of our tropical region. In the autumn of 1829, several
missionaries examined the district of Waimea, in the interior of
the northern division of Hawaii, and reported in favor of its occupancy. In January the mission decided to commence the work
there, with a view partly to resuscitate invalids, and partly to increase the amount of evangelical light and influence in that part
of Hawaii.
Mr. Ruggles' health, and my own, were at that time nearly prostrate. To try what effect relaxation, change of scene, air, and
temperature, and a sojourn in the cool, retired, lofty, and longneglected heathen solitudes of Waimea, added to such other remedies as the medical skill in our mission prescribed, would have
on our impaired constitutions, with the kind and decided advice
of our fellow-laborers, we repaired to that place. Mr. R. and
Dr. Judd, with their families, in the early part of the year, and
myself and family in the summer-leaving Honolulu, June 14,
1830.
On the 16th of the same month, Kaahumanu and the young
king, resolving to embark from Honolulu on a tour of the windward islands, called a public meeting at Honolulu, and committed
to Liliha and Kinau the care of the island. Kinau being the
heiress of Kaahumanu, and half sister of the late and present
king, and highly esteemed for her intelligence, integrity, and firmness of character, though as yet inexperienced as a ruler, and
for her attachment both to the regent and her royal son, was
deemed a suitable and able coadjutor, of great importance. Kaahumanu enjoined on all, native and foreign, a heedful observance
of the laws of the land, true loyalty in the support of the supreme
power as the minister of God to execute wrath upon the " evil
doer." The king apprised them of the intended tour by Kaahumanu and himself, leaving the charge there in the hands of Kinau and Liliha, and called on the people to acknowledge their
rightful authority, and charged them to do that which was right
and good according to the Word of God. Kaahumanu said to the
people, c My intention is to fulfil the charge left me by my husband-to take care of his children, and to take care of the islands.
I am resolved to lead this king in the right way. But aid ye me
in this by walking in the right way yourselves, and helping forward the good work which is begun. These ruling mothers in



WINDWARD TOUR OF CHIEFS-INCIPIENT ROMISH TEACHING. 373


trusted with the care of this island, do ye obey, according to the
direction of the supreme magistrate.5
Previous to the departure of Kaahumanu, she went into the
precincts of her old friend Don Francisco de Paulo Marin, who
had, in the days of heathenism, united with her in wickedness
and idolatry, one of the rites of which was the procession of
the cc Akua Maklahiki," and finding a number of people called
" palani," who had little kii (images of the cross, &c.), asked
them to give them up to her and not worship such things. She
talked to them kindly, as if they had been her children. They
gave her their trinkets, and she took a sort of pledge, that they
would abandon the use of images, and the interview terminated
pleasantly.
A nativE woman by the name of Louisa, recently returned
from a cruise with a shipmaster, had undertaken to inculcate the
dogmas of Romanism among the people of Honolulu. She was
furnished with a manuscript manual embracing multifarious sacraments, denunciations of heresy and heretics, and exhibiting as
God's laws, the mutilated or expurgated decalogue-excluding
the second divine commandment, which forbids image worship,
and dividing the tenth into two. When she was asked why she
taught that way, she said it was because she thought Kaahumanu
and all the chiefs would soon follow her. When she was asked
what she understood her book to mean by the term "' heretics,"
she said, " Those who take a part of God's Word, and reject a
part."  "What then do you think of those who reject the second
commandment?"   She could not reply. When I asked and
urged her to allow me to take her book to my house and examine
it thoroughly, promising that if I found it correct I might approve
it, she replied, " No."  " Why not 2" I asked. " Because," she
replied, "' you don't believe it is true."
Kaahumanu took her into her family, hoping to make her comfortable in her train; but finding her haughty and disrespectful,
treated her with some severity, and after a little time, dismissed
her.
This Romish woman at length assumed the office of a priestess
of Rome, teaching and administering the rite of 4 bapatema,' an
ordinance analogous to Christian baptism. It is affirmed that she
administered it to Kalola, an aged woman of rank, and thus initiated her, in her grey hairs, into the fellowship of Rome.
Kaahumanu and her company sailed on the 17th of June, 1830,
for their visitation to the windward islands, to encourage education, morals, and religion, and for maintaining the peace and
order of the nation. They reached Lahaina three days after my
arrival there with my family, where we enjoyed a delightful
season of three weeks.  Thirty-three hopeful converts from
heathenism were there welcomed to the fellowship of the household of Christ. Mr. R., who baptized them, and proposed the
articles of faith and covenant before a great multitude, first chal



374


DESCRIPTION OF THE HAWAIIAN WAIMEA.


lenged the world to object, if they had aught to object, against
the character or conduct of any of the candidates, as a reason
for forbidding water, or refusing their admission to the church.
Such was the cautiousness with which converts, at that period,
were brought to the ordinances of the Gospel.
Leaving the other travellers, and crossing over to Kawaihae
with my family, we ascended at evening to the new inland station.
When we had escaped from the oppressive heat on the shore, and
reached the height of about 2000 feet, we were met by a slight
rain and a chilly wind, which made our muscles shiver, though
covered with a cloak, as we came within some twenty-five miles
of the snows of the mountain. The rain and clouds passed away
as we approached the place of the sojourn of Mr. Ruggles and
Dr. Judd. The full-orbed moon looked serenely down from her
zenith upon the hoary head of Mauna Kea, and the ample and
diversified scenery around. The babbling brook, the sound of
a small cataract in a glen, the rustling in the tops of the trees, at
a little distancethe scattered huts of the natives in the settlement,
while their occupants were hushed at midnight, and the hospitable
light of a fire and lamp, beaming from a glass window of the
missionary cottage pitched near the north side of the plain, over
against Mauna Kea, which appeared in its grandeur, all contributed
to awaken peculiar emotions, and called forth the aspiration,
" May the Gospel and the Spirit of God dwell here, and the
wilderness and the solitary place be glad for them."
Dr. and Mrs. Judd received us very kindly at this late midnight
hour, and in a few days returned to their post at Honolulu.
Uniting with Mr. Ruggles in the labor of the station, and
being assisted by John Ii, I devoted some attention to the translation of the Scriptures, and such other preparations for the press
as due attention to my health and to the people would allow.
Riding out one day to call on Gov. Adams, who had done
liberally for the station by the erection of the buildings, I was
delighted, on my way to his temporary residence, with the
grandeur and beauty of the scenery around me. The clear rippling streams that wind their way along the verdant plain,
through alternate plats of shrubbery, grass, kalo, sugar-cane,
bananas, flowering bushes, and wild vines, occasionally crossed
my path. Beyond the scattered cottages, the wild cattle were
grazing unrestrained on their own unenclosed territories bordering
on the mountain. The green hills and mountains of Kohala,
crowned with trees and shrubbery, and their sides partly cultivate(d and partly covered with grass of spontaneous growth, rose
on the north side of the plain. The distant hoary Mauna Loa
appeared in the south.  Much nearer, on the south-east, the
majestic Mauna Kea lifted his snowy summit in his ample form,
exhibiting his peaks and precipices and piles of scoria and gravel,
and his rocks and forests; and in the south-west, Hualalai,
another volcanic mountain, with its terminal quiescent crater,




MOUNTAIN RAINBOW-SABBATH AT KAWAIHAE.


375


presented no mean height and dimensions, being 9000 feet high,
and forty miles long. Beyond its northern base, and very near
the horizon, gleamed the mellowed rays of a brilliant setting sun,
peculiarly grand in the Pacific isles, where there are few objects
of great attraction. In the opposite quarter, the most majestic
and splendid rainbow I had ever seen, for awhile attracted and
fixed my attention, and commanded my admiration. Its southern
extremity was based upon the ample side of the lofty Mauna Kea,
and its rising curve bisected his frozen brow. The northern
extremity rested on the abrupt termination of the mountains of
Kohala to the north-eastward of the mission houses and church
of Waimea. This stupendous arch, as of gold, rubies, and precious stones of other hues, was, by a hand divine, thrown quite
across the broad, elevated plain of Waimea, ascending in its zenith
to an unusual and lofty height, and in its perfection and beauty,
appearing such as our common ancestor first saw with holy wonder
and grateful adoration from the heights of Ararat.
Beneath and beyond the cloud on which this transcendent
symbol of mercy was embossed, there was a wide field of azure
sky, opening towards the distant Jerusalem, where my thoughts
had been for a time employed in writing the history of its kings
and prophets for the people of the islands. What a symbol of
the gate of heaven-the open entrance to the new Jerusalemdid this grand and singular combination form! It seemed to
enhance the beauty and force of the elevated strain in the 24th
Psalm, and in Handel's Messiah:
" Lift up your heads, 0 ye gates,
And be ye lift up, ye everlasting doors,
And the King of Glory shall come in."
After a pleasant interview with the governor, who was looking
for his sister's arrival, and a call on a sick chief, who seemed
much interested in our cause, I returned to my habitation.
Early in September, Kaahumanu and her company having
accomplished their contemplated visits on Maui, Molokai, and
Lanai, exhorting the people to listen to God's Word, and quietly
to attend to their duties as subjects, passed over to Hawaii and
landed at Kawaihae. At the special invitation of the king, I
visited them there, twelve miles distant.  On the Sabbath, in
full sight of the once frowning and forbidding temple of aborination, built by Kamehameha, at the place where we first set foot
on shore, and Kalanimoku, Kalakua, and Namahana, subsequently
admitted to the Christian church, had greeted our mission,
some 3000 of the people assembled in the open air and listened
to the unfolding of the doctrine of God our Savior, "; Who hath
delivered us from the power of darkness, and translated us into
the kingdom of his dear Son, in whom we have redemption through
his blood, even the forgiveness of sins."
After the Sabbath, the chiefs and their attendants repaired to




376 CONFERENCES AND FIRST CHRISTIAN ORDINANCES ATWAIMEA.


Waimea, and sojourning there several weeks, made the missionaries a thorough-going family visitation.  The king appeared
affable, kind, and teachable, and the behavior of the others was
equally commendable.  Kapiolani, who, in her heathen state,
called on board the Thaddeus on our arrival in 1820, now the
Christian lady of the manor at Kaawaloa, and agreeable friend
and coadjutor of the missionaries, joined the other chiefs in this
visit to Waimea, and by her vivacity, intelligence, modesty, dignity, and piety, added much to the interest of the social and
religious intercourse of that season.
The company of visitors to the place embraced about sixty
members of churches at different stations, now constituting a sort
of Huakaihele ekalesia, travelling church. These met on Saturday evening at my house to pray for the influences of the Spirit
of God, for his blessing on the Sabbath services, and for his daily
guidance of the rulers of the nation. Solemnity and tenderness
of heart seemed to mark that season. God was there. The
voice of the little flock was heard; and rich blessings subsequently descended there. The following morning, a great concourse assembled in a grove for divine service, and attentively
heard the Gospel as summarily announced by John in the wilderness —  Behold the Lamb of God that taketh away the sin of the
world. )  Then sixty-two communicants united there in the
sacrament of the Supper, and showed the Lord's death in the presence of the people, in sight of the place where, eleven years
before, the closing struggles, with weapons of carnage, between
the opposers and defenders of idol worship, had occurred.
These Sabbath services being over, a very interesting conversation occurred, commencing while the king and Kaahumanu were
at breakfast with us.  'he claims of religion, the recently
received news of the disastrous result of Boki's expedition, the
danger that had been apprehended from his ambition and restlessness, and other important matters, engaged the earnest attention of the chiefs for the forenoon. While their minds were
solemn, one of their attendants, in an appropriate and touching
manner, applied a passage from the first Psalm which had been
recently translated for them: " He is like the chaff which the
wind driveth away." The feelings of the young king were
unusually awake relative to the prospects and dangers of the
state; and for a youth of fifteen, he took an active and intelligent part in the conversation. Kapiolani coming in from the
house of Mr. R., brought up the question whether the pule palani,
papal worship, was not now the principal source of the dangers
that threatened them? She and others were then making themselves acquainted with the recent translation of 2d Thessalonians.
After the morning sacrifice, Kekauluohi produced her neat manuscript copy of the translation of the prominent parts of Dr.
King's farewell letter to his Roman Catholic friends in Syria,
which was read and listened to with intense interest, the king




DR. KING)S LETTER-ASCENT OF MAUNA KEA.


377


often interposing a question or remark. Kapiolani said to us,
" These things you have long known, but they are new to us."
When Naihe and I expressed to Boki our fear of the evils which
would arise, if these new teachers were allowed to dwell in the
land, he said, " We all worship Jehovah alike.'' " Not alike!
not alike!" she now exclaimed with great earnestness and emphasis: cif this is the puli palani, it is not the religion of
Christ.'
This letter, placed beside Paul's Epistle to the Thessalonians,
on the great apostasy, could not well be misunderstood or misapplied, even by rude, unprejudiced natives.
Soon after this, the king set out with a party of more than a
hundred, for an excursion further into the heart of the island, and
an ascent to the summit of Mauna Kea. To watch over and instruct my young pupil, and to benefit my health, I accompanied
him. The excursion occupied nearly five days, though it might
have been accomplished much sooner. Crossing in a southerly
direction the plain of Waimea, some on horseback and some on
foot, the party ascended a small part of the elevation of the
mountain, and being in the afternoon enveloped in dense fog, they
halted and encamped for the night. The next day they passed
over the western slope of the mountain to the southern side,
thence eastward along a nearly level plain, some seven thousand
feet above the level of the sea, to a point south of the summit,
and encamped out again, in the mild open air. In the course of this
day's journey, the youthful king on horseback, pursued, ran down,
and caught a yearling wild bullock, for amusement and for a luncheon for his attendants. A foreigner lassoed and killed a wild cow.
The next day was occupied chiefly in ascending in a northerly
direction, very moderately. Our horses climbed slowly, and by
taking a winding and zigzag course, were able, much of the way,
to carry a rider.  Having {gained an elevation of about ten
thousand feet, we halted and encamped for the night, in the
dreary solitudes of rocks and clouds. When the night spread her
dark, damp mantle over us, we found ourselves in the chilly
autumnal atmosphere of the temperate zone of this most stupendous Polynesian mountain. Below us, towards Mauna Loa, was
spread out a sea of dense fog, above which the tops of the two
mountains appeared like islands. We found it a pretty cold lodging place. Ice was formed in a small stream of water near us,
during the night. As the company were laying themselves down,
here and there, upon the mountain side, for sleep, I observed that
the king and Keoniani, subsequently premier, and a few others,
having found a cave about four feet high, ten wide, and eight
deep, made by a projecting rock, which would afford a shelter
from a shower, and partially from wind and cold, had stretched
themselves out to sleep upon the ground in front of it. I was
amused to see that their heads protruded somewhat more than six
feet from the mouth of the cave, and asked, "Why do you not




378


FROZEN LAKE AND FRIGID APEX OF MAUNA KEA.


sleep under the rock, which is so good a sleeping house for you?"
Keoniani, always ready, replied, "; We don't know at what time
the rock will fall." Whether the apprehension that the firm rock
might possibly fall upon the head of the king that night or their
unwillingness that any ignoble foot should walk above it, or
some other fancy, were the cause of his declining the shelter,
did not appear.
In the morning we proceeded slowly upwards till about noon,
when we came to banks of snow, and a pond of water partly
covered with ice. In his first contact with a snow bank, the juvenile king seemed highly delighted. He bounded and tumbled on
it, grasped and handled and hastily examined pieces of it, then
ran and offered a fragment of it in vain to his horse. He assisted
in cutting out blocks of it, which were wrapped up and sent down
as curiosities to the regent and other chiefs, at Waimea, some
twenty-eight miles distant. These specimens of snow and ice, like
what are found in the colder regions of the earth, excited their
interest and gratified their curiosity, and pleased them much; not
only by their novelty, but by the evidence thus given of a pleasant remembrance by the youthful king.
After refreshing and amusing ourselves at this cold mountain
lake, we proceeded a little west of north, and soon reached the
lofty area which is surmounted by the " seven pillars' which wisdom had hewed out and based upon it, or the several terminal
peaks near each other, resting on what would otherwise be a
somewhat irregular table land, or plain of some twelve miles circumference. Ere we had reached the base of the highest peak,
the sun was fast declining and the atmosphere growing cold.
The king and nearly all the company declined the attempt to
scale the summit, and passing on to the north-west crossed over,
not at the highest point, and hastily descended towards Waimea.
John Phelps Kalaaulana, who had been in New England, the
only native in the company who seemed inclined to brave the
cold and undertake the labor of reaching the top, accompanied
me, and we climbed to the summit of the loftiest peak.  The
side of it was composed of small fragments of lava, scoria, and
gravel lying loose and steep. The feet sank into them at every
step. Our progress was slow and difficult, by a zigzag and winding course. Respiration was labored, and the air taken into the
lungs seemed to supply less aid or strength than usual.  I repeatedly laid myself down panting to take breath and rest my
exhausted muscles. On gaining the lofty apex, our position was
an awful solitude, about 14,500 feet above the level of the sea,
where no animal or vegetable life was found. No rustling leaf,
or chirping bird, or living tenant of the place attracted the eye
or ear.
Maui could be distinctly seen at the distance of one hundred
miles over the mountains of Kohala. The immense pile of lava,
once chiefly fluid, which constitutes the stupendous Mauna Loa,




EXCURSION TO WAIPIO VALLEY.


rose in the south-west, at the distance of thirty miles, to a height
nearly equal to that of Mauna Kea, where we stood. Very light
clouds occasionally appeared above us. Down towards the sea
over Hilo and Hamakua the clouds were dark and heavy, floating
below our level, and towards the north, were apparently rolling
on the earth to the westward towards Waimea and Kawaihae,
while the wind on our summit was in the opposite direction. As
the sun disappeared the cold was pinching.  We occasionally
cringed under the lee of the summit for a momentary relief from
the chilling blast. While taking some trigonometrical observations my fingers were stiffened with the cold, and Phelps repeatedly cried out with emphasis, " E hoi kaua, he anu. Let us
return; 'tis cold."
We descended hastily to the north-west,about, twelve miles,
sometimes taking leap after leap boldly down steep places of
fragmentary scoria and gravel, and sometimes advancing cautiously among rocks, shrubs, trees, and wild cattle. Towards midnight we came to the place of the king's party, near the plain of
Waimea, and the next day returned to the station there. As we
crossed the plain, we witnessed several striking exhibitions of
seizing wild cattle, chasing them on horseback, and throwing the
lasso over their horns, with great certainty, capturing, prostrating,
and subduing or killing these mountain-fed animals, struggling in
vain for liberty and life.
Prosecuting their tour, the chiefs soon proceeded by different
routes to Waipio, to meet the people of Hamakua.  When they
had reached that valley, at their request I joined them there.
Passing through a wood of trees and shrubs of perpetual verdure,
cheered by various notes of the feathered tribe, I occasionally rode
under the fronds of ferns and the leaves of the wild plantain, both
of which rise to the height of 12 or 15 feet. The largest species
of fern on the island has a trunk some eight or ten inches in diameter, six or eight feet high, from the top of which rises a tuft
of imposing, arching fronds, or neat leaves from four to nine feet
in length, of a bright green, curving and tapering gracefully, and
gently waving like the young leaves or fronds of the cocoa-nut.
From the lofty precipice on the south-east of Waipio, I had an
enchanting view of a Hawaiian landscape of singular beauty and
grandeur, embracing the varied scenery around, and the deep
and charming valley below; the dwelling-place of twelve or
fifteen hundred inhabitants, where, generation after generation,
never cheered by the voice of salvation or the sound of the churchgoing bell, had passed away in heathenish darkness. Numerous
objects, well-defined, and at such a distance as to give them a softness, beauty, and perfection in appearance, which in a nearer view
they might not have, were, in a group, presented to the eye.
The numerous garden-like plantations of bananas, sugar cane,
potatoes, the cloth plant, and the kalo, in the different stages
of advancement, from recent planting to maturity, some with nar



380   DESCRIPTION OF WAIPIO, AND DESCENT OF ITS PALl.
row, and some with broad green leaves of different shade (like the
Lily Ethiopica), embossed upon the silvery water, by which the
surface of the beds is overflowed; the small river flowing sometimes briskly, and sometimes slowly along its winding course,
through the valley, after descending in cataracts from precipitous
heights; the unruffled fish ponds; the quiet hamlets near the cliffs,
the small scattered thatched huts of the inhabitants, with their
low and diminutive doors, the tents of the travelling chiefs, pitched
near the sand banks, at the sea shore; the inhabitants moving
silently about, here in a canoe, and there walking singly, and
here and there in little companies, in Indian file, like the fancied
Liliputians, or children of nature drawn in miniature in bright
and living colors, and contrasted with the scenery by which they
were surrounded: the green, smooth, and stupendous cliffs, the
lofty mountains, and the wide ocean under the unrestrained action
of the N. E. trade winds, which dash its billows against the
mountain walls on either side of the opening, while the canoes of
the expert natives pass and repass over its fringe of surf, at the
sand beach,-all afforded an interesting picture, chiefly of nature,
rarely surpassed.
Scarcely a sound was heard from the valley at that soft hour,
as the sun was retiring behind the western heights, except the
repeated and reverberating strokes of the cloth mallet, on the
bark-beater's beam.
From that position, directly down to the river, the descent of
about one thousand feet was difficult, but not impracticable.
With one hand clinging to little shrubs and strong grass, and with
the other thrusting a sharpened staff into the earth to avoid sliding
fatally down the steep, I attempted it. Friendly natives of the valley ascended part way to meet and assist me. Their ingenuity readily supplied a vehicle, by uniting bushes and branches of shrubs,
and the ki plant for a drag. Taking a seat at their order, on the top
of it, I was gradually let down this wall on this basket, by six wakeful and sure-footed natives, two before, two behind, and one on each
side. With all their agility, one and another of them occasionally
getting too much momentum, would suddenly slide forward a
yard or two ahead of the others. We reached the bottom speedily and successfully.
The large and portly Kekauluoki had, a few days before, descended this precipice. Trying at first to creep down, her courage failed, as she saw the difficulty and felt the danger. She then
had a folded mantle passed before her breast, the two ends being
carried back from her sides (as if she were to draw a load) and
put into the hands of several strong and trusty servants, who
were to hold her from going off too fast, as she attempted to walk
down before them. But as in all cases the balance or adjustment of power between the nobility and the peasantry is a matter of nicety and difficulty, the chief pressed forward too hard
for their mutual safety, or they held back too hard for mutual pro



HAA AND THE CHIEFS AT WAIPIO.


381


gress, and in either case, she was in danger of falling to the
ground, at least. She at length intrusted herself to their rude
bush coach, and was easily and safely conveyed down, to their
mutual gratification.
I was very cordially received in this secluded vale. The regent,
who, with others, had been watching us in our descent, now as I
drew near courteously welcomed my arrival with her laconic compliments, JI Mfai!." hither!  ' Mlama oe!" you are light of
foot; '/ Aloha ~ good will. She gave me a comfortable supper,
of duck and kalo, or arum roots, baked in the ground, and tea,
which she poured and sweetened with her own hands, for me
and her son. After supper, she called for evening worship, presenting me her hymn book, from which we sang, " The Lord my
Shepherd is." The service being over, she assigned to the king
and me a small sleeping house by ourselves, for the night.
Before I finished my evening writing, I heard the king call
out in his sleep, "Ikaika i ka heleuma," a sea phrase slightly
ambiguous, and might mean spring upon the anchor. This instance of somniloquism, I mentioned at breakfast, in the morning, with the king and queen and others. The king laughed
heartily, and said it meant " heave up the anchor quick." So
he appeared to have been commanding a ship and urging his
men to the utmost effort in weighing anchor; a very good
symbol for a chief magistrate of the Hawaiian nation, just getting under weigh. Our morning song, at family worship, such
as our hearts seemed naturally to choose, was founded on the
seventh verse of the 116th Psalm.
( Return unto thy rest, 0 my soul,
For the Lord hath dealt bountifully with thee."
The people of the valley were called together on the 7th, and
I was happy to proclaim to tlem, as well as to their visitors, the
kindest invitations of the glorious Gospel, from the words of the
Savior, " Come unto me all ye that labor and are heavy laden,
and I will give you rest."  Kaahumanu and the king, Kekauluohi, and Kapulikoliko addressed the people of the valley with
kindness and propriety, calling on them to attend to the commands of God, and to serve the Lord with gladness. How different this meeting from that of warlike chieftains, in the last and
former generations!
I visited Haa, the interesting head man of the valley, mentioned by the deputation in 1823. He was ill, but took a pleasant interest in our work, and to oblige me, sent a native to aid
Mrs. B. during my absence of two or three weeks.  In the
course of my sojourn at Waimea, this interesting convert from
heathenism I was allowed to baptize.
Before taking leave of this region, Kaahumanu and others,
taking me out in a double canoe, showed me some of the bold
and rude features of the country along the shore, as far as the




382


NORTH-EAST COAST OF HAWAII-SHARKS.


border of Kohala to the north-west. There, the first ridge or spur
of the mountains of Hamakua terminates at the shore in the most
abrupt manner. It appears to have been cut down perpendicularly, or to have been broken square off, and the part that is
wanting to have been buried in the ocean. The section presents
the elevation of a grand pyramid, whose base I judged to be
500 yards, and height 800. or 900 feet. Honopue is a singular
valley on the south of it, one eighth of a mile wide perhaps at the
sea, but narrowed by the approximation of the two ridges, two
miles back, where they appear to stand crowded together so closely
as almost to show two hills without a valley between them.
Thence a swift torrent cuts its way down between them, much
obscured by the narrowness of the passage,, but showing itself
here and there as a white streak in the dark shrubbery. Several
cascades leap from the lofty precipices along this shore, where
the sloping surface is partially reeded and fluted as though furrowed down by descending streams, the solid earth at the seaside appearing to be cut abruptly down by the action of the
vast Pacific for ages, finding here an impassable barrier, several
hundred feet high, for many miles.  The height of these cascades where they fall into the sea, as seen from our canoe, appeared from fifty to five hundred feet. Between this place and the
Waiakea station at Hilo, there are more than sixty ravines and
valleys, from twenty to one thousand feet deep, of which Waipio and Laupahoehoe are the more distinguished, mostly the beds
or channels of mountain streams.  To traverse this district of
country for the purposes of missions, or of war, or of science, or of
commerce, is very difficult. Gazing for a little time on this bold
and romantic scenery, we landed again safely at Waipio, where
the natives had caught a voracious shark, about two fathoms long;
the lobes of his liver being about a fathom; the rim or circumference of his mouth when wide open, three and a half feet,
and armed with rows of teeth:-a young leviathan, on which, in
its vigor and ferocity, one would not like to lay his hand.
The king, who tells a story with spirit, said that on board their
brig, Kamehameha, they hooked a shark so large and strong, that
he was able to shake the brig, and that they could hear his
thwacks under the bottom.  His flouncing and jerking were
so hard, that he made the brig rock lengthwise, till he had
broken the strong shark hook, cleared himself, and made his
escape. It is amusement, often, for the expert Hawaiians to capture
the shark, either by hook or snare, or by diving down and putting
a noose of a rope over his flukes, when this tiger of the deep
appears to be sleeping with his head under a rock. But these
monsters are fearful in attack, and very formidable to Hawaiians.
They sometimes take off an arm or a leg, or sever the body at
once. In 1826, as some hundred natives were amusing themselves in the surf unusually high at Lahaina, within sight and
hearing of the missionary's door, a voracious shark came among




STORM AT WAIPIO —ASCENT OF ITS PRECIPICE.


383


them, and approached an active lad of fourteen. He screamed
and struck at the monster, which instantly took off his right arm,
tore him from his surf-board, and severed his body just above the
hips; and the waves were tinged with his blood.  A loud and
simultaneous cry was raised by the multitude in the water, and
on the shore-" Pau i ka mano-death by a shark."  Several
resolute men launched a canoe, rushed to the bloody spot, and
came between the unsatiated monster and the lifeless trunk and
head of the lad, which they took up as it were out of his jaws,
brought ashore, and presented to his anguished mother, who,
though once regarding the shark as a deity, had plunged into the
sea to try to rescue her son, when she heard of his exposure.
We were at length ready to ascend from Waipio; but how
should this be accomplished? This our predecessors had found
difficult; and our successors must ever find it so. In taking leave
of this valley, let me refer to a highly esteemed visitant who had
on another occasion recently preceded us. Mrs. Dr. Judd, who,
like many a missionary lady, is not easily overawed or discouraged by difficulties in her path, having once descended into this
valley, before she had long experience on missionary ground, was
there overtaken by a storm. At the mouth or opening of the
valley, the ocean tossed its huge surges and roared. The forestcrowned summits in the rear, and the stupendous mountain walls
on the two sides, seemed to her unscalable. The billowy clouds,
surcharged with electric fluid, shut in over head, and "poured
out water." The darkness of night coming on, enveloped the
isle. Repeated flashes of vivid lightning showed, amid the darkness, the dimensions and strength of her prison. The thunders
rolled in awful majesty over the ocean and mountains. Peal
after peal reverberated through the deep valley, and echoed from 
the lofty hills. She looked anxiously around upon the fearful
scene, and thought of her owir snug apartments now inaccessible.
For once her courage wavered, and her hopes of ever leaving the
famous Waipio valley failed her.
So darkness and danger have sometimes hung over our young
mission, and that infant nation whom we were attempting to
guide out of deep embarrassment and gloom, when we seemed
ready to be " swallowed up quick."
She looked upward for help and comfort. The storm passed
away. Joy cometh in the morning. The light in greater splendor beamed on the charming vale, making it more charming after
the needful rain. And in due time the egress from the valley,
as from every dark and painful strait into which that mission or
that newly instructed nation has been brought, was made practicable and pleasant, though accomplished by timely, energetic,
up-hill toil. So we, ascending the great steep near the sea, retired
from the limits of this interesting Hawaiian valley, and took our
course to Hilo, where a wonder-working God had begun especially
to record his name.




384 VISIT OF TIlE CHIEFS TO HILO-DEDICATION-BAPTISM.


Attending to the general objects of the journey, the company
reached Waiakea in a few days, where we found Mr. and Mrs.
Goodrich and Mr. and Mrs. Andrews encouraged by the progress
of the work, the Lord working with them.
A large church having been just completed there, was, during
the visit of the regent and her company, dedicated to the worship
of God on the 15th of October. A great concourse of the people,
who for six years had been favored with the incipient means of
knowing the Gospel and learning to read it, assembled in and
about the house to join in its dedication. Many attentively listened to the dedication sermon from Isaiah Ixvi., 1, 2. "Thus
saith the Lord, The heaven is my throne, and the earth is my
footstool: where is the house that ye build unto me? and where
is the place of my rest? for all those things hath my hand made,
and all those things have been, saith the Lord: but to this man
will I look, even to him that is poor and of a contrite spirit, and
trembleth at my word."
The hundredth Psalm, in their language, was solemnly chanted
in a very impressive manner by twenty-four singers from Oahu,
aided by the missionaries. The juvenile king made an address
extemporaneous, and so much founded on the sermon, or according with it, as to show that he had heard and understood it, could
approve its sentiments, and recommend to his people the humble
and devout service of that God who had been set forth in the
sermon. He also offered a prayer in a decorous and suitable
manner, much to the satisfaction of Kaahumanu and others, who
longed to see him not only almost but altogether a Christian.
The next day the chiefs, in their civil capacity, called the
people together, and made known to them their will. Kaahumanu, and the young king, who had some want of confidence in
his own powers, being encouraged and cheered on by his friends,
addressed the people in a dignified and appropriate manner.
When the chiefs had communicated their thoughts, we were
entertained and edified by the powers of Bartimeus, the blind
orator, who has often delighted us with his fervid harangues, and
who made a neat, warm, and impressive appeal, with good voice
and enunciation, and manly and appropriate gesture.
At a meeting in the evening, several presented themselves as
candidates for admission to the church, and were carefully
examined as to their faith and experience. Several appeared to
understand, believe, and love the fundamental doctrines of the
Gospel, and to be built on the solid foundation; but some failed
to give the requisite evidence of true conversion to Christ.
The ensuing Sabbath I endeavored to unfold to a great
assembly the instruction contained in Romans viii., 1: " There
is, therefore, now no condemnation to them which are in Christ
Jesus, who walk not after the flesh, but after the Spirit;" and
assisted Mr. Goodrich in administering the ordinances. We had
occasion for thankfulness in receiving to fellowship five new




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IIRAQI
Wallis
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Taipei
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VIEW OF HAWAII FROM MOKUOLA.


385


members, and in witnessing there such demonstrations of interest
in the Christian religion, where, a little before, unbroken darkness, degradation, and alienation from God had prevailed. The
company of believers appeared to be refreshed, and it was
remarked by one of the missionaries, that Hilo had never before
had such a Sabbath.
Before leaving the place I visited the unique islet, Mokuola, the
ancient place of refuge, in Hilo bay.  I was struck with the
grandeur, extent, and beauty of the scenery presented to the eye
by Hawaii. Here appeared the smooth bay of Hilo and its ample
beach sweeping round in graceful curvature, skirted with hamlets
and cottages amounting to three or four hundred habitations,
verdant banks, shrubbery, and a variety of trees,-the tall, valuable, and uncivilized cocoa-nut, and the shady, noble, useful
bread-fruit. Among the scattered trees rose the humble yet capacious thatched church,just dedicated to Almighty God forthe use of
the thousands of the population of Hilo and Puna, and near it, the
shapely, two story, decently finished mission-house, painted white,
with its neat little portico, and raised pannel Koa door, furnishing
a slight specimen of civilization, and symbol of domestic comfort,
amid the richness and roughness of Hawaiian foliage.  There
the more frail and widely scattered dwellings of the farmer and
fisherman were seen, some just raising their dingy tops above the
foliage of bananas, sugar-cane, and shrubs, and some, in bold relief, standing upon a green bank or mound and others, shaded by
a single tree or copse of trees.  Here extended lawns, dense
groves, and extinguished, grass-covered craters presented a variety
of verdure, from the lightest to the deepest green. Beyond these,
along the temperate zone of the island, f6r many miles, stretches
the belt of forests around the waists of the mountains.  In the
north-west, rises majestically from its ample base more than
twenty-five miles in diameter, the gigantic Mauna Kea, at the distance of twenty-five or thirty miles, peering to the clouds and
exhibiting its slightly broken summit, more than 14,000 feet above
the ocean level. Then, further in the west and south-west the
country swells gradually, from the east and south, to the lofty
and ample dome of Mauna Loa, which presents its blue, extended
arch, at the distance of forty-five or fifty miles, and nearly equalling the height of Mauna Kea, its only rival in the Pacific, itself a
little continent of unnumbered strata of lava and other volcanic
matter, heaved up in the course of ages by vast volcanic power;
the upper 5,000 feet of its height remaining unclothed with vege.tation.
Such is the view of Hawaii from the bay of Hilo, a place
once distinguished by its springs and rivers, falls and fairs, violence and idolatries, but subsequently more so by its showers of
grace and the rising institutions of Christianity along its shores,
and its unsurpassed volcanoes in the rear.
Afteranother examination of candidates for church member25




386   SOCIAL INTERVIEWS AT HILO, AND VISIT TO OLAA.
ship, with Messrs. Goodrich and Andrews, we had a very pleasant
tea-party given by Mrs. A., where the chiefs and missionaries, as
at other places, were brought together in delightful Christian intercourse. Then, after a personal conversation between the young
king and myself on his spiritual concerns, I made my preparations
to return to my family, by the way of the active volcano, Kilauea,
on the flank of Mauna Loa, a day's journey, or about thirty miles
from Hilo bay.  On the 19th, I took leave of my fellow laborers
and of the chiefs. So many of my native friends came to see me
as to fill the room where I received them. I walked to the king's
lodgings to take leave of him and those around him-led in a
hymn, in which he joined freely, and in prayer.  After which,
many gave me their parting hand, and their aloha, with an additional aloha for Bi-na-mu wahine [Mrs. B.]. My faithful assistant, John Ii, and some others, set off with me for Olaa and
Kilauea, the great volcano. Kaahumanu, as a token of marked
civility and affection, accompanied me as far as she could conveniently, with her little two-wheeled car, when the great roughness and narrowness of the way required her to halt. I said to
her, " We have travelled together this path, as far as you can go
now; our persons must now be separated."  She very promptly
replied, with kindness and impressiveness, " I shall go with you,
and you will stay with me." Interchanging the parting aloha,
and proposing an interchange of signals, after passing the crater, she returned in her.car, and I mounted my horse, furnished
kindly by the chiefs for a part of the journey which was long
and fatiguing, for one debilitated as I had been.  But as we advanced, the way being rough, and the animal unshod, he severely
felt the inconvenience of the lava, became discouraged, and
moved so slowly, that I preferred to send him back, and make
my way on foot. Had I possessed the power and will ascribed
to me by some who have deigned to notice me, I might surely have
undertaken this journey in the palanquin or litter, or the humbler
hammock of a naval officer of sufficient fortune to employ willing
bearers.
The horse of my associate, John Ii, trying to avoid hurting
his feet on the bare lava, would persist in stepping upon the
grass and low shrubbery, beside the iron pathway, occasionally
thrusting a foot into a hole or crevice in the rocks, to the
no small inconvenience and danger both of the horse and his
rider.
Towards evening, we reached Olaa, an inland settlement; met
a few of the inhabitants, spoke to them of the great salvation, were
fed and lodged there, and the next day, before noon, we reached
an elevation of some 4000 feet at the distance of twenty miles
from Hilo bay.
Approaching the great crater of Kilauea, we had a fine view of
the magnificent dome of Mauna Loa, stretching on some twenty
miles beyond it, and rising above it to the lofty height of ten




VISIT TO KILAUEA-ITS DIMENSIONS.


387


thousand feet. Evidences of existing volcanic agency multiplied
around us; steam, gas, and smoke, issued from sulphur banks on
the north-east and south-east sides of the crater, and here and there
from deep and extended fissures connected with the fiery subterranean agency; and as we passed circumspectly along the apparently depressed plain that surrounds the crater, we observed an
immense volume of smoke and vapor ascending from the midst of
it. At the same time, and from the same source, various unusual
sounds not easily described or explained, fell with increasing intensity on the ear.  Then the angry abyss, the fabled habitation and throne of PELE, the great ex-goddess of the Hawaiians,
opened before us.
Coming near the rim, I fell upon my hands and knees, awestruck, and crept cautiouslyto the rocky brink; for with all my natural and acquired courage, I was unwilling at once to walk up to the
giddy verge and look down upon the noisy, fiery gulf beneath my
feet. Shortly, however, I was able to stand very near and gaze
upon this wonder of the world, which I wish 1 could set before
my readers in all its mystery, magnitude, and grandeur.
It is not a lofty cone, or mountain-top, pointing to the heavens,
but a vast chasm in the earth, five or six times the depth of
Niagara Falls, and seven or eight miles in circumference. It is
situated on the flank of a vast mountain, which has been gradually piled up by a similar agency during the course of ages. Such
is the extent and depth of Kilauea, that it would take in, entire,
the city of Philadelphia or New York, and make their loftiest
spires, viewed from the rim, appear small and low.
But neither cities nor meadows, neitherswater nor vegetation, can
be found in this chief of the " deep places of the earth," but a lake
of lava, some black and indurated, some fiery and flowing, some
cooling as a floating bridge over the fathomless molten abyss
seven times hotter than Nebuchadnezzar's hottest furnace, and some
bursting up through this temporary incrustation, rending it here
and there, and forming mounds and cones upon it. The immense
mass, laboring to escape, pressed against the great crater's sides,
which consisted not of a frail Chinese wall built by human hands
to resist human strength, but an irregularly elliptical wall of
basaltic rocks, extending a thousand feet above the surface of the
lava lake, and to unknown depths below.
Six hundred feet below the verge stretched around horizontally
a vast amphitheatre gallery of black indurated lava, once fluid,
on which an army of one hundred thousand men might stand to
view the sublime spectacle, beneath, around, and above them.
While through the eye the impressions of grandeur, strong at
first, increased till the daylight was gone, the impressions received
through the ear were peculiar, and by no means inconsiderable.
The fiercely whizzing sound of gas and steam, rushing with varying force, through obstructed apertures in blowing cones, or
cooling crusts of lava, the laboring, wheezing, struggling, as of a




388


EXTENT AND PERPETUITY OF ITS ACTION.


living mountain, breathing fire and smoke and sulphurous gas
from his lurid nostrils, tossing up molten rocks or detached portions of fluid lava, and breaking up vast indurated masses with
varied detonations, all impressively bade us stand in awe.
When we reached the verge, or whenever we came from a little
distance to look over, these strange sounds increased as if some
intelligent power, with threatening tones and gestures, indignant
at our obtrusiveness, were forbidding our approach. The effect
of this on aboriginal visitors, before the true God was made
known to them, may have been to induce or confirm the superstition that a deity or family of deities dwelt there, recognised the
movements of men, and in various ways expressed anger against
them.
If my fellow-travellers had not been cured of their superstition, or had not known me to be decidedly opposed to all idolatry,
and particularly to the worship of Pele, they might naturally have
mistaken my almost involuntary prostration as an act of religious
homage to this discarded Hawaiian deity, which they and their
fathers had been accustomed to regard as extremely unpropitious.
But the missionaries had set at naught the tabus of this deity, and
Kapiolani had invaded the same, and, descending into this crater,
had, in a heroic and Christian manner, there acknowledged Jehovah as the only, true God, and proclaimed to her countrymen that
this was but one of the fires which he has kindled and controlled.
This, John Ii and others with me, were ready devoutly to acknowledge.
When, seven years before our visit, Messrs. Ellis, Thurston,
Bishop, and Goodrich, accompanied by Mr. Harwood, in 1823,
visited this yawning gulf in opposition to the wishes of their native guide, who refused to conduct them thither, they said of it
in " The Tour round Hawaii:"
" The bottom was filled with lava, and the southwest and northern
parts of it were one vast flood of liquid fire in a state of terrific ebullition, rolling to and fro its fiery surge and flaming billows. Fifty-one
craters of -various form and size rose like so many conical islands
from the surface of the burning lake. Twenty-two constantly emitted columns of grey smoke, and pyramids of brilliant flame, and many
of them at the same time vomited from their ignited mouths, streams
of fluid lava, which rolled in blazing torrents down their black, indented
sides, into the boiling mass below."
The surface of this body of lava is subject to unceasing
changes from year to year; for " deep calleth unto deep," and the
billows of this troubled ocean " cannot rest."
As night approached we took our station on the north side on
the very brink, where we supposed we should be able the most
securely and satisfactorily to watch the action of this awful laboratory, during the absence of the light of the sun. Though the
spot where we spread our blanket for a lodgment had been con



FEARFUL LODGE-GRAND NIGHT VIEW —THEORY.       389
sidered as the safest in the neighborhood, there was room for the
feeling of insecurity, which some who had preceded me have
thus described: " The detachment of one small stone beneath, or
a slight agitation of the earth, would have precipitated us amid
the horrid crash of falling rocks, into the burning lake."  Had I
believed the danger so imminent, I should have thought it prudent
to take a position somewhat further off. The mass which sup.
ported us had doubtless been shaken a thousand times, and was
very liable every hour to be shaken again; but being in the short
curvature of the crater, like the keystone of an arch, it could not
easily be thrown from its position by any agitation that would naturally occur while this great safety valve is kept open, or the numerous fissures around it, reaching to the bowels of the mountain,
convey harmlessly from unknown depths, gases, and volumes of
steam, generated where water comes in contact with intense volcanic heat. Our position was about four thousand feet above the
level of the sea, and one thousand above the surface of the lake.
The great extent of the surface of the lava lake; the numerous
places in it where the fiery element was displaying itself; the
conical mouths here and there, discharging glowing lava overflowing and spreading its waves around, or belched out in
detached and molten masses that were shot forth with detonations,
perhaps by the force of gases struggling through from below the
surface, while the vast column of vapor and smoke ascended up
towards heaven, and the coruscations of the emitted, brilliant
lava, illuminated the clouds that passed over the terrific gulf, all
presented by night a splendid and sublime panorama of volcanic
action, probably nowhere else surpassed.
Had Vulcan employed ten thousand giant Cyclops, each with
a steam engine of one thousand horse-power, blowing anthracite
coal for smelting mountain minerals, or heaving up and hammering to pieces rocks and hills, their united efforts would but begin
to compare with the work of Pele here.
There was enough of mystery connected with the experiments
going on before our eyes, to give ample employment to fancy and
philosophy, and materially to enhance the sublimity of the fearful scene. For it might be asked, How can such an immense mass
of rocks and earth be kept incessantly in a state of fusion without fuel or combustion? Or by what process could such solid
masses be fused at all, in accordance with any mode of generating
heat with which we are acquainted? If therebe combustion in the
crater adequate to the melting of such vast masses of substances,
so hard, rocky, and earthy, why is there an accumulation of the
general mass, so that millions of cubic fathoms are, from time to
time, added to the solid contents of the mountain?  But if the
bowels of the mountain are supposed to be melted by intense heat
in some way generated, could they be heaved up by the expansion
of steam or gas, while an orifice equal to three or four square miles,
like that of Kilauea, or the terminal crater on the same mountain,




390    EXPLORING THE SURFACE OF THE LAVA LAKE.


is kept open; for steam and gas might be supposed to pass through
the fluid masses and escape, instead of raising them from a depth,
just as steam rises from the bottom of a boiling caldron, without
materially elevating the surface of its contents.
But if with one class of geologists we suppose the interior of
the earth to be in a molten or fluid state, as, perhaps, originally
created, and that Kilauea and other volcanoes are but openings to
that subterranean, fiery, central ocean of red or white hot matter,
we have no faint illustration of the bold imagery used by the
sacred writers, and of their phraseology, which seems hyperbolical
or even paradoxical, " the bottomless pit," " the fire that is not
quenched," " the lake that burneth with fire and brimstone," "the
smoke of their torment ascendeth up for ever and ever."
If such a fluid mass constitutes the main portion of the interior
of the earth, it is literally " bottomless," and the opened surface,
like that of Kilauea, may be strictly called a lake, a lake of fire,
and as sulphur and particles of the sulphuret of iron are present,
it may be called "a lake that burns with fire and brimstone."
After gazing at the wonderful phenomenon some twenty hours,
taking but a little time for repose, I found the sense of fear subside, and curiosity prompt to a closer intercourse with Pele and
a more familiar acquaintance with her doings and habits.  Many
who try the experiment, though at first appalled, are ready, after
a few hours, to wend their way down the steep sides of the crater.
Thus we descended into the immense pit from the north-east side,
where it was practicable, first to the black ledge or amphitheatre
gallery, and thence to the surface of the lava lake.  This we
found extremely irregular, presenting cones, mounds, plains, vast
bridges of lava recently cooled, pits and caverns, and portions of
considerable extent in a movable and agitated state. We walked
over lava which, by some process, had been fractured into immensely large slabs, as though it had been contracted by cooling,
or been heaved up irregularly by the semi-fluid mass below. In
the fissures of this fractured lava, the slabs or blocks two feet
below the surface were red hot.  A walking stick thrust down
would flame instantly.
Passing over many masses of such lava, we ventured towards the
more central part of the lake, and came near to a recent mound,
which had probably been raised on the cooling surface, after our arrival the day before. From the top of it flowed melted lava, which
spread itself in waves to a considerable distance, on one side then
on the other, all around. The masses thrown out in succession,
moved sluggishly, and as they flowed down the inclined plane, a
crust was formed over them, darkened and hardened, and became
stationary, while the stream moved below it; the front of the mass,
red hot, pressed along down, widening and expending itself, and
forcing itself through a net-work, as it were, of irregular filaments
of iron, which the cooling process freely supplied. This motion
of a flowing mass, whether larger or smaller, seen from the rim




GENTLE INTERNAL ERUPTION-VOLCANIC PRODUCTIONS. 391
of the crater by night, gives the appearance of a fiery surf or a
rolling wave of fire, or the dancing along of an extended semicircular flame on the surface of the lake. When one wave has expended itself, or found its level, or otherwise become stationary,
another succeeds and passes over it in like manner, and then
another, sent out,as it were, by the pulsations of the earth's open
artery, at the top of the mound. This shows how a mound, cone,
pyramid, or mountain, can be gradually built of lava, and wide
plains covered at its base with the same material.
We approached near the border of some of these waves and
reached the melted lava with a stick two yards long, and thus did
gross violence to Pele's tabu. I thus obtained several specimens
red hot from the flowing mass. I have since had occasion to be
surprised at the absence of fear in this close contiguity with the
terrible element, where the heat under our feet was as great as
our shoes would bear, and the radiating heat from the moving
mass was so intense that I could face it but a few seconds at a
time, at the distance of two or three yards.  Yet, having carefully observed its movements awhile,I threw a stick of wood upon
the thin crust of a moving wave where I believed it would bear
me, even if it should bend a little, and stood upon it a few moments. In that position, thrusting my cane down through the
cooling, tough crust about half an inch thick, I withdrew it, and
forthwith there gushed up of the melted flowing lava under my
feet enough to form a globular mass two and half or three inches
in diameter, which, as it cooled, I broke off and bore away as
spoils from the ancient domain and favorite seat of the Diana of
the Hawaiians. Parts in violent action we dared not approach.
There is a remarkable variety in the volcanic productions of
Hawaii,-a variety as to texture, form., and size, from the vast
mountain and extended plain, to the fine drawn and most delicate vitreous fibre, the rough clinker, the smooth stream, the
basaltic rock, and masses compact and hard as granite or flint,
and the pumice or porous scoria, or cinders, which, when hot,
probably formed a scum or foam on the surface of the denser
molten mass.
Considerable quantities of capillary glass are produced at
Kilauea, though I am not aware that the article is found elsewhere on the islands.  Its production has been deemed mysterious., In its appearance it resembles human hair, and is among
the natives familiarly called " Lauoho o Pele "-the hair of Pele.
It is formed, I presume, by the tossing off of small detached portions of lava of the consistence of melted glass, from the mouths
of cones, when a fine vitreous thread is drawn out between the
moving portion and that from which it is detached. The fine
spun product is then blown about by the wind, both within and
around the crater, and is collected in little locks or tufts.
Sulphur is seen, but in small quantities, in and around the
crater, and at a little distance from the rim there are yellow




392    IMMINENT DANGER TO VISITORS AT KILAUEA.


banks on which beautiful crystals of sulphur may be found. In
one place, a pool of pure distilled water, condensed from the
steam that rises from a deep fissure, affords the thirsty traveller
a beverage far better than that of the ordinary distiller.
There is, however, a gas produced by the volcano highly deleterious, if breathed often or freely. This is one source of danger
to the visitor, which, while I was down a thousand feet below the
rim, produced a temporary coughing.
I was, perhaps, too venturesome; but other visitors have been
far more so.
Dr. Judd having become familiar with volcanic power, in his
ardor to secure valuable and very recent specimens of Pele's
productions for the U. S. Exploring Expedition, on the visit of
Comn. Wilkes and his company to this crater, descended to the
surface of the lake, and then into a sub-crater, in the midst of the
larger. While busily engaged there collecting specimens, a sudden bursting up of a huge volume of fluid lava from the bottom
of the sub-crater alarmed him, and threatened speedily to overwhelm him. He sprang to escape, but finding the rim overhanging, he could not scale it where he was. The flowing mass was
now too near him to allow him to return to the place where he
had descended, and its radiating heat too intense to be faced.
Escape without aid was hopeless. The natives of the company
about the brink, alarmed for themselves, were flying for their
lives. The doctor, giving himself up for lost, offered a prayer
to Heaven, and that moment, the last to be availing, a friendly
and resolute Hawaiian, who had been a pupil at the mission
seminary, compassionating the exposed sufferer, and facing the
approaching fiery volume, and braving its intense heat, exposed
his own life, reached down his strong hand, and firmly grasped
the doctor's, who, by their united exertions and the blessing of
Heaven, escaped with his life from "the horrible pit" and a fiery
grave. A mighty current instantly overflowed, and they ran for
their lives before the molten flood, and ascended from the surface
of the abyss to the lofty rim with heartfelt thanksgiving to their
great Deliverer.*
This proves the real danger of meddling with Pele's palace
and trifling with her power. Had this occurred in the days of
unbroken superstition, it would doubtless have been ascribed to
the anger of that false deity, and multiplied her worshippers.
But now such a deliverance was justly ascribed to the care and
power of Jehovah, the knowledge of whose attributes displayed
in the works of creation, providence, and grace, has introduced
the Hawaiian race into a new life.
Kilauea may be regarded as one of the safety valves of a bottomless reservoir of melted earth below the cooled and cooling
crust on which mountains rise, rivers flow, and oceans roll, and
cities are multiplied as the habitations of 'men.  It has been
kept open from time immemorial, always displaying active
* See U. S. Ex. Ex. vol. iv. p. 173.




EXTERNAL ERUPTIONS-JOURNEY ACROSS THE WILDERNESS. 393


power. The circumambient air which carries off the caloric,
sometimes aided by the rain, is incessantly endeavoring to shut
this valve, or bridge over this orifice of three or four square miles
of the fiery abyss. Sometimes the imperfect bridge of cooling
lava is pierced with half a hundred large, rough, conical chimneys,
emitting gas, smoke, flame, and lava; and sometimes the vast
bridge is broken up, and the cones submerged, and probably fused
again by the intense heat of the vast fluid mass supplied fresh
from the interior. This mass rises gradually higher and higher,
hundreds of feet, till by its immense pressure against the sides of
the crater, aided, perhaps, by the power of gas or steam, it forces
a passage for miles through the massive walls, and inundates with
its fiery deluge some portion of the country below, or passing
through it as a river of fire, pours itself into the sea at the distance of twenty-five miles, thus disturbing with awful uproar the
domain of Neptune, and enlarging the dominions of the Hawaiian
sovereign.
The whole island, with its ample and towering mountains, is
often shaken with awful throes, and creation here '4 groaneth and
travaileth in pain."
In July, 1840, a river of lava flowed out from Kilauea, and
passing some miles under ground, burst out in the district of Puna,
and inundated a portion of the country, sweeping down forests,
and as a river a mile wide, fell into the sea, heated the waters of
the ocean, making war upon its inhabitants, and by the united
action of this volcanic flood and the sea, formed several huge
rough hills of sand and lava along the shore.
A similar flood has subsequently been poured from the summit
of Mauna Loa, flowing with terrific force for weeks, and thus elevating a portion of the region between Mauna Loa and Mauna
Kea. This grand exhibition could be seen from the missionary
station at Hilo, a distance of about forty miles.
After spending about thirty hours at Pele's chief seat, we set
off, towards evening, on the 21st, to cross the wilderness to Waimea, which required the time of a little more than two days and
two nights. Walking till late, we laid ourselves down where we
could find a place. The next day we continued our journey northwardly, towards Mauna Kea, lodging out in the wilderness, in
the same manner, at night, the majestic mountain being half a day's
walk to the north of us.
Rose at four o'clock from our mountain couch,-a day's journey from any human habitation; saw lightning at a great distance
at sea-our elevation being 4000 or 5000 feet; packed our sleeping
kapa; offered our morning sacrifice in these solitudes of the centre of Hawaii, and as the day dawned, set forward on our journey. We passed over several large tracts of lava, of different
kinds, some smooth, vitreous, and shining, some twisted and
coiled like huge ropes, and some consisting of sharp, irregular,
loose, rugged volcanic masses, of every form and size, from an




394      CROSSING MAUNA KEA-KAAHUMANU'S NOTE.
ounce in weight, to several tons, thrown, I could not conceive
how, into a chaos or field of the roughest surface, presenting a
forbidding area, from one to forty square miles in extent, and
though not precipitous, yet so horrid as to forbid a path, and defy
the approach of horses and cattle. In the crevices of the more
solid lava we found the ohelo, somewhat resembling the whortleberry, nourished by frequent showers and dew. At ten o'clock,
we halted for breakfast; raised a smoke, as a signal for the horse
keeper, at the watering-place, at the south base of Mauna Kea, to
approach, and moved on, till twelve o'clock, when I was very
glad to see and mount the horse sent over from Waimea to meet
me. Our company having become considerably scattered, and
pressing on, under a mid-day, tropical sun, were soon collected
together by the loud shout, " Here's water," made by the keeper
of the horse, who had very considerately brought us a calabash
from Waihalulu, cold and sweet, for the refreshment of our weary
and thirsty travellers. We drank round, and this gourd bottle
soon sounded empty. I mounted and set forward with comfort
and revived courage, leaving most of the company to proceed at
their leisure. One of the keepers of the horse wishing to accompany me, girded up his loins, and like Elijah before Ahab, ran
cheerfully before me, westward, along the south side of Mauna
Kea, about ten miles, then northward, over its undulated, western
slope, about the same distance. We halted on the ridge, half an
hour, then pressed on till six o'clock, when the sun, having finished his daily race, sank with great grandeur and beauty into the
western waters of the vast Pacific, sending back a pleasant farewell to the clouds that hung over Hualalai, Mauna Loa, and Mauna
Kea, the three Hawaiian mountains, and shooting upwards his diverging rays with peculiar beauty, after the last limb of his broad,
golden disk had disappeared. About seven, we reached Waimea,
thus completing my excursion of about 175 miles, with improved
health for resuming the labors of the station.
Kaahumanu and her company passed on through Puna and Kau,
and came to Kealakekua Bay, in Kona, in the course of about two
months. Before they left Hilo, she addressed the following characteristic letter to the chiefs at Oahu:" HILO, OCT. 31ST, 1830.
" Great love to you, O Jochebed. This is my thought for you two;
The words your son gave you in charge, do you remember, lest you both
become quite listless. Let it be a remembrancer for you both, in the
name of Christ, that it may be well with you. That thought is done.
"Here also is this thought of mine for you two-The voice of the Palani
[Frenchman or Papist] who assented to us before; do you two look
at his after course, and if he renews his work, it will be your duty to
send him away, that he may be entirely separated.* That thought is
finished.
* E pono ia olua e hookuke aku ia ia a kaawaZe.




PULPIT AND CONGREGATION AT WAIMEA.


395


"' And this is my sentiment foryou, Matthew Kekuanaoa. Your shipmaster fires a gun, on the Sabbath day,, morning and evening. He mea
pono anei ia, ia oe la? Ea! [Is this right, in your esteem?. Attend!]
Just that is my thought for you. May you and we be saved through
Jesus.  Amen.
" ELIZABETH KAAHUMANU."
She inserts Kinau's Christian name, Jochebed, the mother of
Moses, Lot, Alexander, and Victoria, but evidently includes Liliha, as having been jointly intrusted with the affairs of Oahu,
and reminding them of the charge given by the young king, on
leaving that place; refers particularly to the leading French intruder, and gently reproves Kinau's husband, for what sheregards
as desecrating the Sabbath, by one at Hilo bay, in his employ;
and indicates her opinion that the violation of the Sabbath by the
commander of the vessel, may implicate the owner, if he has not
properly guarded against it. It is presumed that if she had sent
a ship to take whales, she would have ordered the captain and
crew not to take them on the Sabbath.
While the travelling chiefs were in the southern part of Hawaii,
Gov. Adams and the people of the northern part prosecuted and
completed the building of a convenient church at Waimea. To
encourage them in that work, and to increase its advantages, both
for the preacher and hearer, I managed to turn the pillars,
balusters, and newels for a pulpit, neat, decorous, commodious,
and suited to a large, rude thatched house, and to an indigent,
uncultivated people, dwelling in the poor, frail, temporary habitations of Hawaii. From two rough, green logs of the forest, two
pillars, eight or ten inches in diameter, and six feet in length, were
produced; whether of the Tuscan or Hawaiian order, is immaterial,
provided they were sufficiently plain, neatpolished, and shapely,
and made to answer their main purpose. Placed about four feet
apart, in front, they served to support the pulpit floor three feet
high, the head of the stairs and stair-rails, and on their top a table
for the preacher's book and notes, giving to the structure put together by a carpenter, the appearance of finish, firmness, and
utility. Many a preacher waits unduly for a pulpit to be made
ready to his hands, who will not find a better place than that in
Waimea, to plead the cause of God with his fellow worms. The
house was used for public worship as soon as it was covered, and
many a true-hearted herald of the Prince of Peace would rejoice
to see what has often been seen there-a multitude of immortal
beings, withdrawn from idolatry, and sitting, with attentive eyes
and ears, to hear the messages of love from Heaven.  Here an
old, grey-headed warrior, and there, a once deluded, murderous
mother; here an agent of the bloody priests, accustomed to the
work of aiding the sacrifice of human blood, and there, groups of
those who once shuddered at his presence; here the young man
and the young woman just entering on life's stage, and there, intermingled with the aged, middle aged, and the young, the chil



396


JOURNEY FROM WAIMEA TO KAAWALOA.


dren but just old enough to begin the studies of the Sabbath
school,-but soon, should their lives be prolonged, to be the acting
portion of a generation engaged for good or evil; and sometimes,
rulers and subjects waiting, as equals, in the presence of the King
of kings. Such at that period, was this new and interesting
field, where many golden sheaves have been, and are to be
gathered for the divine Lord of the harvest.
The new station being fairly commenced, Mr. Ruggles and
family returned and resumed their labors at Kaawaloa, from which
they had been absent almost a year. I remained with my family
another month, each week encouraged by the appearance of bud
and blossom in this wilderness; and then, not without some conflict in our feelings, retired from this interesting spot where my
health had been benefited, the Lord's work begun, and the way
prepared for the weary to recruit, and for the strong to lay out
their strength in the care of a large population.
The dedication of the house of worship was deferred till the
chiefs, in their circuit of the island, should be again at Waimea.
They had desired me to meet them, in the meantime, at Kealakekua, where they designed to halt for a week or two.  Being
now informed of their arrival there, I undertook the journey
across, with my family. The supposed distance is sixty or more
miles. The region, for the most part, was uninhabited and unfrequented; but we had little fear of being harmed; on the contrary, we relied, with confidence, on such aid from the kindhearted people, for whose benefit we had now labored ten years,
as it was in their power to afford. All things being arranged, we
started on our way, Dec. 29th. Passing the principal haunts of
the numerous wild cattle, some herds of which we saw at a distance, and Mauna Kea on the left, we made our way southward,
over lava and through the desert, between that mountain and Hualalai on the west. Just at evening, the second day, we found
ourselves wandering in a doubtful course, none of the natives with
us being able to set us right.
Night coming on, we pitched our temporary tent midway between the summits of Haulalai and Mauna Loa, and rested comfortably under the protection of the Watchman of Israel. Waked,
and rose refreshed, at day-break, in the heart of Hawaii, where
nothing of the surrounding ocean appeared. Aiming at the supposed position of Kaawaloa, we struck across a rough field of
lava, exceedingly sharp and difficult to pass, marked with rugged
rocks, cliffs, ravines, shrubs, and trees.  About ten o'clock we
came into a track, leading over sand, towards Kaawaloa.
In these solitudes, some twenty miles from Kealakekua, we
unexpectedly fell upon an ancient temple of the Hawaiian gods,
built in a dreary wilderness, far from the habitations of men.
With what feelings must this gloomy monument of superstition
have been erected, and since regarded by dark, idolatrous natives,
who bowed to the power of Pele, or other imaginary deities even




ANCIENT TEMPLE IN THE WILDERNESS.


397


less worthy of regard!  Its form, though of little consequence
compared with its abominable design, is a square, 100 feet on a side.
Its walls, built of the fragments of ancient lava, were eightfeet high,
and four feet thick. Its entrance was by a door-way, in the middle
of the wall, on the north side. The enclosed area is divided, first by
an aisle, from the door to the opposite wall. On each side of this
aisle was a wall about half a yard in height and thickness. The
two main divisions were sub-divided by similar walls, at right
angles with the aisle, into, three apartments each.  Around the
principal structure, and at the distance of ten to twenty feet,
there were eight pyramids, about twelve feet in diameter, and
twelve to fifteen in height. Connected with the south-western
pyramidal pile, was a small enclosure or court.
Our fellow travellers, John Ii and others, now initiated into the
Christian doctrine, regarded these monuments of superstition, as
relics of the work of Satan, and proofs of his triumphs over the
generations that had passed away. Some of them now united
here in offering to Jehovah, the God of Abraham, Isaac, and Jacob,
a morning sacrifice of prayer and praise.
At almost every step for sixty miles we were reminded of Pele's
power. Our road was not Macadamized, but Peleized, and by no
means inviting. That day, I was thrice unhorsed, in this rough
wilderness. Once my horse threw me from my saddle, upon my
feet, by breaking through a shell covering of a cavity in the lava,
while trotting, and in another case, by dropping both fore feet
suddenly down from a rock, throwing both saddle and rider over
his head, while his hind feet remained on the rock; and in
another instance, still more hazardous, I was dismounted by his
plunging his hind legs down into a deep chasm in the lava, which
appeared to have been caused by the heaving up of this part of
the island, by some subterranean force rending its iron structure,
and making a long, well-defined, perpendicular fissure, fourteen
or fifteen inches wide, of an unknown depth, and sufficient to
swallow up a regiment. The vigorous struggles of the animal
to extricate himself were unavailing; and would, unassisted,
have been hopeless. A second attempt, on our part, to aid him,
was successful in bringing his legs out of the fearful chasm, and
he rose on solid footing, and pursued the journey as before through
this rough region.
Fifty of the men of Naihe's district came out some twelve miles
cheefully to meet us and help us on. Bearing off to the west, we
passed through a dense wood, which affords good timber of a
larse size, and came out upon the southern slope of Mount Hualalai, where, looking over upon the region between Kailua and
Kealakekua, we had a fine view of the ocean.
The sun soon set, and we advanced by twilight some two miles,
when the darkness of Saturday night came on, and the natives,
particularly the fresh company from Naihe, who best knew the
way, were reluctant to proceed in the dark, in the responsible




398


ARRIVAL BY NIGHT AT KUTAPEHU.


work of conveying Mrs. B. and three little children to their destination. But it was contrary to our wishes to lodge and spend
the Sabbath there, or to finish our journey Sabbath morning to
the place where I was expected to preach to the chiefs
and people; and besides, the illness of our youngest urged
us forward, to seek  relief for her.  Dependent on their
will, in trying circumstances, it was gratifying to see they could
appreciate our reasons for venturing forward.  Our Waimea
friends first moved, and were immediately joined by the others;
and we felt our way cautiously along, for an hour and a half, Mr.
Ruggles, meantime, meeting us, and leading the way towards his.habitation. Benighted in this dark wilderness, our eyes were, at
length, all gladdened by several large candle-nut torches which
Naihe and his excellent lady had the consideration to send us,
when they perceived we did not reach their settlement by daylight.
By the light of these torches, gleaming with different degrees of
brightness, on the luxuriant vegetation around us, our company,
now amounting to a hundred, passed quietly, in Indian file, along
a narrow foot-path, amid bananas, high grasses, fern ten or
twelve feet in height, shrubs, wild vines, and trees, till just before
the closing hour of the year, when we arrived with safety and
welcome at Mr. Ruggles's cottage, at Kuapehu, two miles from
Kaawaloa landing.




II II _ ----~~ - I- -


CHAPTER XVI.


TWELFTH YEAR OF THE MISSION, AND EIGHTH OF KAAHUMANU.1831.
Kuapehu and Kaawaloa-Native Christian Poetess-School examination at Kaawaloa-Visit of the chiefs at Kailua-Arrive at Waimea-Seditious movements
of Liliha-Council of chiefs at Lahaina-H-oapili takes charge of the fort at
Honolulu-Return of the chiefs from the windward-Appointment of Adams as
governor of Oahu-His struggles against the evils of the place-Temperance
Society among the natives-Dialogue with the king on temperance-Third reinforcement of the mission-Kaahumanu's letter to the Secretary of the American
Board-Removal of Papal priests-Establishment of the missionary seminary at
Lahainaluna-Removal of deified bones-Kaahumanu's last tour round OahuDeath of Naihe-Efforts of the papists.
ON the first day of the new year, I met the assembled chiefs
and people at Kaawaloa, and to our mutual joy opened to them
the Scriptures.
An attempt was made for the permanent establishment of the
Kaawaloa station at Kuapehu. Naihe and Kapiolani removed
and built there, and others gathered round them; but the people
of the district chiefly prefeired the shore station as more convenient to them.   But Kaawaloa, at the landing-place on the
north side of Kealakekua bay, however conveniently accessible
to the people of the district, who live much along the shores,
was cramped and rocky, being composed almost exclusively of
lava. It was hot, dry, and barren, affording neither brook nor
well, nor spring of fresh water, nor field, nor garden-spot for
plantation, though a few cocoa-nut trees, so neighborly to the
sea, find nourishment there. Kuapehu, about two miles inland,
east of the bold and volcanic cliff at the head of the bay, is, in
many respects, preferable as a place of residence. It is elevated
1500 feet above the sea; is airy and fertile, fanned agreeably by
the land breeze from the cold Mauna Loa by night, and the sea
breeze by day, making the temperature and climate about as
agreeable and salubrious as Waimea.     Scattered trees around,
and the forest a little further in the rear, the banana, sugar-cane,
upland kcalo, potatoes, squashes, goards, and melons, which its
soil produces; its high grasses, flowering shrubs, and wild vines,
all contrasted finely with the dry and sterile shore north of the
bay.   Besides the ordinary productions of the country, Mr. Ruggles, Naihe, and Kapiolani had a variety of exotics-the grape,
fig, guava, pomegranate, orange, coffee, cotton, and mulberry,




400


HAWAIIAN CHRISTIAN POETESS.


growing on a small scale, which is the most that can be said, as
yet, of these articles at the Sandwich Islands.
An honorable woman, a hoary-headed Hawaiian convert to
Christianity, Kekupuohi, who had been one of the wives of
Kalaniopuu, the king in the days of Capt. Cook, but now a member of the church at Kailua, visiting at the thatched cottage of
Mr. Ruggles, in the midst of this scenery, and having her attention agreeably attracted by a prolific grape vine, which spread
its fruit and foliage over the door, and by the various flowers and
fruits of the garden-like court, composed an interesting ode, in
her own tongue, descriptive in part of what struck her eye, and
in part of what is seen by faith, with her own reflections; of
which the following, considering the circumstances and the
authorship, is a paragraph of peculiar beauty, which, with much
pleasure, I have translated: —
L1 Once only has that which is glorious appeared.
It is wonderful and holy altogether.
It is a blooming glory of unwithering form.
Rare is its stock and singular, unrivalled:
One only true vine-it is the Lord.
The branch that adheres to it becomes fruitful:
It bringeth forth fruit; it is good fruit,
Whence its character is fully made known.
Let the fruitless branch of mere show be cut off,
Lest the stock should be injuriously encumbered,
Lest it be by it wrongfully burdened."
In this effusion of enlightened taste, admiring gratitude, and
pious regard to the "' Chief among ten thousands," as altogether
lovely, what a gratifying proof we have that Hawaiians can understand the Gospel, and that they do discriminate between the
form and spirit of religion, and that the converts appreciate the
importance of fruitfulness and fidelity, on the one hand, and the
reasonableness of church discipline on the other, " Lest the I True
Vine' should be dishonored and oppressed!"
Happy would it be for the church if her members in every
country entertained views as clear, as consistent and elevated, on
these important points as did this aged Hawaiian convert, once a
heathen queen, but at this period poor as to the shining things
of earth, whose habitation, wardrobe, and household furniture
together would not probably exceed in value one hundred dollars,
but as one of the C daughters of the Lord Almighty,) rejoicing
in the hope of a heavenly inheritance, and an everlasting crown,
into the actual possession of which we trust she has already
entered, to the praise of divine grace.
She had been the wahine of some forty men, and of several
of these at the same time. On hearing the Gospel, she was one
of the first on Hawaii to give heed to it, and to befriend its
teachers. Desiring to learn to read the Word of God, she entered
as a pupil; but from her advanced age, her dullness, and unre



DISPLAY AND EXAMINATION OF SCHOOLS.


4o


tentive memory, she found it difficult to learn even the alphabet
and remember it. Before she could read at all, the missionaries,
having the supervision of thousands, advised her to give up the
attempt to learn. But not satisfied to remain unable to read the
Scriptures, choosing one of her female attendants for her teacher,
she persevered till she accomplished her object, making her book
her daily companion. She put off her heathenism, and put on
Christianity as a conscientious Christian. One of the most attentive hearers and one of the first fruits of Kailua, she became an
ornament to the church, adorning her profession, and illustrating
the transforming power of the Gospel, and the grace of God to
the aged heathen who receive his offers of salvation.
During this visitation of the chiefs at Kaawaloa, numerous
schools were called before them to show themselves for examination. Their coming together presented a novel scene, exhibiting something of the taste and habits of Hawaiians. Long
processions of scholars and teachers, coming in from different
quarters, after dark, moved in single file with flaming torches of
the candle-nut, and loud-sounding conchs. Some of the schools,
with their torches and conchs, came winding along around the head
of Kealakekua bay, high on the steep and craggy precipices, which
once echoed back the thunder of the guns of Capt. Cook's ships
in hostile strife with the natives. Then near where that navigator
fell in the preceding generation, the schools, embracing thousands
of men, women, and children, just coming to the light, formed
an immense column, still flourishing their fiery banners, and
blowing their many shells of various keys, with as much spirit as
if they expected the fortifications of darkness were about to fall
before them.
This display was a sort of celebration of the arrival of the light
and their deliverance from idols, and was to the poor people
something like what the fireworks on Boston Common are to the
thirty or forty thousand who go out to gaze for an hour at the
shooting, soaring, arching, diverging, and exploding fire-balls
and bubbles on the anniversary evening commemorative of American Independence.
The sober examination of these numerous schools the next
day proved the existence of many little torch lights kindled along
those dark shores, which were enlightening the path of thousands,
and promising to aid them in picking out their way if they desired it, through this dark world to the heavenly city.
All appeared interested in the examination as a whole, and
while we could commend improvement and attention to sober
duties, we were not forward to rebuke their attempts at harmless
display on the one hand, or to teach them any kind of amusement
on the other, supposing this part of civilization not specifically
to belong to the calling of missionaries.
It may be proper to say here that the church and missionhouses of this station, some time after Mr. Ruggles, through loss
26




402


VISIT OF THE CHIEFS TO KAILUA.


of health, left the field, were located on the south side of Kealakekua Bay, a position which was supposed to accommodate the
people connected with the station better than the north side, or
Kuapehu in the rear.
Having completed their visit at Kaawaloa, the chiefs passed on
together to Kailua, where they were welcomed by Gov. Adams
and the missionaries.
On the 16th of January the chief rulers of the land, with the
exception of Kinau and Liliha, being there with their suites,
which added to the number and the interest of the meetings for
worship, the concourse at church on the Sabbath was immense.
It was a privilege for missionaries to lead them to the throne of
grace, and to press home the claims of the Gospel upon their
hearts. Very considerable portions of the members of all the
churches then existing in the group, at Kauai, Oahu, Maui, Hilo,
Kaawaloa, and Kailua, which this year had been declared distinct,
were present, with thousands of non-professors. Some appeared
to be feasted, comforted, and strengthened by the Word, and
others made to tremble. I was interested in the remark of my
young friend and pupil, Haalilio, that he was so weliweli, filled with
fear, that he could not look steadily at the preacher. After the sermon the largest numberof communicants, as was supposed, that had
ever sat down together at the Lord's supper in these islands,
there, in a solemn and joyous manner, celebrated the dying love
of their Savior.
The Tuesday and Wednesday following were devoted to the
examination of the fifty schools of this missionary station, in distinction from those at Waimea, Hamakua, and Kohala, not then
entirely detached from the Kailua station, under the active and
laborious supervision of Messrs. Thurston and Bishop.  The
number of scholars in the northern part of Kona were, men and
male youth, 1,520; women, 1728; of boys and girls, under ten
years, 566; total, 3,814; of whom 1,100 were able to read.
While we were at dinner, at Mr. Bishop's, on the 19th, the
sea rough and the wind driving on shore, the king's brig, Nio,
which was in sight from the door, broke from her moorings, and
was in imminent danger of being dashed on the rocks. The king
was so much interested, and so sure she would quickly be
wrecked, that he could not, he said, continue to look at her struggling in the surf, with her crew exposed; and turned his back
with exclamations of sorrow. Having been informed that the
brig had a cask of rum on board, I had a few days before invited
him to my chamber, and suggested the discharge of it into the
sea, as a precaution against harm, to which he consented. Now,
in her distress, in his trouble, and my own solicitude, I asked
him if the Jonah were overboard? He understood me, and said
he had ordered its kiola (casting away), and supposed it had
been done."  c        Then," I replied, " I think she will escape;"
and we were soon made glad to see her at the command of wind




CHIEFS MEETING WITH THE PEOPLE OF KONA.


403


and helm, passing safely the projecting point, north of Kailua village, in spite of the sea, and steering for Oahu. When it was
calm enough, the king went out with his men to try to raise the
anchor she had left, and by some means, fell from his boat into
the water; to him a small circumstance. Instantly recovering
himself and resuming his place in the boat, his clothes saturated
and all dripping, he snatched his gold hunting watch from his
pocket, to save it, if possible, from being penetrated and spoiled
by sea water, and handing it to a friend, with earnestness
resumed his labor. His father had been disposed to labor, and
most of the chiefs labor, more or less, with their own hands, on
special occasions; and sometimes in hard, dirty, and hazardous
work. On one occasion I saw many of the chiefs at Oahu, and
three or four hundred of the people, removing a rock, about nine
feet long and six feet thick, being about half embedded in the
earth, and estimated to weigh ten or twelve tons. They found it
difficult to dislodge it from its bed, by pulling with many ropes,
by main strength. A strong pair of oxen, belonging to the mission,
was added to the train, and it was dragged about twenty rods and
set up as an abutment, in the Waikiki wall, at the principal gateway through it.
The people of Kona were called to meet their chiefs at Kailua
on the 20th of January. The regent and her son breakfasted and
attended the morning devotions with Mr. Bishop's family.  The
regent desired to have the young prince address the people. The
steadily cherished desire in my breast, that my young pupil,
towards whom thousands of eyes were turning, might well consider his position, and throw his influence on the right side,
prompted me to encourage him, from the felicitous opportunity
to serve his country now afforded him, and the value of the interests at stake, to employ his best powers of eloquence to make
a good and deep impression on the minds of the people in favor
of national improvement.  He was teachable, and efforts to
transfuse our views into his youthful and wakeful mind were
not always in vain.  The missionaries and others were gladdened by his earnest, appropriate, and impressive address to the
people, who heard him with pleasure. Then the pillars of the
nation stood forth, one after another, Kaahumanu, Kuakini,
Naihe, and Kaikioewa, and offered able speeches, urging attention to the duties of good subjects, sincerity, faithfulness, kindness, and diligent attention to schools, and the means of salvation
now within their reach, and to the service of the true God.
Their object appeared to be to convince the people of the reasonableness and importance of regarding Christianity as the true
source of the intelligence and prosperity of the nation, and of the
future prosperity of the soul. They treated the subject as if they
respected the injunction, "( Seek first the kingdom of God," and
as if they understood the truth, that little or no valuable improvement can be permanently secured without the inculcation and




404


SCHOOLS AND CHURCH AT WAIMEA HAWAII.


adoption of Christian principles, such as were urged by the missionaries.
After the addresses, three missionaries and the king stood up
in front of the pulpit, and sang the translation or imitation of the
missionary hymn, " From Greenland's Icy Mountains,? just then
coming into use at the islands. The interesting meeting was, as
usual with Christian natives, closed with prayer to the Christians'
God, and the concourse dispersed with obviously pleasing impressions respecting the rulers and the value of Christianity.
The chiefs, to complete the business of their tour round this
island, proceeded to Waimea on the 25th and 26th, and attended
there the examination of the schools of northern Hawaii, and the
dedication of their new church. Mr. Ruggles, Mr. Bishop, and
myself, engaged in this service. Mr. R., as was his manner,
walked over lava fields and through forests, leaving the summit
of Hualalai on his right. Mr. B., according to his custom,
launched his boat, and taking advantage of the land and sea
breezes, proceeded along near shore, to Kawaihae. I accepted
the invitation of the young king, and sailed with him to Kawaihae, in one of his brigs. The second morning we reached
Waimea, we had a pleasant season of public worship on the Sabbath, with the people of Waimea and neighboring districts, and
those who came from other stations; then employed the last day
of January, and two or three of February succeeding, in examining, directing, and encouraging all the schools of Waimea, Hamakua, and Kohala, they having come to that place for the purpose.
In Waimea proper, there were 653 scholars, and in the rest of
Kohala, 1,050, making in Kohala, including Waimea, 79 schools,
and 2,703 scholars. From the interesting valley of Waipio, 498
scholars, and from the rest of Hamakua, 1,394; making in Hamakua, including Waipio, 67 schools, and 1892 scholars; total connected with the station, 145 schools, 145 native teachers, 4,595
scholars, of which 338 were children, and 4,257 adults. About
1,000 could read, and half that number write.
Before their dispersion, the closing service of this week's labor
was the solemn dedication of the new church, in which the young
king took a willing and active part.
Among the worshippers, a considerable number already gave
indications of loving the truth, as converts to Christianity. The
care of the station was soon after intrusted to the Rev. Mr. Baldwin, and subsequently to the Rev. Mr. Lyons.
During these proceedings at Hawaii, there were rumors and apprehensions of disturbances at Honolulu. Kaikeowa, of Kauai,
wishing to call the attention of the government to the danger to
the peace of the state, which he apprehended from the residence
and labors of the papal emissaries, had made an excursion to the
windward, and touching at Oahu and Maui, joined the other
chiefs at Hawaii, and now returned with them to Lahaina, on their
way to Honolulu.




EFFORTS OF PAPISTS.


40)5


While Kaahumanu and the king were engaged at the windward islands, the Romanists at Honolulu were erecting or enlarging their buildings, inculcating the Romish faith, and making a
diversion among the people without the consent and contrary to
the orders of the supreme authority, assuming that their right to
do so was from a higher power than Hawaiian rulers. Those of
the people whom they drew after them, and who received their
images and pictures, professed to worship a God different from
him whom the Christian chiefs and their missionaries worshipped.
Aside from the images, pictures, crosses, &c., to which they were
taught to bow with veneration, they claimed to serve ke akua
Palani, a French or Papal deity.
A very strong desire existed among the rulers generally that
the people should not be thus misled. Kaikioewa urged the
removal of the papal priests from the country, if it could possibly
be done by any reasonable method. He would have them once
more imperatively ordered to depart; and if they still refused,
for want of a vessel, he wished to procure a passage for them;
he would assume the debts of Boki, and pay them, if his creditors
would transport the papal priests from the islands; or he would
engage a foreigner to navigate one of the king's vessels for the
purpose; or if some foreigner should wish to charter one of the
government vessels for the purpose of traffic, he would recommend to give him the use of the vessel a certain number of
months, on condition that he remove the two papal priests to
some other country.
Meantime, Liliha having heard of the loss of her husband, and
apprehending she might lose her place as governess of Oahu,
made warlike preparations, purchased arms and ammunition, put
about a thousand men under arms, placed the men of Waianae in
the fort at Honolulu, choosing for her service those least friendly
to Kaahumanu's policy, for the purpose, as was supposed, of resisting the authority of the Queen Regent, as Boki her husband
nad before attempted to do.
Strenuous efforts were used by certain men, English, American and French, to make it appear that the title and office of
Regent once belonged to Boki, and afterwards to Liliha, and not
to Kaahumanu, a poor apology for seditious influence. A writer
in the " Annals of the Propagation of the Faith" says:
" Kaahumanu had always been ambitious to keep all the power in
her own hands. But her power was counterpoised by Boki, regent of
the realm, and governor of the young king. Boki was fond of foreigners, and showed himself favorable enough to the missionaries; but he
thought himself obliged to use management with the old queen. He
had a certain number of chiefs on his side. Several Americans and
some English were also on his side, because they were with reason
suspicious of Kaahumanu. The two consuls, English and American,
were particularly attached to him.?




40'6


SEDITIOUS MOVEMENTS OF LILIHA.


The editor of the Annals says in addition:
" The old Kaahumanu never forgot her ambitious projects. Shortly
after Boki's departure, she attempted to displace all his partizans, and
deprive them of the dignities which Boki had conferred on them.
They refused compliance, protesting that they would not resign the
power entrusted to them, except to him from whom they had received
it. Moreover, the wife of Boki still held the title of regent and
governess of Oahu."
Neither Boki nor Liliha, with all the support they could get
from natives and foreigners, could hope to supplant or supersede
Kaahumanu rightfully at all, or in any way, unless the young
king could be alienated from her and made to oppose her.
While most of the chiefs were together in consultation at Lahaina, they heard the reports of the agitation at Oahu, and the
rumor of an outbreak to be expected there. Kinau, having then
a high trust there under Kaahumanu, while Madam Boki was
making her preparations, as it was supposed, to detach the king
from the regent and to resist her authority, or begin an attack
upon her adherents, wrote the chiefs in Hawaiian as follows:L Love to you, Elizabeth [Kaahunanu], and Auhea, Hoapili Kane,
and Hoapili Wahine. This is my word to you, which I declare that
you may know. He olelo kaua koonei. Ua paa ka pa i na kanaka, o
Waianae. The language or threatening of war is here. The fortress
is occupied by the men of Waianae. When you approach and anchor
outside, a boat is to go out for the king, and force him away from you.
That is it. Attend to that small matter. But this is what we ought
chiefly to do, to rely on God. Therein let us make fully manifest oum
regard to him with whom is the power and the wisdom. And pray ye
to God for those who do us evil. Thus also do we at this place.
JOCHEBED KINAU.")
On receiving such news from Oahu, the chiefs at Lahaina considered two modes of preventing a disastrous revolt; the one to
land a force at different parts of that island, sufficient to secure
the control of it, and the other, to send Hoapili to use his influence with his daughter, Liliha, and in conjunction with Kinau and
her friends, endeavor by quiet measures to maintain the peace.
The latter appearing the more wise to be tried first, Hoapili
being commissioned by Kaahumanu, hastened to Honolulu, in
company with Kekauonohi, and required his daughter to give up
the fort to him, and herself and chief captain, Paki, to repair to
Lahaina, at the order of Kaahumanu. She yielded; and Hoapili
took command of the fort, established a new garrison, and quietly
waited the arrival of the regent and the other chiefs. Though
deep murmurs were not wholly suppressed, and though the old
chief appeared far from boasting, he might have said with the
triumphant Roman,   I came, I saw, I conquered."
To promote the kindest feelings among the chiefs, Mr. and
Mrs. Clark seized an early opportunity to bring Hoapili and his




APPOINTMENT OF ADAMS AS GOVERNOR OF OAHU.


407


daughter, before her departure for Maui, Kinau, Kekauonohi, and
Kekuanaoa together for a friendly interview at their house,
where they took a social cup of tea, and had their attention
directed to the wisdom and grace of God, the Ruler of the nations,
who does all things well. The voice of praise was soon heard,
not only there, but in the fort also, where warlike preparations
had been so recently threatening commotion and disaster. At
this period I returned with my family to my station.  The governess and Paki soon reached Lahaina, and Kaahumanu and suite
returned to Honolulu. Kinau, in tears, received them at the Kalanimoku house, and ascribed to God her deliverance from peril;
and they and their Christian teachers there, bowed together in
thanksgiving for the peaceful return of the rulers, after an absence
of nine months, and for the protection of those who had remained
and been exposed to danger.
The utmost vigilance and activity were still required of every
friend of truth and righteousness, to roll back the tide, and shut
the flood gates of iniquity; especially were missionaries and Christian rulers expected to rally round the Bible standard, and display a banner for the truth.
At a public meeting on the first of April, 1831, the young king
declared the control of Oahu to be in the hands of Kaahumanu.
She appointed her brother, J. Adams, to the governorship. He
declared his purpose to restrain crimes and immoralities, such as
had been specified in the edict of 1829, but had not been well
enforced, including Sabbath-breaking, gambling, and the traffic in
ardent spirits.
In a community which had been addicted to intemperance,
gambling, Sabbath desecration, an4 lewdness, there were those,
both native and foreign, who desired full liberty to continue them
as their " amusements;" but Kaahumanu and her brother determined to check them. It was their duty to shake their hands
from the responsibility of licensing any of these evils, and of the
subordinate officers to shake theirs from the pollution of taking
bribes for winking at iniquity in any form.
Though no law could be comfortably and successfully carried
into execution for the promotion or protection of good morals,
unless the major amount of influence in the community were in
favor of such a law, and though no state had been known to
abolish the traffic in ardent spirits, it was deemed by the Christian chiefs a duty to put a stop to drunkenness among their people. The friends of temperance were called on to rally, and
unite to accomplish the work by sound argument, safe example,
reasonable pledges of abstinence, and a vigorous support of/the
government. Every communicant in the various churches was
taught to discountenance and avoid the manufacture, sale, and
use of ardent spirits.  No consistent friend of morality could
be expected to give or take a license to traffic in distilled liquors,
or engage in the traffic without a license from the authorities.




408    VIGOROUS MEASURES OF ADAMS AT HONOLULU.
There were about two hundred and sixty foreigners at that time
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 the good old Bay State, when temperance principles had taken strong hold of the community, a
retailer of distilled liquor, in other respects a good, intelligent
citizen, being asked by a friend who kindly reasoned against it,
if he would accept a report which might throw some light on the
subject, replied with scorn, " No; I have as much light on the
subject now as I can live under: I mean to sell rum, and I mean
to get my pay for it on delivery, and a good profit, too; for I will
not risk my reputation and my soul without getting my pay
for it."
How ought the rulers and the men of influence at the islands,
to have guarded the welfare of all classes against the destructive
power of such principles, struggling to countenance vice of any
kind?
The new governor looked about him for a few days, to learn
who among the natives and the two or three hundred foreigners
were disposed to evade and who to respect his authority; then
made such vigorous efforts to stop gambling, tippling, Sabbath
breaking, &c., as to cross the path of many of the foreign population, and not a few of the native. There was some show of
comtempt and resistance of his authority, which increased the
rigor and roughness of the execution of his orders. A considerable number of the foreigners met repeatedly to devise means for
retaining their indulgences, and drew up a remonstrance, which
was signed by papists, consuls, and other leading residents, and




OPPOSITION, THREATS AND REMONSTRANCE BY FOREIGNERS. 409
a few shipmasters in port, and sent to the king, expressing their
apprehensions and displeasure at the infringement on their practices and pleasures. In this, among many things of little moment, they were pleased, in no very complimentary terms, to say:
" The undersigned.... viewing with alarm the encroachments
made on our liberties, religion, and amusements, beg leave to address
your majesty and your chiefs in council on the subject..... To
strike so sudden and so deadly a blow, to jeopardize persons and property without any means of redress, enters not into our views of moral
right, nor can it be supported by any precedent from any country or
from the Bible."
Oaths, curses, and threats of violence uttered by the vile and
reckless, were not wanting. Nor was there room left for doubt
in the turmoil that succeeded, that the life of some of the missionaries was threatened by those who hated the measures of the
governor.  My peculiar circumstances and relations, at this
period, may be passed chiefly in silence, and an extract of a
friendly note addressed to me by Mr. R. of Lahaina, take the
place of a detail.
" The present conflict, however much it has been anticipated, requires all our energies. Not that I think our enemy very powerful, or
have any doubts as to the general issue; but it requires a great deal of
backaching and heartaching thought, a great deal of fervent praying,
and a great deal of divine direction, to enable one to manage every.
thing in the best way, in your present circumstances. Be assured that
in my warmest prayers you are the subject of my sincerest petitions,
and I take great pleasure in the firm belief that you are about to win a
victory as important, in its consequences, as the struggle is painful.
The Lord alone be praised for all his powerful arm is doing."
The governor not being able to see that in restraining tippling,
gambling, and Sabbath breaking, he had encroached on the civil
or religious rights of foreigners or natives, persevered, notwithstanding the combination against him-a combination the more
unwelcome because artful men of influence, taking advantage of
the youthful king's fondness for their games and caresses, endeavored to prejudice his mind against his best friends, and particularly against Kaahumanu and the governor, who were studious
both of his true interests and those of the country.
The removal of Madam Boki, though allowed by the king to
have been reasonable, was nevertheless felt by his young heart
to involve some personal privation, and was mortifying to her
admirers and supporters. Such was the love of indulgence on
the part of large masses of the people, and such the coimbination among the foreigners against the measures of the government,
that these measures could not have been sustained had not Christian principle taken root in a good portion of the different ranks
of the Hawaiians, and had not the clear, decisive, and healthful
tones of the pulpit throughout the islands, and the special favor






410


HAWAIIAN TEMPERANCE SOCIETY.


of God, strengthened and cheered on the native friends of sobriety,
morality, and piety.
Voluntary pledges of abstinence were encouraged by the missionaries with success. At this juncture a temperance society
was formed, embracing the four noblemen, Adams, 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:1. ' We will not drink ardent spirits for pleasure.
a. We will not traffic in ardent spirits for gain.
3. We will not engage in distilling ardent spirts.
4. We will not treat our relatives, acquaintances, or strangers,
with ardent spirits, except with the consent of a temperate
physician.
5. We will not give ardent spirits to workmen on account of their
labor."
That the Temperance reform should have found so much favor
among the people of the islands before it had commenced in most
Christian countries, or had prospered much in America, or brought
the annual expenses of alcoholic drinks in the United States,
much below $100,000,000, was, to all, a matter of surprise;to
many, of high congratulation; and to some, of sore vexation.
To keep open the flood-gate at Honolulu, some would sell distilled liquors under the name of beer, wine, &c., and others would
give rum to the determined rum-drinkers, and sell coffee to get
their pay. The British Consul tried to induce the governor to
give him permission to buy up rum in quantity for his Britannic
majesty's ships which might touch there. Others, admitting that the
traffic was attended with great evils, argued that such ports as
Honolulu and Lahaina ought to have some well regulated rumselling houses.  But well regulated dram-shops were seen to be
out of the question in such a community, where no man of sterling virtue would keep one, and where unprincipled sailors and
natives, transient, noisy bucks, and tippling residents would
give them  character.  There is scarcely a community in the
world able to prevent the pestiferous influence of grog-shops,
or to keep the habitual customers from excess, riot, and ruin.
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 rumloving 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




TEMPERANCE DIALOGUE.


411


license to sell to foreigners only. To this he replied sarcastically, "' To horses, cattle, and hogs, sell rum, but not to real
men.'"
How difficult the task of training up the young chiefs of the
nation in such circumstances, and of keeping the mind of the
young king from a wrong bias, and leading him to take a noble
stand independently, against the boldest and most insidious advocates of self-indulgence!
The following conversation, between him and his teacher, will
show our mode of treating him in respect to it, and his affability and interest in it, immediately after the struggle.
" What is the state of feeling among the foreigners respecting the laws in favor of good morals?"
" They say but little to me about it. Some approve and some
do not."
" But were they not angry when Adams began to execute the
laws respecting the Sabbath and ardent spirits?"
" Yes, some of them were angry then,and said, 'If it is to be
tabu here no ships will come.'" 
" Why? Provisions are not tabu; why will they not come for
provisions, or lawful trade, as before?"
" Why, indeed?
c' Do you think there is as much drunkenness among them as
formerly."
"'I see less of it; but I hear that sailors continue to get
drunk."
" True, and some of them pass by our doors in a state of intoxication. But how is it with Hawaiians, do they get drunk
as they used to do?"
They have wholly left it off.  But some Bolabolans here
drink, and are troublesome.  One of them, being drunk, threw
a stick at my horse, and I ordered him to be put in irons and
carried into the fort."
" Men who are instructed in the right way and turn from it,
may be expected to excel in wickedness, but I have seen but one
native drunk for a long time, and that was Joe Banks, who met
you at the fort, on your return from the windward."
" Yes, he was drunk then, and crazy, but he has gone to the
Society Islands."
"' Dr. Judd told me, the other day, he had seen but one native
drunk, during his residence of four years at these islands. Capt.
Hussey, of the Cyrus, who says he never drank a glass of spirits
at sea, in his life, has spoken with decided approbation of the
shutting up of the grog-shop on the wharf, where formerly a boat's
crew would get drunk in half an hour, though ordered to stay by
the boat while the officer was attending to his duties; ' Now,' said
he, it is much more difficult for them, which I think an improvement.) '"
"Yes it is better now. Mr. Reed said, the other day, 'This place




TEMPERANCE DIALOGUE.


is distinguished for drinking spirits; but it is abad thing. It is
not so on the Spanish coast.' Then I replied, ' It was once very
bad here-formerly there was very much drinking in this place.' "
" Intemperance is a great evil, and very destructive. It is difficult to govern men who are drunken. There was a case in Wellington's army, when the soldiers got drunk and would not obey
their officers. Their enemies were expected to come suddenly
upon them, and several of the soldiers had to be hung, before the
army could be put in order.  And now, if I were really angry
with the foreigners and wished to destroy them, I should wish not
only to have them supplied with ardent spirits, but enticed to
drink freely. Gen. M —    remarking to me on the difference
between the Spanish and English and American soldiers. in their
habits of drinking, said, the Spanish were, by far, the most temperate; and added, 'if I were to fight an American or British
army, I would endeavor to deposit, somewhere near their quarters, a large quantity of rum. The soldiers would be sure to get
it, then their defeat would be easy.' I
" I have seen that illustrated (said the king); I have seen a foreigner, angry with another foreigner stronger than himself, and
fearing to attack him in his full strength, he would first entice him
to drink rum till he was tipsy, and then beat him.'
" Some ship-owners are afraid to have their ships come often to
this port.  Capt. Joy and others have been ordered by their
owners not to come into this harbor to recruit, lest their men
should be tempted to leave their vessel, or otherwise be led astray
and induced to make trouble in consequence of the facilities for
getting drunk and bringing other evils upon themselves. Capt.
Beechey, of the Blossom, said to Kalanimoku, " If you do not
suppress the grog-shops, I will not bring my ship into your harbgr, when I return."  Kalanimoku said, " I wish to suppress
them, but the British consul owns one of them."  " Then,' said
Capt. B., c put on a duty so heavy upon spirits, that nobody can
afford to get drunk."  Capt. Jennings said, " I wish that rum was
a hundred dollars a bottle, then nobody could get drunk with it."
In this way, as well as by the persevering exhibition of divine
truth, did the missionaries attempt to get his youthful majesty to
guard against the pollution and ruin of drinking habits, and to
save his port, the most commodious in the Pacific Ocean, from the
danger and disgrace attached to it, before Governor Adams,
under Kaahumanu's authority, laid his hand on this traffic and
other evils, thus exposing himself to the charge of encroaching
on the " liberties, religion, and amusements " of the abettors.
That those who considered themselves encroached upon by the
execution of the laws, should have been inclined to favor the
counteracting influence of a looser religion than that which our
mission inculcated, is not surprising, though in other respects it
were in their esteem valueless and even hurtful. Nor is it at all
strange that men who had been accustomed to see in the cities of




THEIR REINFORCEMENT OF THE MISSION.


413


Europe or America, the prevalence of such evils as the Hawaiian
government were attempting to restrain, should think their prohibitions of gambling, dram-selling, prostitution, Sabbath riding for
pleasure or business, &c., were too rigid and illiberal, to be enforced on foreigners within their domain. Among this class, an
English trader attempted, as others had done, to induce Kaahumanu to relax, and said, They do not prohibit these things in
England or America," as though that were a good guide, had it been
strictly true. Kaahumanu replied, " We do not rule there, but
these islands are ours, and we wish to obey the commands of
God." The trader, alluding to the restrictions on Sabbath riding
for amusement and business, said, " I don't know that there is any
law against riding on the Sabbath.'  " Indeed you do know,
said the queen, " there is a law against it."  "Where is it?" he
demanded. She calmly, promptly, and justly replied, ' Remember the Sabbath day to keep it holy."
Sincerely desirous to see the Word of God prevail, the Sabbath
sacredly observed, and the cause of temperance and religion promoted, the Christian rulers rejoiced in the accession of helpers,
either by the conversion of their own subjects, or the arrival of
additional teachers who would attempt to carry forward the work.
Towards the close of 1830, a third reinforcement of the mission was appointed and fitted out by the American Board.  The
Rev. Messrs. Dwight Baldwin, Reuben Tinker, and Sheldon
Dibble, and Mr. Andrew Johnstone, and their wives, embarked
from New Bedford, Dec. 28th, on board the New Englander,
Capt. Parker, and experiencing kind treatment from the captain
and officers of the ship, reached the islands in 161 days. About
40~ S. L. they had rough weather, head winds, and some dangers,
and were forty-nine days beating round Cape Horn.  They arrived at Honolulu, June 7th, 1831, and were gladly welcomed to
the whitening field.
In reference to this reinforcement and in answer to a letter
from Mr. Evarts to the queen, a letter which she highly prized,
she prepared and sent the following, indicative of the calm, humble, grateful state of her mind and heart in the midst of the conflicts which tried her skill, patience, and energy; translated thus:
" OAHU, SEPT. 11TH, 1831.
" Love to you, Mr. Evarts, the director of missionaries-my first
brother in Christ Jesus.
' This is for you, my thought and my joy; I now abide by the voice
of the Savior, Jesus Christ, who hath redeemed me from death. I was
dwelling in the central flame of death. I was clothed and adorned in
the glory and likeness of death. When I heard the voice of Jesus, as
it sounded in my ear, it was refreshing to my bosom, saying thus,
'Come unto me all ye that are heavy laden, and I will give you rest.'
Again, the voice of him said, ( Whosoever is athirst, let him come and
drink of the water of life.' Therefore, I arose and came, and cast
myself down in the shadow [protected place] of his feet, with my great




414  KAAHUUMANU'S LETTER TO THE AMERICAN BOARD.


trembling. Therefore, do I bear his yoke, with this thought concerning myself-that I am not able to put forth strength adequate to carry
his yoke, but of him is the ability-his aid to me, by night and by day;
there am I abiding continually by his righteousness and his love to me.
There do I set my love and my desire, and the thoughts of my heart,
and there, on Jesus, do I leave my soul. For this shall my lips and
my tongue give praise continually, during the life which I now live, till
entering into his everlasting glory. Such is this thought of mine
for you.
" This is another thought of mine for you,-I gratefully admire the
kindness of our Lord Jesus Christ in aiding us by several new teachers
for us. They have arrived. We have seen their eyes and their cheeks.
We have met them in the presence of God, and in our presence also,
with praise to our common Lord for his preserving them on the ocean
till they arrived here, at Hawaii. Now we wait while they study the
native language of Hawaii.  When that is clearly understood by
them, then they will sow in the fields, the good seed of eternal salvation.
Then, my former brethren, with these more recent, and the brethren
and sisters of my own country, will all of us take up what Christ desires, on this cluster of islands, with prayer to him for his aid, that the
rough places may, by him, be made plain by his power, through all
these lands, from Hawaii to Kauai.
' I and he whom I have brought up [the young king], have, indeed,
carried the Word of our Lord through, from Hawaii to Kauai. With
the love of the heart towards God, was our journeying, to proclaim to
the people, his love, and his word, and his law, and to tell the people
to observe them. Thus was our proclaiming, not according to our
own will, but according to the will of God, did we undertake it. Such
is this thought of mine for you.
" This is one more thought to make known to you.  Do you make
known my love to the brethren in Christ, and to my beloved sisters in
Christ Jesus. This is my salutation to you all. Pray ye to God for
all the lands of dark hearts, and for the residue [unconverted], of all
lands of enlightened hearts, and for us also: and thus will we, with
our kindred here, all pray to God for the lands of dark hearts, and for
the residue of the lands of enlightened hearts, and for you also.
Thus shall we and you, unitedly, call upon our common Lord, that the
nations may, in peace, follow him, and that his kingdom may be smooth
and uninterrupted, that all men may turn to him without dissent, and
praise his everlasting name. That is my sentiment in love to you all.
' Great love to thee. Our persons will not meet in this world, but our
thoughts do meet in this world; and hereafter will our souls meet in
the glory of the kingdom of our Lord Jesus Christ-thy Savior and
mine. This ends my communication to you.
1 ELISABETH KAAHUMANU."
To secure the peace of the nation in the best way, could not be
accomplished without much care and effort on the part of the
rulers. Seeing and feeling the danger of civil divisions, of insubordination and rebellion, and believing it to be greatly increased
by the introduction of a foreign superstition, or a strange religion
which would admit no fellowship with theirs, the chiefs resolved




ORDERS TO THE PAPAL PRIESTS TO DEPART.


415


on guarding against the danger, as far as they could, by removing
the causes. Whatever might be the final result, fully satisfied
as they were that the right of soil and the possession of the
sovereignty of the islands warranted them to reject and exclude
the emissaries of Rome, and that duty to themselves, to their
people, and to God, required it, they set about it anew with calmness and deliberation, in a manly, open, straightforward course,
and repeated the order to the priests to leave the country within
three months. Warned as they had been by friendly individuals
from abroad, who had spoken to them of the mischief which
Romanism had done, and convinced by Dr. King's letter, and by
their own observation, that it would be a great evil to the nation,
they could not welcome its teachers, nor explicitly or tacitly bid
them God speed.
Neither David on the throne of Israel and Judah, nor Pomare
of Tahiti, nor the Patriarch of Pitcairn's island, could have
safely allowed the intrusion of such aliens as teachers and leaders
of their people.  " He who has the right to forbid, and does not
forbid, approves." If the government could not and did not welcome them, much less could our missionaries rightfully bid them
God speed or encourage their continuance in that field. Nay,
every friend of the nation might have reasoned as properly
against the thrusting in of Romanism into the Sandwich Islands
as did the wise men of the west, our revolutionary statesmen,
against the introduction and establishment of that faith in Canada,
who, in the address of Congress at Philadelphia, 1774, to the
people of Great Britain, used the following earnest and forcible
language:" The dominion of Canada is to be extended, that their numbers
daily swelling with Catholic emigrants from Europe may become
formidable to us and reduce the ancient free Protestant colony to a
state of slavery. Nor can we express our astonishment that a British
Parliament should ever consent to establish, in that country, a religion
that has deluged your island in blood, and dispersed impiety, bigotry,
persecution, murder, and rebellion throughout every part of the
world."
Romanism not having changed its character materially since
the American revolution, could not be expected to demean itself
better at Tahiti and the Sandwich Islands than in Canada or
Mexico. Nor has the experiment proved a better temper or
tendency.
The priests having entered the field without asking or receiving
the permission of the government, and continued there about four
years in the face of the orders of the regency, claimed the right
to prosecute their work independently of the native authorities.
Mr. Bachelot having been appointed " Prefect of the Sandwich
Islands " by a pope who claimed jurisdiction over all the sovereigns and kingdoms of earth, denied the right of the Hawaiian




416     CONCESSION AND OBJECTION OF MR. BACHELOT.
rulers to prevent his residence and labors there, and refused to
comply with their order to depart.
In giving an account of the rejection of his mission, he says:
" Among our Kanacs (Hawaiians) a yes is a sacred promise, but we
had never obtained the formal yes in relation to our remaining on the
islands..... The yes for our remaining had never been uttered, and,
moreover, it never came into my mind to ask for it till it was too late. "
Mr. Hill, an Englishman, visiting the islands, and perceiving the
position of the parties, endeavored to persuade the papal teachers
to remove to some quarter where there would be less opposition
to their remaining and more need of their labor, for it was impossible, he said, for the Romish and the Protestant religions to
coalesce, and they ought not to kick against the goad. Mr.
Bachelot replied:
" You say, ' we ought not to kick against the goad. If by that goad,
sir, you mean the prohibitions of men and their opposition, I will ask
you, with Peter and John, consider whether it is right to obey men
rather than God, and whether apostles and their successors, the evangelical laborers in China and elsewhere, have read in the Gospel that
they ought to abandon the work of God because it was prohibited by
the great ones of the earth, whom the low and poor have always preceded in their adhesion to the truth.'*
To him, the non-permission and the magisterial prohibition of
his stay by the great ones of the Sandwich Islands were of little
account. He himself was Prefect there; and he assumed that to
disregard the order to depart was obedience to God, because God,
or his avowed vicegerent, had authorized him to stay there. But
neither the Pope nor any other earthly director had a right to
require him to stay at the Sandwich Islands, equal to the right of
that government to refuse him a residence. The authority of
Kaahumanu there was paramount to that of the crowned head
of Rome. Luther would have regarded obedience to the local
civil ruler as obedience to God in such a case. No ruler has a
right to rule in opposition to God's will. No power on earth can
rightfully proscribe God's Word, or authorize blasphemy or idolatry.  No government, civil, ecclesiastical, or parental, has a right
to withhold God's statute-book from his subjects, because he
requires them to search and obey the Scriptures. That power
which proscribes the Book of God, and formally or virtually forbids its circulation and free use, has no just claim to be considered
as a teacher of God's will.
While the priests denied the right of the rulers to dismiss or
expel them, they supposed expediency required at least the
appearance of deference; they therefore seemed to yield, and pretended to seek a conveyance from the islands, while they sedulously sought to forestall and prevent the execution of the will
of the rulers. When they asked for a conveyance from the
* Annals of the Propagation of the Faith, vol. x., p. 379.




CONTEMPT OF CIVIL AUTHORITY.


417


islands, they asked it as a gratuity, and lest that gratuity should
be granted them, they urged their unwillingness to go, and would
even put up a captain to ask of the rulers an enormous sum for
their passage, if they had the chance of a gratuitous passage home;
then, to the chiefs, endeavor to excuse their stay, on the ground
that they had no vessel to convey them away. About the expiration of three months from the removal of Liliha and the renewed
order for the departure of the priests, Capt. Wendt, of the Princess Louisa, from Prussia, on a trading voyage round the world,
arrived at Honolulu. He brought from the King of Prussia, presents and a friendly letter to the king, acknowledging the reception of a war-cloak from his Hawaiian majesty, recommending to
his protection such of his subjects as might visit his islands, and
wishing him all prosperity, peace, and happiness. The captain,
who appeared obliging, learning that the king and his government were very desirous that the Romish priests should leave the
country, and that they were seeking a conveyance, was ready to
do a favor to both parties, and offered a free passage. But being
instructed by the priests, and learning that their seeking a passage
was only in pretence, and that they wished him to demand a
compensation which neither they nor the government would
give, at length put up the fare to more than 25,000 francs for the
two.
The Apostolic Prefect of the Sandwich Islands sent to France
the following account of these proceedings, which his employers
published to the world:" That we might appear to yield in some degree to the demands of
the chiefs, and to avoid irritating them, we took care when any vessel
was about to depart to request, in writing, of the captain a gratuitous
passage. We did this in respect to several, and as they knew our
intentions, they answered us also in writing., and absolutely refused to
grant our request; for no captain was willing to engage in executing
the sentence pronounced against us.
" A short time afterwards, a Prussian vessel arrived, which brought
presents from the King of Prussia to the King of the Sandwich Islands.
The arrival of this vessel furnished an occasion for a new attempt to
compel us to leave the archipelago. The Governor of Hawaii reappeared. ' Here,' said he to me, ' is a ship from near your own country. It will conduct you to your own land.' ' What you say is
reasonable,' I replied. ' But who will pay my passage? I came here
with nothing but my body and the Word of God. MIy heart has not
been upon the things of this world. I have amassed no money.'
' Perhaps he will take you for nothing.' ' It is possible, but ask him
yourself and we shall see.' Kuakini retired with this answer. The
captain came to see us.  I explained to him our situation.  He
obligingly offered to receive us on board of his vessel if we wished to
depart. But if not, he told us to make the application to him in
writing, and dictate the answer which we wished him to make, which
was done. The Governor of Hawaii also went to see him, and urged
him to take charge of us. The Prussian captain answered him that
27




418


REMOVAL OF THE PAPAL PRIESTS.


he would do it with pleasure, but before Mr. Patrick and I could come
on board, he must be paid five thousand dollars (more than 25,000
francs). The poor governor had a great desire to rid himself of us,
but he was still more anxious to keep his money. He was, therefore,
obliged to abandon his project."
The friendly letter of Frederick William of Prussia, accompanied by a beautiful portrait of his majesty, and another of his
field marshal, the venerable Prince Blucher, together with the
interesting account which his majesty's painter gave of their
Christian character, afforded to the king and chiefs of the Sandwich Islands fresh testimony that it is not beneath the dignity
of kings and princes, and the most enlightened nobles of the
earth, to encourage learning and religion, or to promote, by their
personal example and influence, the free diffusion of the inspired
oracles at home and abroad. To that letter of the King of Prussia, Kauikeaouli returned by Capt. Wendt to Berlin, an appropriate and friendly answer, in his own hand-writing, which for
matter, style, and execution, was highly creditable to him and
his country. This correspondence took the place of a treaty of
amity and commerce, and was better than any forced agreements
dictated by men of war.
Still the trouble from the papists continued. The chiefs waited
through the summer, and till the fall ships had arrived and sailed
again, some to England, some to the United States, and some to
other coasts. Seeing no better way for accomplishing what they
believed ought to be done without further delay, they fitted their
brig Waverley for a short voyage, and engaged an English resident
to take charge of her, with the two papal teachers, or priests, as
passengers, and furnished him the following warrant:
" I, Kauikeaouli, king of the Sandwich Islands, and Kaahumanu,
aad Kalua, Governor of Oahu, do hereby commission William Sumner, Commander of the brig Waverley, now lying at Oahu, to receive
on board two French gentlemen and their goods, or whatever they may
have to bring on board, and to proceed on to California and land them
safe oa shore, with everything belonging to them, where they may
subsist, and then return back to the Sandwich Islands.
(KAUIKEAOULI.
(Signed)    KAAHUMANU.
KUAKINI."
' OAHU, Nov. 5TH, 1831.1)
Kaahumanu asked the British Consul if he thought it right for
them to send away the papal priests. He replied that his king had
made it tabu for him to speak on that subject; but a few days
later he told her if she sent away a British subject she must
send him to his native country or to some of her colonies.  But
by what law of nations or rule of equity she was bound to this,
he did not inform her. She called the king and counsellors together, for further consultation, on the 12th Dec., when, after a
careful review of the grounds tvley had taken, looking for divine




REASON FOR REJECTING PAPAL TEACHERS.


419


direction, they unanimously determined to persevere in their plan
for removing the priests, and resisting intemperance and idolatry.
Speaking of this interview, the following day, the queen regent
said, ' the king prayed with them, implored God's blessing on their
efforts, acknowledged their feebleness, and asked his aid and
guardianship, the out-pouring of his spirit on them, and his intluence on their hearts, thanked him that he had made them
acquainted with the right way, and asked him to separate from
them those who opposed them and caused division.'  Here, her
eyes filled with tears, and her rising feelings choked her utterance.
We hoped the child was near the kingdom of God, and still hope
that his juvenile prayer, and thousands of other prayers for him,
will be answered. With what sobriety, calmness, tenderness, and
prayerful deliberation, did the rulers endeavor to guard against the
intrusion of a system of delusion and idolatry; a system, which
being introduced into heathen countries, always proves tobe grossly
idolatrous; a system, whose Roman head, claiming jurisdiction over
all countries, aims, it is apprehended, at the subversion of every
Protestant government within its reach.
In rejecting the papal teachers, and encouraging the Protestant,
Kaahumanu endeavored to pursue that course which a dignified,
conscientious, and Christian patriarch might, in her circumstances,
have lawfully done in the fear of God, for the good of the people.
To some it was a matter of wonder to see how, like a noble
queen, patriotic as Esther, who could not bear to see the evil that
threatened her people, Kaahumanu stood up in the nation a beloved matriarch (if this term may be used for want of a better),
in the most critical state of the nation, while it was struggling
between religion and infidelity, loyalty and treachery, Christianity
and image worship, civilization and heathenism.  She well deserved from her own people the complimentary title of Kaahumanu hou, the new Kaahumanu, and the official designation of
Kaahumanu I., because of the intense interest she obviously felt
in the welfare of the nation, and her unwavering regard to the
authority of God in reference to her duties as a ruler.  She felt
that she could no more approve or allow the re-establishment of
image worship, in any form, than she could license dram-sellers and drunkard-makers to work at their trade, on her shores.
On the, 24th of December, 1831, the Waverley being ready for
sea and for her passengers, they, having been seasonably apprised
of the time set for their departure, were waited on from their
quarters to the vessel by Kekuanaoa, subsequently governor of
Oahu. Their baggage being carefully put on board with them,
they sailed for California, where they were debarked safely on
the 29th of January, 1832.
The reasons in brief assigned by the government, at the time,
for this measure are as follows:
" This is our reason for sending away the Pdclani [Frenchmen or
Papists]:-In the first place, the chiefs never assented to their dwell



420


VARIOUS PERSONS DENIED A RESIDENCE.


ing at Oahu; and when they turned some of our people to stand
opposed to us, then we said, ' Return to the country whence ye came.'
At seven different times we gave them that order. And again, in
speaking to them, we said, ' Go away, ye Palani. We allow you three
months to get ready.' But they did not go during the three months,
but remained eight months, saying, ' We have no vessel to return in.'
Therefore we put them on board our own vessel, to carry them to a
place where the service is like their own. Because their doings are
different from ours, and because we cannot agree, therefore, we send
away these men."
What civilized Napoleon or Alexander would have assumed
the expense, hazard, and trouble, of carrying quietly away, in his
own ships, unwelcome foreigners, whom he had for any cause
ordered to depart? In respect to this measure, the Report of
the American Board for 1832, takes this view:
" The removal of these Jesuits, in the manner in which it was performed, was the violation of none of their natural or acquired rights,
and, therefore, cannot properly be regarded as persecution. No permission was ever given them to remain on the islands:-it was expressly
refused, and they were repeatedly requested, and even ordered, to go
away. The advice and the authority of the government being equally
disregarded, the government exercised the right claimed by every
civilized nation, of determining whether foreigners, at all events, shall
remain within its limits; and in a manner the most considerate and
humane, sent them to another country, professing the same religion
with themselves. While endeavoring to estimate the merits of this
case, we should endeavor to place ourselves in the circumstances of the
chiefs of the Sandwich Islands."
The papal priests, whose clerical friends had invited them to
California, gave the captain a certificate " that they had been
treated on board by him with as much consideration and interest
as they could expect, and had been debarked safely with all their
baggage at San Pedro." By this he was able to satisfy his employers that he had executed his trust according to contract.
Mr. Bachelot says, moreover, that " before they were landed, the
captain sent information to a farmer who knew who they were,
and who visited them   on board, and then sent a man to take
charge of their baggage, who supplied them with provisions and
slept with them." They were shortly welcomed by their clerical
friends, who had assured them that they were needed there, and
might be useful. These facts should have shielded that government from the defamatory charges of brutality and wanton cruelty
in the removal and disembarkation of the papists, by which their
enemies attempted to provoke the indignation of French naval
officers.
It should be observed, that these men were not alone denied a
residence. Mr. Hill, who had shown himself very friendly, said
to Kaahumanu, " When I return to this country, I want you to
let me have a little spot of ground, and build a small house and




PUNISHMENT FOR IMAGE WORSHIP.


live here."  " I shall not assent to it,' was her prompt reply;
for she did not think it safe to pledge him a residence without
knowing the capacity in which he should come. Capt. Cole
applied for permission to open a shop at Lahaina. Gov. Hoapili,
fearing he would sell rum, refused.  The trader appealed to
Kaahumanu, and said he wished to have the same privileges of
trading at Lahaina that were enjoyed at Honolulu. She replied,
C You sell rum at Honolulu contrary to our orders, and we do
not wish it." He therefore failed. An Englishman at Waimea,
Hawaii, being directed to leave, urged the king to allow him a
residence there. The king referred him to Gov. Adams, who,
having been encroached on by the foreigner, confirmed and
repeated the order for him to depart. He treated the governor
contemptuously to his face, calling him " no gentleman."  The
governor condescended to reply with a spice of native irony, and
in common English phrase, " You are a gentleman, and because
I am not, do you clear out."  Several Russians, who attempted
to establish themselves in Kauai before the introduction of
Christianity, had been sent away. An American resident having
attacked with pistols another American, accusing him of having
taken away his wife, the government required both the assailant
and the wounded man to leave the country.
About the time, but before the papal priests were sent away,
I called at a little cluster of huts, where I found several of their
followers sojourned, being employed daily inuiin g a stone
fence between the dry plain and the plantations in the rear,
along between Punchbowl Hill and Waikiki. Many hundreds
of the people were, from time to time, called out to work on
this wall, on which the chiefs labored with their own hands. But
this was the ordinary mode of executing public works: the other
was special, and though I saw and heard neither chains, whips,
nor instruments of torture, it was regarded as punishment. This
was the only instance of punishment which I ever saw inflicted
on Hawaiian subjects who claimed to be papists. I asked Kaahumanu by what authority they were made to labor there. She
said, " By the law against idolatry; for they have violated that
law in renewing the worship of images.'
The prohibition of image worship had been deemed right from
the commencement of the reign of Liholiho. Christianity did
not come to reinstate images of any kind as objects or instruments of worship, in the confidence and affection of these recently
heathen idolators. Nor could we, from the beginning, pronounce
the tabu inhibiting the malama kii or hoomana kii [image worship
or idolatry] to be wrong, nor could we make such a distinction
between the worship paid by a Jew under Hezekiah to the brazen
type of Christ, and that rendered by a native to the host, the
cross, and the image of the Virgin, as to show that the one was
opposed and the other conformed to the sacred oracles.
Both before and after the arrival of Romish priests, Kaahumanu




424   DESIGN AND COURSE OF STUDY OF THE SEMINARY.
eleven years, to introduce, and to aid in accomplishing its design
to secure for the nation the blessings of Christianity and civilization, to disseminate sound knowledge throughout the islands,
to train and qualify school-teachers for their respective duties, not
only by acquainting them with literature and the knowledge of
the arts and sciences most needful for them, but with the proper
usages and habits of civilized and Christian life, and eventually
to educate young men of piety and promising talents to become
preachers of the Gospel, and ministers of Christ, for the maintenance and dissemination of pure religion among their dying
fellow men. The intention of the mission was to allow fifty to
enter annually, who could pass a respectable examination in
reading, writing, mental arithmetic, and topographical geography,
and whose age did not exceed twenty-five years. The proportion
of pupils from the different islands was 18 from Hawaii; 14 from
Maui, Molokai, and Lanai; 10 from Oahu, and 8 from Kauai and
Niihau. The period for the course in general was four years.
The course of studies, introduced gradually, were, for the first
year, Arithmetic, Geometry, Trigonometry, Sacred Geography,
Hawaiian Grammar, Languages to a select class.
2d year.  Mathematics, embracing Algebra, Navigation, and
Surveying, History, Languages for a select class.
3d year. Mathematics continued, Natural Philosophy, Church
History, Languages for a select class.
4th year. Astronomy, Chemisty, Moral Philosophy, Church
History, Languages for a select class.
During the whole course, more or less attention, every week,
is given to biblical instruction, embracing the interpretation of
Scripture, evidences of Christianity, Archeology, and Sacred
Geography, Composition and Elocution.  Systematic Theology
was contemplated, as soon as sufficient advancement and preparation for it should be made. Music, vocal and instrumental,
Penmanship, Drawing Maps, Engraving, Printing, Binding, Carpentery, Turnery, and Mason work, all received some attention,
at least, from individuals-connected with needful exercise and
profitable labor.
The juvenile king was offered the privilege of attending the
school, with five of his favorite young men.  They went to the
spot, in 1832, before it was possible for the mission to afford the
accommodations, apparatus, and books necessary for the comfortable and rapid progress desirable, and much to be regretted as
it was, he declined the offer.
From a very early period of the mission, at the request of
Kalanimoku and Kaahumanu, he, with Haalilio, his bosom friend,
and private secretary, and, at length, trustworthy commissioner
to foreign courts, received instruction from me, as my other cares
and labors, and his engagements and amusements would admit.
He, as well as his gay young friend, having naturally, good
powers of mind, and an aptitude to learn, whenever he gave




SELF-SUPPORTING STUDENTS OF LAHAfNALUNA.


425


himself the time and trouble for it, made very good attainments;
though since the weighty cares of government have come
upon him, convincing him that it is no trifling amusement to
be king of a nation,(which, though very small, must provide for
its own wants at home, and have a part to act with other nations,
and, therefore, requires wisdom,)if he should nowfeel regret that so
much of his youthful years had been allowed to run to waste, in
respect to application to study, he would by no means be alone in
it. That he highly prizes the advantages of early education, his
active and steady patronage of it, throughout his realm in
general, and among the young chiefs in particular, affords a happy
proof.
The students were selected by missionaries and chiefs at the
different islands and stations, whither they were expected to return, to aid the cause of improvement, when qualified for it. The
walls and roof of the school-house being erected by their own
hands, the pupils, in the summer of 1832, went to the mountains
for plank and timber for writing-tables. There was no saw-mill
in the island, and the pupils had no team to aid them in their
work, nor capital to procure its accomplishment. They must cut
down trees, and hew them away to the thickness of the plank
needed; then bring them on their shoulders, or drag them on the
ground, by hand, for miles.  This was the common method of
procuring plank and boards, by natives, throughout the islands,
before the pit-saw and the saw-mill, moved by water power,
were introduced.   The pupils collected stone for a floor,
hewed them a little, laid them down and pointed them with limemortar. Then they collected coral for lime, and went to the
mountains for fuel to burn it, and brought it on their shoulders,made a kiln and burned it, then plastered the walls of the house,
outside and in, and made their writing-tables, seats, windowshutters, door, &c. A new class entered this year, greatly enlarged the school, and engaged with courage in the erection of a new
building.
What class of pupils in America, without funds or patrons,
would have shown more zeal, or have undertaken to build their
own school-house, with all these disadvantages, and board and
lodge themselves, while pursuing their studies?
What severer trial of the voluntary principle could have been
made or desired?
The students were often hungry, but studied as patiently as when
full fed. The chiefs partially granted a valuable piece of land
(though they refused a title) for the aid of the seminary, on which
the students could raise their own vegetables, &c. The American Board, from time to time, increased the means of erecting suitable buildings and of furnishing a library and apparatus, and have sustained there three teachers and their families, well adapted to the
design of the institution.
Had the affluent friends of missions then seen the importance of




426 WORSHIP OF RELICS-ENTOMBING THE BONES OF KINGS.


furnishing the means of a speedy and thorough education for a
competent number of teachers for the nation, as the missionaries
saw and felt it, when they looked upon the pupils, half naked
and half starved, sitting on the ground to study, and hoped that
from among them might arise the teachers, doctors, lawyers,
statesmen, and preachers of the kingdom, can it be supposed
they would have been slow in granting them the needful aid? But
then we had this excuse for them-many and greater heathen
nations needed their aid still more, and, therefore, we could not
willingly defraud the greater by unduly pressing the claims of
the lesser.
A species of superstition once existed at the islands analogous
to the grave-worship of the Chinese, and the worship of relics in
other countries.  This was supposed to have nearly ceased
before the attempt to introduce Romanism. It was, however,
obvious that the tendency still existed in the nation to revive
that superstition. The zeal of Kaahumanu led her as early as
1829 to visit the Hale o Keawe at Honaunau, a cemetery associated
with dark superstitions, and surrounded with horrid wooden
images of former generations. Tlhe regent visited the place not
to mingle her adorations with her early contemporaries and predecessors to the relics of departed mortals, but for the purpose of
removing the bones of twenty-four deified kings and princes of
the Hawaiian race, and consigning them to oblivion. But at that
time she thought Naihe was wavering in respect to their removal,
and Kekauluohi, whose father's bones were there, she thought;
still cherished an undue veneration for them; and Boki she feared
would treat her with abuse and violence if she should disturb the
house or remove its mass of relics. But when she saw it ought
to be done, she determined it should be done: and in company
with Mr. Ruggles and Kapiolani, she went to the sacred deposit,
and caused the bones to be placed in large coffins and entombed
in a cave in the precipice at the head of Kealakekua Bay. In
doing this she found an expensive article of foreign manufacture,
comparatively new, placed near the bones of the father of Kekauluohi, and which appeared to have been presented as an offering since the date of the prohibition of the worship of idols.
In September, 1831, the regent made her last tour round Oahu.
This she accomplished in about eight days, in company with
Kauikeaouli and others. They both charged the people not to
revive image worship, warning them not to return to vain idols,
and commending to them the worship of the Lord Almighty.
They said, c; There is one only living and true God: it is Jehovah. Let us, O ye people, listen to his word, and obey his law."
In one instance I heard from the mouth of the king, " If ye
worship images, ye shall be punished." In this journey of eight
days, or 150 miles, I preached twenty-one times to large companies of the people, ' as though God did beseech them by us,
praying them in Christ's stead to be reconciled to God.'




DEATH AND CHARACTER OF NAIHE.           427
A part of our company crossed over the mountains between
Waialua and Waianae. On a ridge where our horses were led,
the fine horse of Haalilio unfortunately got off the track; and
finding his situation perilous, he reared to leap with vigor up to
the path, lost his balance, went over backwards, and falling, slid
helpless and rapidly down the steep, and was killed.
Just at the close of the year, the nation was called to mourn
the loss of another of its reformed and useful chieftains. Naihe,
the friendly chief of Kaawaloa, and acting governor of Hawaii
during Adams's residence at Oahu, died December 29th, having
received a stroke of paralysis forty-four hours before his departure.
He was perhaps more conservative than his compeers. He had
been slow to give up the old superstitions of his ancestors; and
when Kekuaokalani, in 1819, refused to renounce his idols and
the governmental tabus, Naihe was slow to oppose him, and by
some was thought to be inclined to join him, but finally separated
himself from the defenders of the idols. When the zeal of Kapiolani led her in 1824 boldly to invade the domain of Pele, he
felt utterly unwilling to advise it, but allowed her to follow her
own conscience and discretion in the case. When the general
abandonment of the use of tobacco was recommended by the
missionaries, Naihe, like thousands more enlightened and more
civilized, felt that it would be a great privation, but still in the
main submitted to it. When Kaahumanu wished to incase the
bones of the deified kings in coffins for interment, Naihe thought
he had no boards for the purpose, while his wife stood firmly by
Kaahumanu in the measure. But when the vices and crimes of
men which, if unrestrained, he believed implicated civil rulers,
required his attention, he stood forth beside Kapiolani as a champion; and when the Gospel at length appeared to gain the control of his heart, he became a firm and steady supporter of good
morals and the Christian religion. As a Christian, he was an
able coadjutor of the mission. As a magistrate, he was vigilant
and decided, and bore " not the sword in vain."  He was a very
constant attendant at the house of God, and exerted habitually
a good influence over the people, and was by them much respected
and loved. Mr. Ruggles said of his departure:
" Hawaii feels the loss of Naihe, but we have good reason to think
that though the loss to us is great, it is infinite gain to him. His
widow, Kapiolani, is still with us. She is a precious sister; a burning and a shining light in the midst of her benighted conntrymen.
The chief desire of her soul seems to be the conversion of sinners,
and she is always ready for every good word and work."
During this year, the mission printed for the people in their
own language about 7,000,000 pages, embracing considerable
portions of translations of the Scriptures, both of the Old and
New Testaments.




CHAPTER XVII.


THIRTEENTH YEAR OF THE MISSION AND NINTH OF KAAHUMANU.
1832.
Kaahumanu's last visit to Hawaii and Maui-A companion for the prince-Reception of the fourth reinforcement of the mission-Delightful Sabbath at Honolulu
-Last illness and departure of Kaahumanu-Kinau premier or partner of the
throne-Survey of the Washington Islands-Revival at Kauai-Confessions of
an old warrior-Manslaughter by a youth-Wailuku-Visit of the U. S. frigate
Potomac-Plan for dispossessing the proprietors of the Sandwich Islands.
IN the close of the last chapter, the close of Naihe's course,
which occurred a year from the visit of the chiefs to his place on
their tour round Hawaii, was recorded.
Kaahumanu felt deeply the loss of faithful coadjutors on whom
she had leaned for counsel and aid in the maintenance of good
order, and in improving the condition of the people. She visited
Kapiolani in her affliction, and being refreshed by her society and
wisdom, proposed to come, after a little time, and take up her abode
with her.  But Kapiolani said, " You will never perhaps come
back to Hawaii.'  This proved to be a true conjecture.
The queen closed her visit there and at Kailua, and proceeded
to Lahaina, earnestly endeavoring to improve the condition of the
people and secure the best interests of the nation.  One object
which she had particularly in view, was to regulate the system
of governmental support so as to secure that equity and economy
in the different branches which she herself had conscientiously
practised.
Her solicitude was greatly increased at this period by the
determination of Kauikeaouli in his youth to unite himself, contrary to the wishes of the queen and the leading chiefs, to one
much below his rank, which it was apprehended might disturb
the succession; for, according to custom, the children of his
sisters, Kinau and Nahienaena, would in that case claim or hold
higher rank than those of the king.
Kamanele, the daughter of Gov. Adams, had been proposed as
the most suitable, as to age, rank, and education; but he preferred
Kalama, the daughter of Naihekukui. Princes, doubtless, have
a right to choose their own companions, though if they expect
their offspring to enjoy a peaceful possession of the throne, the
constitution, established usage, or will of the nation, should be
respected. No small agitation existed for a time. His wishes
in this matter, however, eventually prevailed.
Hearing that a reinforcement of our mission was expected to




RECEPTION OF THE FOURTH REINFORCEMENT.


429


arrive soon, the queen hastened her return to Honolulu, in order
to meet and welcome them as coadjutors in promoting the work
of God and the good of the nation. She came early to my house
and took tea. She was unusually feeble, and unusually affectionate. The interests of the nation pressed upon her; and she
looked with unwonted confidence to the aid supplied by our
mission. She kindly called on the other mission families in our
quarter of the village the same evening, before she returned to her
house. This is remembered as her last visit to the missionaries.
Kinau having been called to Kauai by the illness of Kaikioewa,
but wishing to welcome the new missionaries, and fearing she
might not be present on their arrival, wrote me a note expressive
of her confidence in our helpers, saying:
" Should the kindred, yours and ours, arrive, do you salute them,
and say to them, ' Your sister in Jesus, our redeeming Lord, sends you
salutations.' "
On the 17th of May, 1832, as the members of the mission were
assembling at Honolulu to transact the business of their annual
convention, a large reinforcement, opportunely sent forth by the
Board, arrived by ship Averick, and were gladly welcomed to
the field. This reinforcement consisted of the Rev. Messrs.
Wm. Alexander, R. Armstrong, D. B. Lyman, J. S. Emerson,
E. Spaulding, C. Forbes, H. R. Hitchcock, L. Lyons, Dr. A.
Chapin, and their wives, and E. Rogers, printer. The united
bands assembled at the house of Mr. Chamberlain, and lifted up
their hearts in songs and thanksgiving and prayer, rejoicing that
Providence had so seasonably sent so large an accession to the
phalanx of missionary laborers to join in reaping the harvest of
Hawaii, and in sowing the good seed in other islands of the
Pacific.
The next day they were presented to the king and chiefs. The
royal residence was carpeted anew for the occasion with the
figured mats of Niihau. About forty painted chairs were arranged
for seats on three sides of a parallelogram, the king's seat being
in the middle of the shortest side. As the company entered he
rose respectfully, and as they were introduced to him successively,
he gave each his hand and his aloha. We were then seated on
the long rows of chairs, a formidable array of missionaries, thirtytwo in number, such a corps as probably never before sat together
in the court and under the smile of an earthly prince.
The commissions by the American Board, and the protections
from the U. S. government which had been given to the missionaries, were presented and explained to the king, and inspected
and approved by him.   Mr. Armstrong said in behalf of the
reinforcement, C The object for which we left our homes and
came to these islands is to teach the Word of God, to show the
way of life, and to promote to the extent of our ability the true
interests of the nation, and the salvation of all who shall come




430


DELIGHTFUL SABBATH SERVICES AT HONOLULU.


within the reach of our influence."  To this the king courteously
replied, " I give you our affectionate salutation. You are freely
permitted to enter on your work. We were in darkness, unable
to help ourselves. You have brought us the means of light and
salvation. We rejoice in the blessings thus bestowed on our
country." 
Kaahumanu, though suffering from weakness and pain, sat in
her armed-chair, and received them cordially at her dwelling.
She saluted them kindly, expressed her high satisfaction on account of their arrival, then covered her face with her handkerchief and wept tenderly.  Doctor Chapin, the physician of the
reinforcement, tendered to her the sympathy which he and his
associates felt for her in her illness, and expressed the hope that
God would restore her as he had those who had been dangerously ill on board the ship that brought them.  He said, " We
come to you as your children to seek your good, aid to promote
the temporal, spiritual, and everlasting good of your people."
She replied, " That one object is yours and ours. You and we
shall be united in the same pursuit."
On the Sabbath following, the new missionaries were delighted with the opportunity of meeting with the great congregation
for Christian worship, and thought that what they saw and heard
that day exceeded the accounts, which, before they embarked,
they had read in the journals of the mission. After the invocation and reading of the second Psalm, the native choir, then embracing the young king, joined with the missionaries in singing
the Christian welcome, a Hawaiian hymn, often used to introduce public worship and sometimes the communion service at the
Lord's table, and may be thus translated:
"Birthmates, welcome, well beloved,
Whom the Lord hath sanctifiedTo him, be our best affections;
For him be this hour employed:
Come and worship
Your and our exalted Guide.
" Glorious is His guardian kindness,
Who provides a peaceful home;
Glorious only is his power,
By whose aid thus far we're come:
0 adore him,
Blessed Leader of our way.
c Jointly let us seek his counsels,
And his law together hear;
Yield our hearts to his commandments,
Steadfast thus, we'll persevere,
Still rejoicing
In our Prophet just and true.
" What the Lord hath done to bless us,
We'll admire and praise with joy;




LAST ILLNESS OF KAAHUMANU.


431


What he suffered for our trespass,
Shall our grateful songs employ:
Thanks we render
For the savingSacrifice.
" Thus with hope and faith augmented,
We'll draw near to Christ in love;
And when this sojourn is ended,
We shall meet again above;
There united,
We shall separate no more."
it was a day of mutual rejoicing. Thousands of the people and
nearly all the missionaries in the group were present. Kaahumanu,
unable that day to attend, sent in her Christian salutations to the missionaries, assuring them that her heart was there. When this was
mentioned, and the state of the field, embracing more than 100,000
souls waiting for and needing the aid of new laborers, was exhibited, many a heart was tenderly touched, and the aspiration
called forth that God would shower down the blessings of his
grace on the nation, and enable the laborers to thrust in the sickle
and reap, and gather fruit unto eternal life.
We exulted not only in the actual success, but also in the anticipated triumphs of the Gospel.   The translation of the New
Testament had been completed, and most of the books of it had
been printed and circulated, and the final portion was nearly
through the press.
There was, ere long, however, one source of deep solicitude,
which cast a sombre shade over the prospects of the nation and
of the mission. It was the illness of Kaahumanu, which continued,
and soon became alarming. Dr. Judd, with the co-operation of
Dr. Chapin, prescribed such remedies as medical science seemed
to require, but without staying the progress of her disease. Hei
expectation of recovery seemed to leave her without perturbation.
She had labored with such assiduity from the*time she embraced
the Gospel, that the nation, or nearly all, had heard her counsels,
and become acquainted with her views, from her own lips, and
had been permitted to see something of her Christian example.
She had not, subsequently to her conversion, appeared ambitious
to seek the distinctions coveted by the world, or to make personal
display, or idle demonstrations of superior wealth, rank, or power.
Martial honors she counted as of little value. She loved retirement, notwithstanding her care of the nation, and her persevering
efforts to promote the good of all classes.
Withdrawing now from Honolulu, she was conveyed to her
humble cottage which had some time before been built for her
accommodation, in the retired, quiet, and perhaps more salubrious
valley of Manoa. She was so feeble as to need to be carried on
her bed. Her servants, who loved her, and were attentive to her
wishes, raised over her couch an ingenious covering to shield her
from the sun, and give her free air, and bore her gently along




432 COMPLETION AND RECEPTION OF THE NEW TESTAMENT.


upon their shoulders, with comfort to her.  Halting, and taking
a little refreshment at Punahou, a favorite spring two miles from
the harbor, and near the entrance to the valley of Manoa, she
passed calmly on three miles further, among the mountains, as
one retiring from the cares of office, the guardianship of the State,
the agitations of Honolulu, the bustle of the world, and the sorrows of a life of almost three score years, five-sixths of which had
been spent in heathenism.
As we repeated'our visits and attentions to her in this retreat,
she expressed her love to Christ, and represented herself as having an unshaken reliance on him as her Friend and Savior. She
bore her pains with unmurmuring patience, took with due promptness the medicines prescribed for her by our physicians, and
resigning herself to her heavenly Father's guidance, received the
cup at his hand, and bore the rod with dignity, and, like Melancthon, manifested no anxiety about recovering or remaining
longer on the earth. The chiefs gathered around her with tender
concern, and most of the missionaries visited her in these trying
hours. Dr. and Mrs. Judd and Dr. and Mrs. Chapin spent some
days with her, and felt it to be a privilege to be near her, and to
do what it was possible for skill and kindness to do to save her life
and comfort her heart.  She was tenderly affectionate to friends
around her, especially to the missionaries and their wives, and
seemed grateful for what was done for her in kindness. She had,
especially from the close of the war at Kauai, cherished a high
regard for the missionaries, their directors, and patrons. In the
warm friendship and steady confidence which she so uniformly
manifested towards those with whom she had most acquaintance,
and the reasonable gratitude she so often showed to those whose
Christian instructions and respectful attentions she had most
frequently received, there was a reward of no small value. For
several years she had devoted a portion of her time to studying
the successive portions of the Scriptures as they were translated,
printed, and put into her hands, and in reading the hymns and
hearing them sung, which seemed to help her religious affections,
her tenderness of heart, her faith, hope, and joy.
During this illness, the printing of the translation of the New
Testament was completed for the benefit of thousands of the
people. We quickly had a copy of it put into neat red morocco
binding, and presented to the queen in her feeble state.  She
took the sacred prize in her hands, as she lay upon her lowly
couch, glanced through it to assure herself of what books it was
composed, and looking at it attentively again and again, both
inside and out, emphatically pronounced it a' maikai,) excellent,
wrapped it in her handkerchief, laid it on her grateful bosom,
gently clasped her hands unusually delicate for a Hawaiian, over
it, and placidly looked upward towards its source, as though she
had seasonably received the precious boon, the last will and
testament of her Savior, as a passport to glory.




LAST HOURS OF THE QUEEN REGENT.


433


Even in the paroxysms of distress, she would attend to the
reading of the Scriptures and the exercises of devotion. The
consoling words of Christ to his sorrowing disciples were read
to her:  InI my Father's house are many mansions. I go to
prepare a place for you, that where I am there ye may be also."
Subsequently, when able to say but little, in allusion probably
to this provision, and perhaps to the former custom of Hawaiian
rulers setting out to visit some portion of their domain when it
was announced to them that a house had been erected for their
reception and sojourn there, she said, as we were sitting around
her couch, " The way that I am going-the habitation is prepared-sent the thoughts thither with joyfulness."
Though the hand of death was on her, she expressed solicitude
for me, lest I should be too much fatigued in my impaired state
of health; still, as she was engaging in the struggle with the
last enemy, she wished me to be near her; and the kind feelings
of a Christian mother towards a son, in such circumstances, could
hardly have been more obvious and disinterested. After a severe
paroxysm, as if the golden bowl were broken, I stooped near her,
and said, ' Elisabeta, this perhaps is your departure. Stay yourself on Jesus: he is your Physician, your Savior. We wish you
to stay with us; that would be our joy; but we think the Lord
will soon take you from us."  She replied, "I will go to him,
and shall be comforted.>"
Retaining her reason apparently to the last, as she descended
into the dark valley, she sent back to us intelligible signals, to
show us where her soul was resting and looking for aid. A little
before the power of utterance failed, she ejaculated meekly the
language of the penitent, confiding soul, giving itself to Christ,
as found in two lines of a Hawaiian hymn, which she valued,
and which, with their context, indicated the humble, penitent,
and believing posture of her soul, as she was about to present
herself before him at the threshold of his heavenly temple.
The fifth and sixth lines of what I here translate were audible:
" Now will I go to Jesus,
My Lord who pitied me,
And at his feet lie prostrate,
For there I cannot die;Lo, here am 1, 0 Jesus,
Grant me thy gracious smile:
But if, for sin, I perish,
Thy law is righteous still."
Perceiving herself to be dying, she called me; and as I took
her cold hand in mine, she inquired, "Is this Bingham?"  I
replied, " It is I.'" She turned her languid and friendly eyes
upon me for the last time, and said, "I am going now."' Her
brother and sister, Adams and Hoapili-wahine, her husband's
children, Kinau, Kauikeaouli, and Nahienaena; her niece, Kekau28




434


TRIBUTE TO THE QUEEN BY THE MISSION.


luohi, several members of the mission families, and others, looked
and listened with intense interest as the dignified sufferer manifestly felt the cold waters of Jordan.  Giving her our Aloha, I
bade her f Farewell-go in peace-lean on Jesus, and dwell with
him for ever.' Breathing more and more faintly for ten or fifteen
minutes, this ruling mother of the reformed nation fell asleep,
no more to be affected by the applause or reproach of human
breath. She died just before the dawn, June 5th, 1832.
As she rested from her labors, her relatives and attached attendants wept tenderly over their much loved friend, whose going in
and out among them had now for ever ceased, and united in
prayer to the Christian's God; and when the morning rose, conveyed her body to her house at Honolulu.     Many attended,
weeping.   The nation felt the shock. None, perhaps, felt it
more deeply than the missionaries, whose firmest helper had left
them in the midst of their struggle, and who were overwhelmed
at the thought that there was not a mortal on earth, who could
then fill her place as a leader of her people.
At their convention, they immediately adopted the following
minute:" Whereas God in his mysterious and holy providence has seen fit
to visit this nation by a deeply afflictive stroke, which has removed by
death the Queen Regent, Elisabeth Kaahumanu, a distinguished reformer of her nation, a kind friend, and benefactress of the missionaries, a firm supporter of their cause, and faithful comforter of the
brethren, and of the infant churches in these isles, in whom much
confidence has been deservedly placed by the commercial, political, and
Christian world, but especially by the people and missionaries of the
Sandwich Islands: Resolved, That the business of the general meeting be suspended till after her interment, that we may unitedly pay to
her the last sad honors due to her remains, and that a funeral sermon
be preached at each of the stations, as a tribute to her worth, and as
a means of consolation to the afflicted people, and of furthering the
cause of piety and national improvement, which was so dear to her
heart from her conversion to her dying hour.'
Preparations being made, while the lamentations of the people
were continued, a great concourse assembled in the afternoon of
the 8th of June to attend her funeral. Her remains, carefully
enclosed in an appropriate coffin, covered with crimson velvet,
and attended by a long procession of the relatives of the deceased,
and other chiefs, residents, strangers, missionaries, members of
churches, and others of the people, were conveyed from her house
to the church that had been built under her auspices, and where
she had dropped the tear of gratitude, penitence, and joy, in the
presence of the great congregation, when the Gospel of the dying
and exalted Savior, whom she loved, had been proclaimed to her
and her beloved people. Some desired to hear the strains of
martial music, but the king said his mother did not desire
such things, and the missionaries preferred to move in silence.




FUNERAL OF KAAHUMANU.


435


The slow and solemn tolling of the bell struck on the pained
ear as it had never done before in the Sandwich Islands. In other
bereavements, after the Gospel took effect, we had not only had
the care and promise of our heavenly Father, but a queen-mother
remaining, whose force, integrity, and kindness, could be relied
on still. But words can but feebly express the emotions that
struggled in the bosoms of some who counted themselves mourners
in these solemn hours; while memory glanced back through her
most singular history, and faith followed her course onward, far
into the future.
Thousands now thronged around, not to exult in the vanquishment of an oppressor; not to rend the air with deafening
heathen wailing to frighten away evil demons; not for the
libidinous and revolting customs of their pagan state, on the
departure of a sovereign; nor yet with the rage of war to decide
who next should hold the reins of government; but to mourn
over a great one who, in the midst of her course of usefulness,
had fallen in Israel, and to bow in worship before the God of
Abraham, while a Christian church disposed of the remains of a
mother and sister, in the consoling hope of her putting on the
robes of immortality. Assembled in and about the great sanctuary, their attention was directed to the appropriate words of the
Apostle to the Gentiles, who had also been born out of due time:
' I have fought a good fight. I have finished my course. I have
kept the faith. Henceforth there is laid up for me a crown of
righteousness, which the Lord, the righteous Judge, shall give me in
that day; and not to me only, but unto all them also that love his
appearing." 
Though, like Paul, she entered the service at a late period in
life, yet few have encountered more opposition, or fought more
successful battles with the workers of iniquity, during a lifetime,
than she had done in the short space of eight years. She was
bold and energetic when the cause of Christ was assailed or
needed her support; but humble and retiring when her own honor
or emolument merely, was in question. She suffered with meekness a measure of reproach and abuse, which few would have
risked for the sake of religion. and when she was required no
more to struggle on in this warfare, she laid down her armor;
and few have left brighter evidence of exchanging earth for
heaven, and worldly rank and distinctions for glory everlasting.
Having lived half a century in heathenism, she at length is led
by grace to bend her unaccustomed knees in prayer, and having
her stout heathen heart subdued, she enters on a new life,
earnestly inquiring, " What shall I render unto the Lord for all his
benefits towards me?" Instructed and transformed by the Gospel, she gives the noble answer herself, " I will make his Word
the man of my counsel, and will endeavor to induce all under
my influence to honor and obey it;"  Adopting this in spirit, and




436


SUCCESSION OF KAAHUMANU II.


carrying it out in practice, what an example of the power of the
Gospel and grace of God has she given, not only for the permanent benefit of her own nation in the passing and succeeding
generations, but worthy of the regard of the rulers and subjects
of other countries!
While those who, for twelve years, had labored for her good,
were, with other friends, called mournfully to see her remains
deposited in the tomb prepared for the royal family, so early after
her Christian character had become established, they could rejoice
in the evidence that in meekly resigning her high place here on
earth, she passed away to paradise, to the possession of an unfading crown, and an everlasting inheritance.
How could the place of such a ruler be supplied? The eyes
of some were turned to heaven for help. The presence and
powerful arm of the Lord were made manifest, and were still
thankfully acknowledged. The quietude of the nation, notwithstanding the shock, the harmony among the chiefs, the undisturbed
state of our young churches, and the spirit of tenderness and
inquiry among the worshippers of Jehovah, afforded proof that
the Gospel had extensively taken root in the land, and 'the days
of KAAHUMANU' will long be referred to as days of progress and
prosperity to the nation in respect to, schools, morals, government, and religion.
The king was yet too young to sway the sceptre alone, and by
the arrangement of his father and queen-mother, and surviving
chiefs and himself, his sister, Kinau, the heiress both of Kamahameha and Kaahumanu, was to act as premier or queen-mother,
her concurrence being essential to the constitutionality and
validity of every regal enactment. She was publicly recognised
by the king, who gave her the official title of KAAIIUMANU II.
But she had not, like Kaahumanu I., the dictatorship or sovereignty
which their honored queen-mother had exercised by the will of
her husband, the Conqueror, and by her heirship to the domain
of Kekaulike, and the concurrence of the young heir to the
throne. Kinau became the chief agent, or premier of the realm,
and exercised an office similar in responsibility to that of the king,
and one which, in some sense, has been permanently established,
though its prerogatives were liable to be modified by change of
circumstances.
Kinau was a woman of excellence, after her conversion to
Christianity. She had been a wife of Liholiho; then, after his
death, the wife of Kahalaia, who died shortly after their marriage.
She afterwards married Kekuanaoa. In her Christian character,
modesty and firmness were remarkably combined. She was dignified and comely, but not handsome. She had a good figure,
though she was smaller in stature than most of the chiefs. High
in rank and office, she was condescending and courteous. She
was affable, but not loquacious. In her dress, manners, habits




SURVEY OF TIlE WASHINGTON ISLANDS.


437


of temperance and sobriety, and in her dignified attention to
courteous and intelligent strangers, she was exemplary. Though
above her husband by birth and station, by education and piety,
yet in the love and deference which she uniformly manifested
towards him, the complacency which she seemed to feel in him,
and the satisfaction which his honorable and gentlemanly conduct
gave her, she appeared interesting and amiable. Although she
was young for so important a station, she possessed an uncommon share of the confidence of the king and the other chiefs, and
she entered on the duties of her office at a period when experience, wisdom, and tact, were demanded, and with the feeling,
we believe, that her utmost skill and energy would be required
to fill her place, and that her success depended on the blessing of
the Lord, and the prevalence of the principles of his Gospel.
In a public address to the people she declared her intention to
pursue the policy and carry out the measures of Kaahumanu;
and the king called on the nation to acknowledge her authority.
It was feared that the lovers of iniquity to be found among
aliens and many thousands of the native population, not yet subdued by the Word and Spirit of God, would take occasion to
indulge theniselves the more freely under the new government.
It was, therefore, the more needful that the example of every
friend of truth and righteousness in those dominions should lend
the support of a healthful influence to the cause of improvement.
At that period, the missionaries declared it to be their main
business to inculcate that Divine Word which could not be
softened down to meet the wishes of any class of men or
women, high or low, and at the same time, unitedly resolved ' to
encourage improvements in agriculture and manufactures; habits
of industry in the nation;neatness in the habitations and dress
of the inhabitants; punctuality in all engagements, especially in
the payment of debts; justice and temperance in rulers in the
execution of law; and loyalty, order, and peace, among their
subjects, in all the relations and duties of life; and also to recommend to the people daily to commit to memory each a verse of
Holy Scripture, as the means of enlightening and purifying their
souls.'
About the close of Kaahumanu's public labors, and the entrance
of Kinau upon the duties of her office, the attention of the
American Board and of the American Christian public was much
attracted to the Washington Islands-a division of the cluster
usually denominated the Marquesas. Missionaries were sent to
the Sandwich Islands with the expectation that if the mission
there approved of it, they would be established on the Washington Islands. The mission took up the subject with earnestness,
made diligent inquiry as to the field, and resolved to consult
freely with their fellow-laborers in the South Seas, and to survey
the Washington Islands to see what we could do for them.
For this service a deputation was sent forth in the summer of




438


REVIVAL AT KAUAI.


1832, consisting of Messrs. Whitney, Tinker, and Alexander,
assisted by Kalu, a native convert, and Kuke, a convert and
teacher from Huahine.  They proceeded to the Society'and
Georgian Islands, held several interesting consultations with the
missionaries of that group, then visited the Washington group,
and, for a few days, looked at the field with care and prayerfulness. They returned in safety, and notwithstanding the revolting
manners, gross idolatries, and forbidding aspect of the Washington Islands, reported in favor of attempting to supply them with
the Gospel, provided the missionaries at the Society Islands
should not, in the course of a few months, find occasion to object,
or the London Missionary Society find the means of supplying
that field with the Word of life.
During the absence of Mr. Whitney from Kauai, there were
striking indications of the revival spirit among his flock. A
little before his departure, he preached to them a sermon on the
life and death of Kaahumanu, and then a parting sermon, and in
company with Kaiu, one of the principal members of his church,
left them in an interesting state in the care of Mr. Gulick, his
associate, who shortly after speaks of the outpouring of God's
Spirit there.
Who can doubt that the consistent manifestation of Christian
solicitude for distant tribes is adapted to awaken attention to the
value of the Gospel and the salvation of the soul among those
who have been already evangelized? or that any church which
endeavors duly to water, shall itself also be watered?
I hastened to assist Mr. G. in the important duty of pointing
sinners to the Lamb of God, and sailed from Honolulu with two
native assistants, Paulo Kanoa and Daniel Oleloa, in a vessel of
twenty tons, which we imagined to be about the size of the ships
used by the fishermen of Galilee, on the sea of Tiberias. We
came into Waimea roads by moonlight. Three men from the
village conveyed me in a canoe from the vessel to the shore.
One swell after another lifted and urged us shoreward. Being
near the beach the stern was turned towards it, to give me a
better chance to land with dry clothing. " There comes a large
sea," cried one; " look out."  I sprang and stood up on the
top of the canoe, as it was borne forward. The wave curled
nobly, and its white crest swept foamingly over the whole length
of the canoe, drenching the men and wetting me to the knees as
it tossed us on the shore. The wave retiring, left the canoe
heavy with water on the sand beach.
Saluted by the repeated aloha of the friendly natives, I was
conducted to the missionary's residence, about a quarter of a mile
from the beach, in a line parallel with which stood the neat, new
houses of Mr. Gulick, Mr. Whitney, and Gov. Kaikioewa.
The governor's little palace, or cottage, stood on elevated
ground, overlooking the narrow, level, cultivated valley of Waimaea, in which the cocoa-nut trees growing near lifted their ever



ELEVENTH HOUR LABORERS.


439


green and palmy tops to its sills or threshold. It was somewhat
showy, being of one story, finished and painted white, having
good windows, a neat and spacious verandah in front, supported
by shapely pillars, and dormer windows in the attic. In front of
the line of these three dwellings, which ornament the village and
evince an advance towards civilization, stood their spacious
church, frequented by throngs of worshippers.
Early in the morning the people began to come to the house of
Mr. Gulick. The first I met was an old man, who was an adult
in the days of Cook's first visit, half a century before, and till
recently regardless of his salvation.  He said, giving me his
hand and his aloha, "God has brought us together."  " Yes,
through his goodness we meet; let us give our hearts to him."
A silent tear stole down his aged cheek, and not his alone. An
elderly woman, almost blind, who had professed her faith in
Christ, grasping my hand in both of hers, expressed her gratitude
that she had before seen me, and was again allowed to meet me,
and as she spoke of God's loving kindness, her obscured eyes
filled with tears. Gentle tears rolled down the faces of others
who stood by, while some sat on the ground in silence, with
drooping heads, the reverse of the levity so common among the
people. The forwardness and apparent readiness of these two
aged persons to devote the evening of life to the Savior, led to
the reflection that eleventh hour laborers are more likely to be
found among the recently idolatrous Hawaiians than where Christian light has long shined, been more intense, and more habitually
resisted. Had the eleventh hour laborers been called upon every
hour of the day, and every hour had resisted till the eleventh,
they might then have been passed by as hopeless; or they might
as easily have resisted the last as any former call. But as the
light burst in upon the Hawaiian race, the call was simultaneously
given to all classes, of every age; and a very large proportion
of the hopeful converts there have been among the aged and the
middle aged.
Mr. G. and myself spent much of our time in personal conversation with those who came to us for that purpose, instructing
them, putting to them unexpected questions, and hearing their answers, or attending to their spontaneous statements and inquiries.
We endeavored to form a distinct judgment of the case of each,
giving to each direct advice, a passage of Scripture, or a tract, to
show them their own character and condition, and the adaptedness of Christ to meet their necessities, and his readiness to save
the penitent and believing.
Among many who came on the first day of my visit, was an
old warrior, formerly of Oahu, an officer of the government in
1792, mentioned by Capt. Vancouver in the narrative of his transactions with the people there. I had met him before on the back
part of Kauai, while in his unawakened heathen state, and was glad
to hear him now tremblingly inquire in an humble and teachable




440     CONFESSIONS OF AN OLD WARRIOR-LECTURE.


posture, " What must I do?" He took a humble seat at my feet
and said, " I am a great sinner." As I addressed him, he looked
at me with earnestness, his heart.being awake and his hearing impaired. On being asked why he condemned himself as a great
sinner, he said, "4 I have worshipped images, and served false
gods. I am an idolator. I am a man-slayer, too. Some of the
people of Oahu, when Kehehili was king, killed some men of
Britain [Hergest and Gooch], at Waimea. Vancouver came to
Waikiki and demanded the murderers.  The king sent me to
take them and deliver them up. I searched for them; but they
were gone; I could not _fnd them. I seized three other men and
gave them up to Vancouver in return for the Englishmen that had
been killed. He gave me a loaded pistol to shoot them; and I
shot them. I am a murderer-a great sinner.  When Brown
came to Waikiki, I showed him the harbor of Honolulu, not before known to foreigners. He showed me dollars, and said,
' These are the best waiwai (treasures or goods) of my country.'
I wanted them, and stole three forties. I was seized, put in irons,
and the dollars were taken back. I am a thief."
How clearly did conscience point out the crimes of his heathen
state, idolatry, shedding blood, deception, coveting, and taking
what belonged to others! The violent sacrifice of human beings
to the Hawaiian deities, had been the prominent feature of their
religion, which had stifled conscience and encouraged manslaughter
and murder. Extremely base, barbarous, and criminal as was the
conduct of this high office-bearer of a heathen monarch, it was
no more than what was customary among priests and chiefs in
those days of darkness and cruelty. Dreadful and pitiable as
was that execution of pretended murderers to satisfy justice, how
much more dreadful would have been the bombardment and
destruction of the villages and inhabitants of Waikiki and Honolulu, for the offences of the Waimea murderers!  And if this
execution, sanctionedbyVancouver and the government, now stung
the heart of the old warrior on getting a glimpse of Gospel
light, what will the concentrated light of eternity do to the despisers of inspired truth who have slaughtered villages or shed the
blood of nations, with no greater regard to justice or the authority
of God than governed this savage and his degraded countrymen?
And what now could be said to this awakened heathen different
from what should be said to every violator of divine law as written by the finger of God on the heart, or on tables of stone, " Fly
to Christ, who died for sinners, even the chief; repent, and trust
in him for pardon and eternal life."
Towards evening, the people gathered, by hundreds, to the
church, to pray and hear the Gospel, and I presented that portion
of it which records the death of Christ and the two malefactors,
showing the design of his death, the penitence and wisdom of the
one, and the hardness and folly of the other, who died with him,
and urging them to believe on the crucified Savior. A general




THE INQUIRY ROOM AT WAIMEA.


441


solemnity, stillness, and attention prevailed. The next day, many
came to converse.  I admitted ten to the study to begin with,
called their attention to the invitation of Christ, " Come unto me
all ye that labor and are heavy laden, and I will give you rest,'
bowed with them before the mercy seat, and conversed carefully
with each. Several wept. From the eyes of one woman large
tear-drops fell freely and silently, upon her native robe, and a
large man, wiping tears from his face, sobbed like a little child in
its sorrows. In some, there appeared an indistinctness, and in
others a good degree of clearness of vision in respect to their sins,
the mediation of Christ, the method of justification by faith, and the
insufficiency of their own works to save them. More than half
appeared to be under the influence of the Spirit of God, and some
to be trusting in Christ.
As the sun declined it was delightful again to meet a concourse
of the people, who seemed, so spontaneously, to go up to their
temple to pray and hear, at the hour of the evening sacrifice;-a
most rational and happy method of spending the hour before sunset, which myriads devote to frivolous amusement.
The next day, walking out to see some of the people, at their
homes, I called at the neat white cottage of Deborah, which had
about it a few shrubs and doves; but found her at the house of
Ilaupu, whom she called her father. In, and about his habitation,
which was above the ordinary size, and, according to the new
fashion, consisted of three apartments, were twenty or more persons, unusually still for such a number of natives.  An elderly
woman saluted me, and in answer to inquiries about her spiritual
state, said she had given her heart, soul, and body, to Jesus, sat
down by the feet of Deborah, and engaged quietly in conversation
with her.  People from neighboring houses, and some from a
distance, dropped in, one after another, till sixty, then eighty, and
even a hundred were assembled, among whom were four old
warriors, including the man who had confessed himself an idolator, thief, and murderer, and one, who, since the establishment
V of the mission, had been guilty of drunkenness and manslaughter,
in which his own wife was the victim of his heathen violence.
As they seemed ready to hear, I addressed them from the words of
the Prophet,-" It is time to seek the Lord, till he come and rain
righteousness upon you,"' urging them to seek him at once, to
seek earnestly, and seek continually, till he should pour on them
his spirit and his free salvation. Several were in tears. One of
the natives gave a short, kind, and pertinent exhortation. After
a hymn, Paul Kanoa offered a prayer. Native Christians engage
in prayer with great propriety, both as to matter and manner, but
rarely, or never, by a committed form. They often use Scripture
phraseology, not in a stereotype order, but adapt their thanksgivings, confessions, and petitions to the circumstances in which they
are placed, uttering them in a natural, slow, distinct, and reverential
manner. A part of Kanoa's prayer, here, translated, may serve




442


EXTENT AND CHARACTER OF THE REVIVAL. t


as a specimen. " O Jehovah, the God of Abraham, Isaac, and
Jacob, thou art the God of the living and not of the dead. The
living live by thee. We have assembled in thy presence to praise
thee, and to pray unto thee, because we are burdened with sin
and are distressed. 0, rain upon us now; and let the power of
the Highest overshadow us.  The hearts of the chiefs and the
people are in thy hand, and thou canst turn them. Bless the missionaries, who have sowed the good seed here, which has produced,
some an hundred fold, some sixty, and some ten.  Bless those
who have gone to carry the Word of God to Nuuhiva [Marquesas],
and to other parts of the world."
On coming to Mr. W.'s house, we found assembled and assembling there, about 150, who had come to converse. One woman seemed agitated, and was trembling. I spoke to the company
the Word of God, led them to the throne of grace, and conversed
with several who had come seven or eight miles, and who appeared serious and earnest.
On the Sabbath, the church, 155 feet in length, and 48 in
breadth, was filled at half-past nine o'clock, A.M. About 2,000,
or one-fifth of the inhabitants of the island, were present. After
the sermon, on the words quoted by Christ, from Isa., and applied to himself,-" The Spirit of the Lord is upon me, because
he hath anointed me to preach the Gospel to the poor," &c.,
about three hundred stood up to signify that they had resolved to
give themselves up to Christ, to follow him, renouncing their sins.
They had had line upon line, from the missionaries-They had
had the Gospel preached to them from time to time-Mr. Whitney had labored there twelve years, and Messrs. Ruggles and
Gulick several. They had been favored with evangelical tracts,
and portions of the Old Testament Scriptures, and the entire New
Testament. Great pains had been taken to guard them from mistake and self-deception, and the Spirit of God was obviously
among them. Still, the doubt that hung over their case was
a great check to the joy which would naturally arise from such an
exhibition of readiness to serve the Lord.
The governor and his wife were absent. Kaahumanu was dead.
The king was not over-strenuous in regard to Christianity; but
here were the same demonstrations of the power of truth and of
the Spirit of God, as had been exhibited at Honolulu, Lahaina,
Kailua, Kaawaloa, and Hilo, in the days of Kaahumanu. Among
300 who showed themselves, on this occasion, one man appeared to be seized with convulsions, which I regarded as proving
nothing for or against the genuineness of the work. Mr. Gulick
noticed, at other times, cases of bodily agitation, among the people, such as trembling, falling down, and loud weeping, which he
supposed to be produced by the Spirit of God. Of this work, he
says:C Our public assemblies, however, have been still and solemn, and
remarkably attentive to the messages which were delivered.  Persons




MANSLAUGHTER BY A YOUTH.


443


from almost every part of the island, have been brought to a sense of
their lost condition, and are now rejoicing in hope. From the pagan
priest, down to the humble devotee of superstition, all classes, and
every age, except the very young, have felt, as we are fully persuaded,
the sacred influences of the Holy Spirit. There was a depth and pungency in their convictions which I had never before witnessed at the
islands, except in a few cases.  A vast majority of the cases of conviction are found at this station and one other place, where nearly all
the missionary labor has been bestowed."
I returned to Oahu, in the king's brig, commanded and manned
by natives, who made an unusual passage from Koloa to Honolulu
roads, in forty hours, without tacking ship, or altering any principal sail. A Hawaiian mother and her little daughter were passengers. Having heard that one of the four sons of that mother,
at Honolulu, a lad of fourteen or fifteen years of age, had, during
her absence, been involved in guilt or calamity, through the influence of rum on a sailor, I asked her if she had heard the tidings
from Honolulu. " No," she said, " what tidings?" " That your
son, Henry, has killed a foreigner with a club."  ' Oh! I am in
heaviness!" she exclaimed. " How could he do   Ach an evil
deed? I charged my sons to do right, and left t} em, to visit a
sick relative; and that child has done this evil deed and brought
us into straits. I am distressed: must he not die?'  " That is
the law of the king, concerning murder; but if the foreigner was
chiefly in fault, or if your son did not intend to kill, perhaps he
will escape."  " That is the law of the king,'" she repeated with
a deep sigh. As we came into the roads, the elder brothers came
on board, kissed their mother, and said, " A foreign sailor, having
drunk rum, came into the house and abused Henry. Henry expostulated with him and led him out. He was struck by him with a
cane, and returned blow for blow, with a hard wood stick. They
separated. Henry returned to the house. The sailor went to the
tavern, and died there, the same night, from a blow on the temple."
The youth, the son of a foreigner, was sentenced for manslaughter,
for a limited time, to Kaahoolawe-a sort of state's prison.
Trying as this case was to the mother and the brothers,
the signs of distress and interest in the case were not more
unequivocal than I supposed I had seen in many others, during
my visit at Kauaiin reference to their own guilt, and the means of
rescue from final ruin.
In the course of the same year-the first after the death of Kaahumanu, there were also very encouraging appearances among
the people of Maui. The missionaries at Lahaina said, " We
do, even here, see the footsteps of our Lord, and witness indubitable evidence that the Holy Spirit is at work on the hearts and
consciences of men." Their monthly concert was attended by
about 800 persons. They had a Bible class of 250 membersand thirty-four classes of men of forty each, and nearly the same




444


WAILUKU-VISIT OF THE POTOMAC.


numoer of women, studying a verse a day of the Scriptures.
Many called to see the missionaries, and spoke of their attachment to the truth, their love to the Savior, their desire to associate
with his people, and with them to sit down at his table, to commemorate his death.  Some were examined and admitted to
church ordinances. " Were we to admit all the applicants," said
Messrs. Richards, Spaulding, and Chapin, " nearly all the adult
population would soon be in the church."
A new station was this year taken at Wailuku, East Maui, of
which Mr. J. S. Green, removing from Hilo, where he had labored
about a year, took charge, with the fairest prospects of success
among a large population.
At this interesting period, the U. S. frigate Potomac, Con.
Downs, arrived from (Qualla Battoo)-a ship that ploughed the
ocean at an expense equal to that of all the operations of the
American Board, among all the nations to whom they were offering the Gospel. The several classes at the islands looked with
interest to see what advantage could be gained to their cause by
this visit, and especially to see whether the intelligent and liberal
commander would favor the puritanism of the missionaries, and
the measures of the government to restrain iniquity, or the looser
maxims of those who thought the mission required too strict a
regard to temperance, chastity, and the Sabbath, and maintained
that the measures of the government, in respect to gambling,
Sabbath-desecration, Romanism, and the traffic in intoxicating
liquors, were too rigorous.
The state of the nation, the efficiency of Kinau and Gov.
Adams, their earnest desire to know how to secure the best interests of the nation, their teachableness and the inexperience of the
king, rendered it important that prudent counsels, such as should
tend to consolidate the government on a basis firm and safe, and
provide for the interests of the current and succeeding generations, should prevail.
'The divine will being the foundation of all human authority,
it was not difficult to infer, nor unsafe to teach, that no lawgiver,
legislator, or magistrate, had a right to contravene the will of
Heaven by requiring or licensing that which God forbids in his
Word. Some, both residents and visitors, supposed the strictness of the missionaries and the Christian chiefs might be made
a plea or occasion for withdrawing the young king from their
influence, and for encouraging him to take a looser view of duty
or public responsibility than the Bible authorizes, and more congenial with their own. The maxims of men, the policy of
human governments, and the examples of civilized statesmen,
were, by some, deemed a guide more suitable for Hawaiian rulers
than the principles of the Bible.
The commander of the Potomac, in his intercourse with the
missionaries, was courteous, and, in some important points, coincided with their views as to the duty of the rulers. He urged




VARIED LIBERAL POLICY.


445


the importance of securing the rights of property, encouraging
agriculture, industry, justice, and punctuality in the fulfilment of
all business contracts. He did not, however, think it well for
the rulers to shut out rum and Romanism from their country.
Learning that efforts had been made to stop the traffic in distilled
liquors, and that Romish priests had been excluded, and some of
their followers put to hard labor, and treated with severity, he
advised a more liberal course. He said the king could expel or
exclude the priests of Rome, if he chose to do so, but that
Roman Catholic countries might object to it, and stated to him
cc that all civilized nations were in favor of free toleration." He
was asked if he meant to be understood to include Italy, Spain,
and Portugal, as countries in favor of full toleration.  This
inquiry was construed, by some, as an apology for Hawaiian intolerance. The Commodore then asked the king why he punished
his subjects for their opinions. He replied, " that his subjects
were not punished for their opinions, but for image-worship, and
other offences distinct from mere opinions.?'
While the Potomac was at that port, a grog-shop keeper, who
went from the same country and in the same vessel with the
pioneers of the mission, and set up his shop in the same village
where they established presses, schools, and churches, hoisted
over it the American flag and pennant, which he thus dishonored.
He entertained many of the frigate's crew while on liberty,furnishingthem the means of intoxication. Finding himself supported in it by high influence on ship and shore, he boasted that
during the ship's visit he had cleared $900. It was dangerous
to pass his door at the time, and Gov. Adams had occasion to
accommodate some of his customers, from time to time, with iron
handcuffs, but was requested not to punish the landlord, who
had " entertained the frigate's men so kindly."
To men who deemed grog-shops " a necessary evil," notwithstanding the wish of the rulers to prevent the dreaded consequences, it was of small account how much cost and trouble they
made the government, how annoying and corrupting the example
of their customers must be to the villagers, or how shameful a
demonstration they gave the people of what civilization, without
Christian principle, could produce.
Rev. Mr. Grier, the chaplain, Lieut. Ingersol, Mr. Warriner,
the teacher of mathematics, Mr. De Selden, and others, were
very friendly to the missionaries. The liberal sum of $200 was,
with the concurrence of the commander, contributed on board the
frigate to aid the church and congregation at Honolulu in procuring a church bell. To this the congregation added about as
much more to complete the purchase money for a bell of 5501bs,
and erect a small tower, frame, and wheel, for its suspension.
The bell, then in that market, soon reported itself to the satisfaction of many, and has since summoned many thousands to go up
to the house of God with joyfulness and thanksgiving.




446 WHOLESALE PLAN FOR DISPOSSESSING THE NATIVES.


About that time, the king and chiefs became acquainted with
a proposed plan for taking possession of their country, by some
who loved the soil more than its owners. A pamphlet reached
them, published in London, addressed to a NOBLE LORD, by a
Mr. James, a disappointed adventurer, who had seen Botany Bay,
and visited the Sandwich Islands, and who considered it " mortifying to an Englishman to walk upon the soil, enriched by the
blood of Cook) and not feel that it was his own."  He boldly
recommended to the British government " the occupancy of the
Sandwich Islands on ' THE PLAN OF A PROPRIETARY GOVERNMENT,1 either colonizing them, or granting them to a joint-stock
company, to be sold for the benefit of the company, and for the
support of a foreign governor."  Awkwardly attempting a
defence of what the natives called his " covetous design," he
shamelessly averred "' that the chiefs were semi-barbarian, and
very oppressive; that neither the government, laws, letters, nor
religion there ought to be regarded as an objection to the measure; that the people earnestly desired to be taken out from
under the oppression of the chiefs and missionaries; that all the
foreign residents, American and English, desired to have a British
governor, who would promote the settlement of the country, and
wished him to make their wishes known as soon as he should
arrive in London-all to a man, except the missionaries, who
desired no change, but to have the islands all to themselves; and
that under the proposed arrangement, the islands might be made
another West Indies for the extensive and lucrative production
of sugar, cotton, coffee, tobacco, rum, &c."'
To him who supposed the British government, the residents,
and the expected colonists, to be as corrupt as himself, these
reasons, specious and puerile as they were, seemed to warrant a
great nation to abolish the native government, and dispossess,
enslave, or drive into the sea, the aborigines. It is well for all
parties that the influence of American missionaries, ever friendly
to the continued independence of that nation, stood in the way
of such aggression, though they had neither sword, nor spear, nor
cannon, to resist it.
" Horton James ' was not appointed Prefect or Governor of
the Hawaiian Islands. The British government was rich enough
without making those islands another Naboth's vineyard, and too
honorable to carry out this Haman-like plan, for seizing the possessions of a feeble, friendly, confiding people.
Whatever some other power might be disposed to do, and
whatever different influence a different class of missionaries might
exert, in reference to the subjugation of the country, none can
justly blame the rulers for being on their guard against alienating
their soil, or allowing it to pass into the hands of those who hated
their sovereignty, or countenancing a class of religious teachers
who, it was feared, would unite with those who desired that in
their place some other power might rule.




CHAPTER XVIII.


THIRTEENTH YEAR OF THE MISSION AND FIRST OF KAUIKEAOULI,
OR KAMEHAMEHA III.-1833.
Kaomi's Faction-Kauikeaouli asserts his majority and supremacy-Premiership
of Kinau-Missionary efforts for sea-faring men-School at Oahu for the children of Foreigners-Seamen's Chaplaincy at Honolulu-Fifth Reinforcement of
the Mission-Visit of the ship of war Challenger, Captain Seymour.
THE elements of confusion were still obviously at work, and
heart-burnings but too manifest. There were numbers possessing
influence, who yet loved the indulgences and follies of heathenism,
and regarded the restraints of Christianity as irksome.  Several
young men, belonging to a class attached to the king, and distinguished from the rest of their countrymen by the term Hulumanu
(Feather or Bird-feather), were among the advocates of a system
of loose morals and vile sports. Among these, Paki, Namauu, and
Kaomi, were, for a time, conspicuous. The latter was a native born
son of a naturalized Tahitian, by a Hawaiian mother, and possessed
considerable shrewdness. He early manifested a desire to be instructed, and for a time made good progress-became a teacher
and exhorter of his countrymen, and, after four or five years, desired
baptism. But this was not granted. Then, getting entangled in
love affairs, he denied the authority of God's Word, attached
himself to the irreligious, and declared that he had tried religion,
and found there was nothing in it, and would now try anew the
pleasures of the world.  He acquired such an influence over the
Hulumanu, and with the king, as to become his counsellor, and
obtained the somewhat ambiguous title of Keliikui (engrafted king).
The king wished Kinau to purchase for him a ship. Having
consulted her ablest counsellors, and believing it to be unwise just
then to augment the public debt, she respectfully declined, but
without fully satisfying the king.
Kaomi and his party coinciding with the libertinism of influential foreigners, entered boldly on a course, which gave some
occasion for alarm lest the peace of the nation should be broken,
and the interests if not the lives of Kinau and her friends put at
hazard.  Revelry and the old games were encouraged, under the
auspices of Kaomi.
Gov. Adams, then at Hawaii, and Hoapili, the king's stepifther, the substantial governor of Maui, at Lahaina, being apprised of the state of things, both repaired to Honolulu, to do what
they could to maintain the pono —the right policy-and secure the




448


IKAUIKEAOULI ASSUMES SUPREMACY-PREMIER.


nation from confusion and disaster.  Hoapili arriving first, and
studying to manage so as not to give offence, said to the young
king, " Let us return together to Maui, and those who have misled you, stay here." He declined.
About the middle of March, 1833, the king proposed to the
chiefs his '" wish to take into his possession the lands for which
his father toiled, the power of life and death, and the undivided
sovereignty.*y This would have required a degree of wisdom and
weight of character which rarely fall to the lot of a youth of seventeen or eighteen.  The high chiefs, supposing (perhaps without sufficient reason) that it was his design to set aside Kirnau,
to abrogate the existing laws, and to promote the plebeian Kaomi, or Liliha, to the second rank in the kingdom, demurred.
There was no small agitation. Rum-drinking and licentiousness
increased. But Providence still watched over the nation and over
the cause of moral improvement. The king summoned the chiefs
and people to assemble to hear his pleasure. A slight rumor was
heard, that war was at hand. At the time for the meeting, many
of the praying women assembled in their usual place, and had a
solemn and tender season; asking God's providential care over
the interests of the nation.  At that hour, some expected and
others feared that Kinau would not only be degraded by the king,
but exposed to abuse and violence from Kaomi's party.  In the
gathering of the great assembly, in the open air, Kinau, with dignified step, walked through the crowd, and came up to her
brother, and saluting him, uttered her noble motto, " We cannot
war with the Word of God between us!/
He announced his majority, asserted his claim- to the sovereignty,
and lifted his hand to designate the next highest officer, while the
three candidates for it were around him-a moment of deep interest to many: and happy was it for him, and for the nation, that,
as he brought it down, he could not, as he said afterwards, but
prefer the daughter of Kamehameha, his father; and confirmed
Kinau as Premier.
She made a conciliatory address, modest, firm, and kind, assuring the people that she understood her position, and was ready
for the duties of her office. No governmental measure, she supposed, could be strictly constitutional, without her concurrence or
assent. This was, at length, conceded, though an attempt was
made to evade it for a time. On the following day, I sought and
obtained an interview with his young majesty, and assured him
that my love for him was not exhausted, and that while it was
possible, it was my intention to persevere in seeking his best good,
and urged him to seek the divine guidance and favor. The next
day, he attended church, and on the morrow, applied for two hundred copies of the last number of the New Testament, in their
language, for his Hulumanu to read. Believing that exercise to
be good employment for his " bird feathers," we readily furnished
the required copies, and encouraged their daily use.




KAOMI'S POLICY.


449


The agitation was unfriendly to the progress of schools and
attention to the one thing needful.  Restraints were withdrawn
from the manufacture, sale, and use of intoxicating liquors.
Kinau, Adams, Kaikioewa, and Hoapili, however, conscientiously
refused to grant licenses.  Kaomi recommended the opposite
policy, and a large class of foreigners favored it.  Two among
them, self-esteemed wise, whose position gave them undue influence, maintained that rum-selling houses, which they allowed to
be a nuisance, were a necessary evil, because eating-houses were
necessary in such a place, and nobody could get a living by selling
victuals alone. The king, too, supposed, like more enlightened
princes, that his revenues might be augmented by encouraging
the traffic, and by granting licenses.
To take a share in the spoils and honors, American shippers
sent by the Rasselas and otherwise, quantities of intoxicating
liquors, to the islands, to exchange for money and the products of
the country, with natives and foreigners who were reckless enough
to buy; among whom were some of the king's agents. Thus a
traffic that supplied the means of intoxication to natives, residents,
and transient seamen, was claimed to be necessary, not for the
well-being of the Hawaiian public, but for the support of drunkard-makers and drunkard-killers, though it might hinder the success of expensive voyages and the prosperity of the country, ruin
families, shipwreck the fortunes, and sacrifice the reputation and
lives of the customers, a " support 1 like that of a bag of specie
grasped by a drowning man.
Certain places, for a time, appeared to be consecrated to Hawaiian
saturnalia and exempt from the action of the laws of order which were
still applicable to the largest portion of the islands, and giving the
appearance of a petty state within a state.  Sabbath riding, for
amusement, was attempted at Honolulu, but could not be made
popular, and never has been, since Adams seriously threatened
to confiscate the horses of those who would persevere in thus desecrating the Sabbath.
The missionaries had occasion for solicitude, but not for despondency. The means that had a thousand times been tested
successfully, in the work of reform, were still available.  They
applied themselves afresh to the work of preaching and teaching,
translating and publishing the Scriptures, preparing and putting
to use such works as were needful for the discipline of the native
mind, and for the better understanding of the doctrines of the Bible;
and about a hundred of the best native teachers were called from
their schools and put under instruction.  Our work continued
much as before, though for a time, somewhat more difficult than
it might have appeared to be, had not the sober chiefs felt constrained to say, as they did with impressive emphasis, (" Kaahumanu is dead."
But as there had been no union of Church and State, there was
no disruption or change of relation when the king attempted the
29




450   FIRMNESS OF THE CHURCH AMID ADVERSE FORCES.
exercise of supreme power, in his own person alone, and to pursue a policy at variance with that of Kaahumanu. Kinau proclaimed a fast, as Esther once did, and as Kaahumanu had also
done.
In all ages, the name of the Lord has been a strong tower to his
people. To him they are accustomed to look for the continued
existence and prosperity of his church. And to him his people
there then looked for the success of the struggle of light and love
against the powers of darkness and malevolence, though the contest appeared to lie long in even balance.
The six hundred members of the church, in different parts of
the islands, for the most part, stood their ground firmly. Samuel
J. Mills, and the young princess, and a few others, were drawn
into the snare of the devil, and occasioned disappointment and
grief. But during the year after Kaomi's commotion, there were
one hundred and twenty-four additions to the churches-a number greater than the average annual additions, during the seven
years of Kaahumanu's membership.  With regard to the supposed influence of her authority, wish, or example, it has been
extravagantly said, " that the will of the chiefs was the will of
the populace," and  that thousands joined the ranks of Christians
from unworthy motives, carried along with the current." Scarcely
more than half a thousand were admitted to the churches at the
Sandwich Islands during the Christian life of the queen regent,
though tens of thousands availed themselves of schools and other
means of improvement. During this commotion 20,000 were
reported as readers in the schools.  At Honolulu, where, in the
excitement, it was said by a boastful foreigner, that not forty would
be found at church, there were still 2,000 in the congregation,
about half of whom were studying the daily verse of Scripture.
The island of Oahu suffered much, for a time; the other islands
less.
Never, perhaps, has the king had a better demonstration that
the new religion had struck deep root in Hawaiian soil, than at
the time when the influence of the infidel Kaomi, and his coadjutors, was applied to check or destroy it; and his young majesty
was constrained to say openly, " The kingdom of God is strong."
Most obviously was the arm of the Lord revealed for the maintenance of his cause, as it had often been from the beginning.
Whatever " current " may be supposed to have been created in
favor of Christianity by the united influence of the Gospel and
Kaahumanu and her coadjutors, during her administration, there
were every year strong counter influences acting against Kaahumanu and the Gospel, and in conformity with the corruption of
human nature; influences such as were manifest in 1826 in the
sympathy with Lieut. Percival, and in 1827, with Captains
Buckle and Clark, and were more fully demonstated in 1828 and
1829, by Boki and his faction, and in 1830 and 1831 by the same
faction in the name of Liliha. The same kind of counter influ



LABORS FOR FOREIGNERS.


451


ence was employed in 1832 and 1833 by Kaomi and the Hulumanu, and the whole host of the friends of the traffic in intoxicating drinks.
Under Kaomi, who was encouraged by high authority, his party
were emboldened to take a course which they acknowledged to
be wrong.   Hawaiian infidels set a singular example to the whole
fraternity, when, as we expostulated with them, they admitted
that they chose the wrong rather than the right. But the church
was still shielded.  In the progress of religion at the islands for
twenty-six years, though much personal influence has been exerted favorably by high chiefs and the Queen Regent, it has so
happened that no earthly king has been the head or even a member of the Hawaiian church. But the King of kings has been its
constant Helper: He alone was worthy of our trust in respect to
the safety of the church and the prosperity of his cause.*
In all the struggles of the mission, a regard to the purity,
security, prosperity, and best interests of foreign residents and
seafaring men was habitually cherished by the missionaries. The
claims of our own countrymen are sometimes urged from considerations of patriotism and in opposition to the claims of foreign
missions, without a due regard, perhaps, to the migratory habits of
the seamen and foreign traders (connected with the commerce and
navy of the United States), equal in numbers to the whole population of the Sandwich Islands.   At almost every foreign missionary station there is opportunity afforded for doing good to the
citizens of the country from which the mission emanated, indirectly, by showing the benevolent nature and beneficial influence
of the Christian religion, and by direct efforts to bring them to a
saving acquaintance with its life-giving truths. The argument
from patriotism in favor of Home Missions might, in various
ways, be applied to Foreign.
The moral and religious interests of the foreign residents at
the Sandwich Islands, and of the masters, officers, and sailors,
chiefly American, who, from year to year, have visited those
distant shores since 1819, have received a share of the sympathy,
labor, and care of the foreign missionaries there, from the very
commencement of their work.     This indeed seemed reasonable
and necessary in order to the completeness of the effect contemplated.  If the natives are expected to dwell in peace and
purity, under the Gospel's precious vine, those who mingle with
them should be so instructed and impressed by its members and
professors, and their Divine Director, as not wantonly to "c waste
it like the wild boar out of the desert." All classes who mingle
* The sentiment of Luther, the reformer on this point, though expressed in his
bold, rough phraseology, was suited to strengthen the feeble: " We tell our Lord
God plainly, if he will have his church, then he must look how to maintain and
defend it, for we can neither uphold nor protect it. And well for us that it is so.
For if we could or were able to defend it, we should be the proudest asses under
heaven. Who is the church's Protector that hath promised to be with her to the end,
and the gates of hell shall not prevail against her? Kings? Deists? Parliaments?
Lawyers? Marry no such cattle."




452


OAHU CHARITY SCHOOL.


in the business of life, or whose influence is mutual, should be
simultaneously instructed in the same religion that is necessary
for all. Thus the teaching and converting of the heathen nations
may have a powerful influence in purifying, converting, and perfecting our own countrymen.  So the adults and children of
heathen countries must both be instructed in the Gospel, or neither
will be likely to be extensively and savingly reclaimed.
During a period when the whole Hawaiian nation seemed
especially to claim the utmost efforts of every member of our
mission and many more, Mr. Clark, by the special direction of
the American Board and the wish of the mission, and of some of
the foreign residents, devoted a portion of his time, studies, and
public labors, to the department which might properly belong to
the Seaman's Friend Society, until they were, agreeably with our
wishes, induced to send forth a chaplain to those islands. Messrs.
Spaulding, Chamberlain, Johnstone, and others, also aided in that
cause.
As a specimen of the efforts of our mission in that department,
it may be stated that during two years of Mr. Clark's labors, he
usually preached once a week in English, and by the aid of the
American Bible Society, and the American Tract Society, distributed eighty-five Bibles, and thirty-six Testaments, and thirty
or forty thousand pages of tracts. Mr. Chamberlain, during the
same period, and from the same sources, distributed to 420
foreigners, chiefly sailors, 310 Bibles, and 112 Testaments, and
10,000 pages of tracts.
Among those who availed themselves of the labors and influence of foreign missionaries, there were happy instances of
reformation and hopeful conversion. Several have united with
the churches there. Masters and officers of vessels, in several
instances, suppose themselves to have derived important benefits
from the labors and influence of the missionaries, through the
grace of God, to whom all the praise is due.
Previous to the appointment of a seaman's chaplain at Honolulu, we were glad to see some, even of those who disliked the
puritanism of our mission, come forward and boldly advocate the
cause of education in favor of the children of Hawaiian mothers.
The American commercial agent urged his associates to effort in
this cause, from what he affirmed the American missionaries had
accomplished " by human power alone," as proof of what they
themselves could do, by the same power, if they would undertake it with earnestness. The residents of Honolulu proposed to
establish a school, exclusively for the children of foreigners, if
one of our lay laborers would devote himself to them.  This
appearing rational, Mr. and Mrs. Johnstone were ready to take
charge of such a school, provided the proprietors would build a
suitable house for it, and defray the reasonable expenses of
maintaining it.  Gratuitous aid being expected from foreign
visitors, the erection of a suitable and permanent building was




SEAMEN'S CHAPLAINCY.


53
453


undertaken with spirit, and promptly accomplished. Mr. Johnstone tendering his resignation as an assistant missionary of the
American Board, was eventually discharged, and with Mrs. Johnstone, a woman of energy in the cause of education, continued
the instruction of the school for years with vigor and success.
Some of the active patrons of the school, though they would
call it a " charity school," wished to exclude religion from it.
Others would allow the reading of the Bible, but a majority voted
to exclude from the school every religious book except the Bible.
The conscientious teachers, however, who had left their home
and country chiefly to aid the cause of human salvation, regarded
the immortal interests of their pupils, who had little religious
advantages at home, as too dear to be neglected at school. They
therefore endeavored, and especially on the Sabbath, to train their
pupils for heaven hereafter, as well as for usefulness in time.
The increase of the foreign community at Honolulu, and of the
number of ships and seamen visiting the islands, and of the
healthful concern in the United States, both for the good of seamen and for their salutary influence on the heathen whom they
visit, at length induced the American Seaman's Friend Society
to send forth a faithful chaplain for that port. The Rev. John
Diell was heartily welcomed there on the 1st of May, 1833.
The Oahu Charity School-house, where we had for a time preached
in English, was readily granted for his temporary use on the Sabbath. On the following day he entered on the duties of his office,
taking for his motto, "Hinder me not, seeing the Lord hath prospered my way." Having brought many of the materials from
America for the purpose, he soon had a commodious seaman's
chapel erected and dedicated, with reading-rooms and library in
the first story, and an audience room in the second, sufficiently
large to admit 200 hearers. T'he frame sent out by the Society
was, by the liberality of the Hon. Thos. W. Williams, of New
London, Conn., conveyed to the islands, freight free, in one of
his whaleships frequenting the Pacific.
Kinau, the premier, showed her public spirit, and the king his
liberality, and both their approval of the object, by granting the
Society a site for the chapel in a favorable location in that part
of the town of Honolulu most frequented by seamen, and most
convenient for the business community, in which he was expected
to exert an evangelical influence; and also a pleasant place for
the chaplain's residence, more retired, in the northern part of the
village. The establishment of this chaplaincy was a great acquisition. The Seamen's Friend Society devised a good thing when
they resolved to accomplish it. They have been happy in their
selection of agents to fill it, and in the prospects of its usefulness
both to residents and seamen, and the native community.
Some, for whom it was kindly designed, have treated it with
contempt; some have been disposed to countenance it, and not
a few in their long and toilsome voyages have hailed the Hono



454


THE CHALLENGER AND THE MUTINEERS.


lulu Bethel flag, floating over the tower of the chapel, as the
symbol of peace and hope, and have visited its sanctuary with
pleasure and advantage.
The successful establishment and maintenance of that chaplaincy was a matter of rejoicing to the friends of the nation.
It was a great relief to the missionaries of the Board to have a
faithful preacher, distinct from our community, enter on the work
of pleading the cause of temperance, peace, and righteousness,
among the seamen and residents, on the same principles which
we had inculcated, and by which we were still endeavoring to
enlist and save the native population; —one detached from the
nation, somewhat more than it was proper for us to be, who might
stand up with a shield over its peace against the shafts of evil,
too often felt from the regions of the ocean.
At the same time that Mr. Diell was sent to assume that part
of the labor at Honolulu, for which the Seamen's Friend Society
wished to provide, the American Board sent another reinforcement to this mission-the Rev. Lowell Smith, and the Rev.
Samuel W. Parker, and their wives, and Mr. Lemuel Fuller, a
printer. But the latter arriving in a state of health too much
impaired to warrant his entering on the work, soon returned to
his friends. The others were hailed as needed fellow-laborers in
a field that required all our energies, though one of them was
expected to proceed to the Marquesas.
During the unsettled state of the government, when the danger
of winking at crime needed to be impressed on the mind of the
young king and others who were pleased with Kaomi's policy,
the ship of war, the Challenger, Capt. Seymour, arrived from
Great Britain, and the commander demanded the execution of
two Hawaiian sailors, accused of having thrown overboard and
drowned their captain, a British subject, run the little vessel to
Fanning's Island, and scuttled her. To secure the object of the
Challenger, application was made to Kinau at the fort. She
said, " The king claims the power of life and death, and has not
committed to me the disposal of those men.".... Mr. Charlton
intimated that "the king had pardoned them, and given them
land." But they applied to the king, and one of them, we were
told, gave him to understand that if he alone were responsible
for the administration of government, they would have either the
murderers of their countrymen, or him in their place.
The mutineers were confined on board a brig commanded by
Nahinu, one of the Hulumanu, and owned by the government.
I visited the unhappy prisoners there, offered them the Gospel,
and labored to lead them to make their peace with God, but had
reason to fear that all was unavailing. Mr. Charlton, alleging
that " a rescue was to be attempted," asked and obtained a guard
from the Challenger to watch the vessel in the harbor. The next
day the accused were hung at the yard-arm of the brig. Capt.
S. thanked Kinau for the assistance she had rendered him in




NATIVE ODE-RETURN OF MR. RUGGLES.


bringing those men to justice. Strange as the proceedings, from
beginning to end, appeared, the result tended to convince the
king and chiefs, that if they had not the energy and the will to
restrain or punish such crimes, there were other powers that
could an(d would do it for them, even if some were determined to
spare the life of the murderer.
Gov. Adams remained at Honolulu till the 1st of August, then
returned to his permanent residence at Kailua. Kaomi fell into
neglect, and ere long, faded away and died, none seeming materially to feel his loss, or to envy the fleeting honors and pleasures
of such an infidel despiser of revealed religion.
The following beautiful and striking allusions to the change of
policy attempted, which she had occasion to deplore as deeply as
any missionary friend of the cause of righteousness, I pencilled
in Hawaiian from the mouth of Kapiolani. The transition is bold
and delicate, and the air of romance or fable abates nothing from
the force of the rebuke to the wrong-doer, whoever he might be.
" Love to thee, my sister Waahila,
My sister Waahila, rain of Kona,
In the days of Kanaloa, descending, gentle, and fine,
Enlarging the opening blossoms of the ohia.
" Thou didst crown thyself with a rainbow coronet,
Richly adorned was the interior of Naniuapo,
Then flourished the shrubbery of Waiakekua.
" Thou playest a god to trample down without cause;
Recklessly to confound the right policy:
The bud, the tender shoot, the stem is broken by theeThe shoot of that which is excellent and holy."
Kapiolani was again called to give up some of her missionary
friends and helpers. Mr. Ruggles, who, as a pioneer, entered the
field in 1820, and labored at different places about fourteen years,
much to the satisfaction of the people, finding his health greatly
impaired, and having taken the advice of several physicians and
of his associates, left his station at Kaawaloa, about the close of
" this year, in the care of Mr. Forbes, and early in January, embarked with Mrs. Ruggles and two of their children, and returned
to the United States, leaving to their native and missionary friends
the hope of their re-entering the field with renewed vigor.




CHAPTER XIX.


FIFTEENTH YEAR OF THE MISSION AND SECOND OF KAMEHAMEHA III.-1834.
Steady progress of the Churches-The schools during the apparent reverse-Books
and printing for the nation-Almanac and Newspaper-Religious interest at Hilo
and Kailua-Mission to the Washington Islands-Kaahumanu's opinion of prayer
and effort-London Missionary Society's efforts-Voyage to the Marquesas-Reception of the Mission-Character and condition of Marquesans-Objections to
the continuance of the Mission-Return to the Sandwich Islands.
IT is a happy proof of the power of the Gospel and the presence of the Spirit of God at the Sandwich Islands, that whatever
adverse forces have been brought to bear down against the missionary cause, there has been an onward progress in the churches
from their first establishment, so that they have generally been
enlarged year by year, notwithstanding the mortality that has
prevailed and the causes of defection by which some fell away,
and all the efforts made to promote worldliness and a contempt of
religion among the mass.
During the most trying period of their history, from the time
when Kaomi, the "' engrafted king," was attempting to grow and
flourish where he did not belong, the year ending June, 1834, the
additions to the churches were 124, and the excisions for apostasy
but five during the same time, and the whole number from the beginning reckoned as entirely excommunicated, was less than one to
each church. In July, 1834, there were in the ten churches, twentyseven members under discipline, and debarred the communion, as
is customary there with those who walk disorderly; two at Honolulu, eleven at Lahaina, three at Kaawaloa, two at Waimea on
Hawaii, and nine at Kailua. But most of these expressed a desire to return to their duty. The number of marriages solemnized
by the missionaries, the same year, was more than 1100, or equal
to 112 to each station.
In the meantime, preaching was maintained by twenty-three
preachers, so as to supply, in a measure, 67,000, or about one half
of the whole population.   The missionaries and their female
helpers, had under their personal instruction twenty-nine schools
embracing 1,847 scholars, fourteen of these schools being instructed by female members of the mission. Besides these, there were
in the instruction of the members of the mission, 185 in singing
schools, 980 in Bible classes, and 2190 in Sabbath schools, not
including the multitudes taught by natives.




PROGRESS IN PUBLICATIONS.


457


The indispensableness of the schools under native teachers,
imperfect as they were, not being fully understood by all, they were,
in some instances, suspended by the missionaries, on the supposition that they had done their work. Still the efforts of the mission in the cause of education were undiminished, especially in
raising the qualifications of teachers and furnishing books.  The
works, chiefly small, prepared by the mission for the people, up to
this period, and printed in the native language, amounted to more
than forty; the number of copies beingS59,000, and the aggregate
of pages 36,640,920. Of these, 25,000 copies were printed at
the expense of the American Bible Society; 55,000 at the expense of the American Tract Society; 40,000 at the expense of
Mr. William Williams of Utica; and 739,800 at the expense of the
American Board.   These were widely diffused, and gladly received and read by thousands. This year the mission prepared
and published a Hawaiian Jllmanac, for 1835, and in conformity
with the suggestion of the Board,resolved on the publication of
a semi-monthly newspaper of eight quarto pages, called "' Ke
Kumu Hawaii,) The Hawaiian Teacher.     The editorship was
assigned to Rev. R. Tinker, who, before the close of the year,
removed from Wailuku to Honolulu, and took charge of it. Two
thousand copies were issued. Its columns, to which missionaries,
natives, and others contributed, were read with pleasure by many.
Of the need and design of such a work the mission, at their
convention in June, expressed their views in the following resolution:" That the periodical press may be advantageously employed in the
Sandwich Islands, to exhibit truth in an attractive form before the
eyes of several thousand readers; to open the sources and supply the
means of useful knowledge in the arts and sciences, history, morals,
and religion; to point out existing evils, their character, seat, extent
and consequences, their causes, and the remedy; to make a newly and
partially instructed people acquainted with the results of the experience and discoveries of past generations and with the success or defeat
of the enterprises of the passing age; to supply deficiencies in the
books printed, and to elucidate by various methods of simple and figurative language, diagrams, engravings, etc., every subject brought
before the people, from the simplest elements of knowledge to the
highest points of instruction aimed at by the mission."'
A smaller paper was commenced in February of this year, for
the Mission Seminary, by Mr. Andrews, called the "' Lama Hawaii " —The Hawaiian Luminary. The issuing of the Kumu Hawaii was commenced Nov. 12th, 1834.
About the close of 1833, and the early part of 1834, a protracted meeting at Hilo, and other labors of Messrs. Goodrich,
Lyman, and Dibble, appeared to be attended by the influences of
the Spirit of God, and a few souls appeared to be gathered from
among their best instructed pupils, though they could hardly
hope " that a deep and saving impression could be made on the




458


PRAYER AND EFFORT FOR TUE HEATHEN.


mass of the population of their wide field, unless a mission
family should be stationed at each of the more important places
along the whole extent of its sea coast."
At Kailua the Sabbath school increased; Gov. Adams took
part in it, and heard a class of his people recite their weekly
seven verses of Scripture which they committed to memory:
thirteen hopeful converts were added to the church in August,
and a wakeful attention to the means of grace was manifested by
numbers.
At this sifting period, Messrs. Thurston and Bishop said of
their charge what many a minister would be glad to say, but what
few are able ordinarily to say, at least in some particulars, though
the Hawaiians were regarded as naturally dilatory and indolent:
'" The church as a body appear well, and live in harmony with each
other, and many individuals of them are valuable helpers to us in all
our social meetings, as well' as in carrying into operation any measure
we put on foot.
" Our Sabbath congregations, as also our weekly and morning prayer
meetings, are more frequented than formerly, and more fixed attention
to the preached Word prevails. We attribute this favorable state of,things, under the divine blessing, principally to the happy influence
of our morning prayer meetings. The impulse to religious feeling
there received at the beginning of each day, accompanies them through
all the succeeding hours. We meet at five o'clock, which, at this
season, is an hour and a quarter before sunrise, and continue together
an hour, which is so much time gained from the empire of darkness.
The number that attend is from two to three hundred."'
Where, in England or America, could a daily morning prayer
meeting of two to three hundred, more than an hour before sunrise, be kept up by about equal numbers of professors and nonprofessors of religion,for many months, like that at the so recently
heathen village of Kailua?  Could this be accomplished with
spirit, who can doubt that the interests of religion would be
greatly promoted by it?
During the struggles of 1833 and 1834, at the Sandwich
Islands, and especially at Honolulu, the mission renewed its efforts
to convey the Gospel to the Marquesas or Washington Islands,
which, as a part of the history of the mission, deserve a record
here.
When Kaahumanu's attention had been called to that dark
portion of the human family, as needing the Gospel, and prayers
were offered and plans proposed to help them, she expressed a
willingness to co-operate, if possible, and her opinion was incidentally elicited on a point which was to her new. I said to
her, "d Suppose we offer our prayers that God would convert the
Marquesan people to Christ, and we still withhold the Word
of God from them, what would you think of such prayers?"
After a very few moments' reflection on the importance of using
efforts, if possible, corresponding with the object of the prayers




MISSION TO THE WASHINGTON ISLANDS.


we offer, she replied with decision, " Ua hala ia pule. Such
prayers miss their mark.7
The sentiment in its bearing on the conversion of the heathen
world is of great value. Whatever prayers are offered for the
heathen by those who are unwilling to do what belongs to them
to do to secure the answer, or to turn the answers to good account,
should they be granted, may well be considered as missing their
mark. If the supplicant can do nothing for the object but pray,
then he is doubtless accepted according to what he hath, and not
according to what he hath not.
Does not this, in part at least, explain the fact that the ten
thousand thousand prayers offered for the conversion of heathen
nations, unaccompanied with corresponding efforts, or while the
light of God's Word is not given them, fall to the ground? Can
such petitions be the ' fervent and effectual," prevailing " prayer
of the " obedient " righteous man," which the Scriptures assure
us " availeth much?"
The London Missionary Society having made efforts, at different periods, to evangelize the Marquesans, and not having, as
was supposed, the adequate number of laborers to man the field
so as to make a strong impression, the American Board believing
that a detachment of the laborers sent to the Sandwich Islands
could operate advantageously at the Washington Islands, and no
conclusive objection having been made from any quarter, the
annual convention of our mission in 1833 resolved on the occupancy of that field.  In accordance with the wishes of the
American Board and of their own, Messrs. Alexander, Armstrong, and Parker, with their wives, were intrusted with the
important service of attempting to preach the Gospel, and translate and publish the Bible for the Marquesans.  It was an
arduous, a self-denying, and hazardous service; but there was a
spirit given them to undertake it which was well expressed in
the motto of a sermon which one of them preached on the occasion-" The God of heaven he will prosper us, therefore we his
servants will arise and build."  The faith and courage with
which the ladies, two of them with their tender babes in their
arms, set off in this new enterprise, were highly commendable,
and their unshrinking heroism too admirable to be soon forgotten.
This detachment from our mission embarked on board the
brigantine Dhaulle, Capt. Bancroft, and sailed from Honolulu on
the 2d of July, 1833, with fair trade winds, touched at Tahiti on
the 24th of the same month, and reached Nuuhiva, the place of
their destination, on the 10th of August. They were welcomed
on shore on the 15th by the aged Hape, the head chief of Massachusetts Bay: and having removed their baggage and such
means of support, for a time, as they carried with them, and
which required to be guarded with much care, they were, on the
21st, left by their captain in their novel and untried situation to
prosecute their work.




460


RECEPTION OF THE MISSION.


So far as they could then judge, all the chiefs were favorable
to their settlement there. Still, the sense of insecurity, except
in the special providence of God, was not an entire stranger or
unfrequent guest. The curiosity of the natives was much excited
by the white women and their children. They tried to get them
in their arms, and the native females to clasp the gentlemen in
theirs. Their rudeness, lasciviousness, shouts, and uncouth movements, were shocking in the extreme; and the insubordination,
destitution, barbarism, cannibalism, love of war, and the awful
moral darkness that covered the land, were truly appalling.
There they found heathenism in its native deformity and loathsomeness-with very little of the taw of God legible on the heart.
It would, perhaps, be well for those who are inclined to think
men more virtuous and happy without the revealed will of God
than with it, to take time and opportunity to look in upon the soul
of the cannibal, or the equally monstrous sacrificer of human
blood; of the self-immolating widow, and of the orphan child
trained by heathen priests to light the death-fire that is to seize
upon their mother, and of the fiendish father who throws back
his daughter, bound, upon the flames, if she emerges and
attempts to flee from the fiery trial, the intolerable torture, and
awful death which she could not voluntarily endure. And those
who think missionaries who take up their abode among the barbarous or degraded heathen, while they refuse to mingle in their
vices and their sinful pleasures, choose such a situation because
of its felicities, might be benefited, perhaps, by accompanying
Brainard among our Indians, Martin in Persia, Mrs. Judson in
Burmah, Hall in India, Williams in Polynesia, or any of the missionaries, English or American, on the Marquesas, or among any
strictly heathen people on earth.
If, after years of toil, privation, and danger, with many prayers
and efforts for the temporal, spiritual, and eternal good of the
degraded and doubly ruined heathen, God should so fulfil his
promise that those who " trust in the Lord and do good, shall
dwell in the land and be fed — that their habitations, clothing,
and table, and the state of society around them assume the air of
comparative comfort, and both they who sow and they who reap
rejoice together; shall it be set down to the disparagement of
the spirit of missions-as proving it sordid, selfish, or wholly
undistinguishable from the spirit of the world?
The missionaries entering the Marquesas found no suitable habitations for their reception or accommodation. Hape, the chief,
offered them the temporary use of his, which they accepted; and
introducing several slight partitions, the three families had each
about twelve feet square, and a common store-room of similar size,
where their goods and chattels were placed.  Here they took
lodgings. Here, surrounded with cruel, warlike, cannibal barbarians, they began their missionary work in the midst of the
chaotic ruins of the fall, now overspread with the deep and dread



MARQUESAN PRIDE, CANNIBALISM AND HUMAN SACRIFICES. 461


ful gloom of paganism. Here, for a season, they toiled, feeling
themselves safe no further than they had the divine protection;
but cherishing the buoyant hope that the rays of the Sun of
Righteousness would in due time dissipate that gloom, and cheer
and purify the dark heathen heart of the polluted Marquesans,
one of whose sons had been taught Christianity in the United
States, and had given evidence of true conversion to Christ.
Thomas Patu, here referred to, was an interesting youth who
had been carried to the United States. The gentleman with
whom he lived for a time in one of the cities of the Union used
to allow him to visit the theatre; but he, at length, professed
himself disgusted, and declined, saying, with his national pride,
" Too much negro there."  He afterwards embraced the truth,
was partially educated in our country, gave good evidence of
love to the Savior, and died in the faith, as one of the first fruits
of Marquesan soil, where a harvest, it was hoped, would follow
in connexion with a persevering cultivation.
The form and stature of the Marquesans were thought to be more
noble, on the whole, than those of the Hawaiians; and the women,
vile as they were, more comely; though some of the people were
horridly tattooed. But the men were distinguished more for pride
and independence of feeling, than any other natives whom the
missionaries had seen in the Pacific Isles. They were struck with
the lofty air with which these swarthy, half naked sons of ignorance would pace the deck of a foreign vessel, as if the ship and
the ocean were at their command, though they were as poor as
Robinson Crusoe's goats, and knew about as little of navigation,
law and government, morals, and the duties and decencies of
human society. Their religion was much like other Polynesian
tribes. Though English missionaries had visited them, at different times, and though a deputation from our mission had expostulated with them on the folly, sinfulness, and abomination of
idolatry; human sacrifices were still offered by the people. They
were believed, or pretended to be, availing to avert sickness or
death, in some of the higher classes. A king of the gods being
sick, in Massachusetts' Bay, the people went to the valley of
the Taipis, and killed two or three of the people for sacrifices.
Petty wars appeared to be the delight of the inhabitants; not,
apparently, for establishing a supremacy or acquiring wealth, any
more than boxers or wrestlers aim at it.  The people were all
sovereigns, almost as much as the citizens of the United States,
and having no formal laws, each did what seemed good in his own
eyes. In every respect, so far as appeared, there was as much
of the independency of nature as could be desired; and the
inhabitants were left, in the utmost freedom, to choose or reject
the Christian doctrine, without the fear or favor of any man.
But this absence of subordination to parental, patriarchal, or magisterial authority was found, as it always will be, unfavorable to
a rational and cordial subjection to divine authority, and less




462    IDOLATRY, INSUBORDINATION, AND INFIDELITY.
favorable to the reception of the Gospel message, than habitual
subjection to law or to despotic power, even when oppressive.
In Christian communities, those children who are most restrained
by vigilant and inflexible family government, make the best citizens and subjects of the King of kings. Thus the distrained sons and daughters of Africa, in the West Indies, when fairly
made acquainted with the Christian doctrine, were found to be more
ready to embrace it, than the free negroes of the United States,
or the uncontrolled Marquesans, or the indomitable Indians of
America, and the unrestrained Arabian or African. It is not for
the loss but for the abuse of freedom that God gives over his creatures to " a reprobate mind,"' to incurable blindness and ruinous
hardness of heart. It is not for the possession or rightful exercise
of power, but for the abuse of it, that many of those who hold
places of power on earth, are left to take their portion in what
earth can give, without a better inheritance, while, to the poor
and oppressed, the Gospel offers an enduring inheritance and an
unfading crown, which are by them more readily and gratefully
accepted.
The rule which was exercised over the subjects, at the Sandwich Islands, was favorable to the reception of Christianity, while
the want of the same, at the Marquesas, was unfavorable, both to
the propagator of the Gospel and to those to whom it was offered.
The want of vigorous civil government, in the days of Noah, left
men the more fitted to despise the preacher of righteousness.
Take away, entirely, all the restraints of law, in London, Paris,
New York, and Philadelphia, and what would become of those
cities, in ten years, or in the course of a generation? Society
could hardly exist there. The healthy portions of the community
would retire to communities where the protection of government
could be enjoyed. Anarchy and confusion are always unfavorable to schools, to virtue, and religion.  It is true the Gospel
might be preached, but the Gospel as really requires obedience to
parental and civil authority as to any other rule which God has
given. True obedience to a righteous law is virtue, but without
obedience to law there is no virtue.
The true philosophy of alienation from God, or of the blindness
and degradation of the heathen mind, or the obduracy of the
human heart, will not support the hypothesis that " the heathenism
of oppression is a greater hindrance to the reception of the Gospel
than the heathenism of idolatry," if it is practicable to make such
a distinction. But since oppression is almost always the concomitant of idolatry and ignorance, the question of their obstructive
force can have little or no bearing on the duty of the churches of
Christendom to proclaim the Gospel, and publish the Bible, the
world over, without further delay. Well may we rejoice that the
benevolent and general command comes with paramount authority,
to the whole church of Christ-"' Teach all nations-Preach the




NATIVE MEANNESS CUPIDITY, AND LICENTIOUSNESS. 463
Gospel to every creature."  The specific command to " break
every yoke " applies to those who make or bind it.
The missionaries found, notwithstanding the apparent independence of the Marquesans, a strange mixture of lordliness and
meanness in the men, and wantonness and abjectness among the
women, which, had they not been idolators, would have made the
Gospel, once understood, specially welcome to them.
Sometimes, the first or lawful husband, being too proud, too
mean, or too lazy to do what was reasonable for a husband to do,
to provide for a family, a subordinate husband was taken in to
perform the little labor deemed necessary, as a compensation for
sharing in a woman's love. But if the wife showed him much
favor or affection, she was pretty sure to be beaten by her lordly
husband, who could not reconcile the feelings of pride and independence with the abject condition of equality with the menial
paramour of his wife.
Some, with all their haughtiness and stout-heartedness, never
dared to leave the little valley that gave them birth, lest they
should be roasted and devoured, or at least murdered, by the
men of blood in their neighborhood.
The fountains of moral life were all corrupted, and the whole
aspect of society was uncouth, wretched, vile, and repulsive.
Contemplating the deep degradation and wickedness of these
tribes, the sickening and appalling aspect of the whole nation, one
of the missionaries said, ' I bless God that I am not to live
always." Still, the missionaries there, glancing the eye of faith
upward, could sing:" Give to the winds thy fears;
Hope and be undismayed:
God hears thy sighs, and counts thy tears;
He shall lift up thy head."
They procured materials, and erected houses, made themselves
acquainted with the rude barbarians, visited the neighboring districts, and found the inhabitants few in number, scattered, and divided into small hostile tribes, far less accessible than much larger numbers who were still unprovided for, at the Sandwich Islands, and
who remained comparatively indifferent to the claims, the warnings, and the proffers of the Gospel.
After months of toil, and a further consultation with one or more
of the English missionaries, whose patrons still hoped to man
both parts of the Marquesas, their thoughts turned back towards
the Sandwich Islands, where the government had efficiency, wisdom, and integrity enough to make it a blessing rather than a
curse to the governed, and where places enough unoccupied were
waiting for them.
The facilities and prospects here they contrasted with the darkness, difficulties, and smallness of the field there.  The fickle



464


FOREIGN INFLUENCE AT NUUHIVA.


ness, doubtful character, or cupidity of some on whom they had
placed confidence, distressed them.
The old chief, Hape, apparently friendly, on the visit of the
deputation, and the landing of the missionaries, appeared for a
time disposed to favor them; probably with the expectation of
immediately gaining health and wealth from their hands.  Perhaps a thoroughly instructed and experienced medical adviser
might have been the means of his restoration, and of securing the
whole weight of his augmented influence in favor of Christian
teachers. Medicines, given him by Mr. Armstrong, temporarily
relieved his sufferings, but did not arrest his fatal decline.  He
was here disappointed, and demanded why Jehovah did not cure
him if he could?
It is supposed, too, that the natural cupidity of this chieftain
was excited by seeing, in one collection, the whole of the
stores, clothing, household furniture, apparatus for schools, etc.,
belonging to three families, all placed in his own house and within
his power. He asked for one thing and another; and the brethren
endeavored reasonably to meet his wishes, till they found that
giving him only increased his covetousness. It were well for the
world, if in the wise administration of the Great Benefactor of
all, this result were confined to heathen Marquesas.
Numbers came by night, to steal; some thrust in a pole, with
a hook, to pull out clothing, and others reached through windows
or through the thatching, taking what was at hand.
Drunkenness and licentiousness were encouraged by the shipping. The young chief, Kemoana, told the missionaries, that
once he drank no rum, and when a ship-master first induced him
to taste it, he, on tasting, told the captain it was not good, and he
did not like it.   The ensnarer replied, " Drink a little,
and by and by you will love it." Many a reformed man can tell
us what that love of rum is, which this friend of civilization was
trying to cultivate in this youthful heathen chieftain.
When the chiefs learned that prostitution was wrong and ruinous,
several of them proposed to prevent the women from boarding the
vessels. But one of the guards of the beach being bribed for a
trifle, by the ship-men, no further effort was made by the chiefs
to suppress that evil. It is a wonder that they should have proposed or attempted it at all, with so little instruction and so little
force. Little was done, on this subject, by the efficient Hawaiian
chiefs, till thousands of the people had been taught to read the
commands, threatenings, and promises of God; and four years of
missionary toil had passed away. And even then, they needed
to be prepared to resist, by irresistible force, the force that was
meanly and wickedly brought to bear against them in support of so
base and ruinous a practice.
The appearance of a small congregation of half a hundred Marquesans, during public worship, which, for several months, the
publishers of salvation maintained, on the Sabbath, was a severe




OBJECTIONS TO CONTINUING THE MISSION.


465


trial of the faith and patience of men and women who were enrdeavoring to do for them whatever could be reasonably required
at their hands. Says Mr. A., " Some lie and sleep; some laugh
and talk; and others mock and mimic the preacher, and endeavor
to excite laughter in others. Here one sits smoking a pipe. There
another, twisting a rope, and often, there is such confusion that
the preacher can scarcely hear himself speak. When we request
them to sit still, and hearken to our words they reply, c Yes, let
us all sit still and listen.' One says to another, ' Sit you still there,'
and makes a motion as though he would strike him or throw a
stone at him; the other must retaliate, and this excites laughter.
Not unfrequently, numbers will rise and go off, laughing and
mocking." They refused the offer of salvation.
The tribe, in Massachusetts Bay, were threatened with invasion
from the warlike and superstitious Taipis, who wanted human
sacrifices, and for them, the missionaries formed a part of the people, and were equally eligible for sacrifices and for the cannibal
feast; and they intended to make them suffer, in full measure, the
consequences of a war which themselves were laboring to bring upon
the people.
The first day of April, the missionaries observed as a day of
fasting, prayer, and consultation as to duty, and concluded to retrace their path to the Sandwich Islands, for various reasons;but
the one conclusive, in their minds, said Mr. Alexander, is this;
" The population, in this field, capable of being brought under
the influence of missionaries, is too small to justify the Board in
sustaining a mission here, when such vast fields, in other places,
are calling for their efforts."
The English missionaries, as well as the American, have found
peculiar difficulties to encounter, at the Marquesas; though their
hopes of ultimate success have not been relinquished.  Mr.
RogersoR, who, for some time, labored at one of those islands,
under the patronage of the London Missionary Society, being
convinced that the place was unfit to be the residence of civilized
femalesq removed to Tahiti, with his wife and three children.
Those of the people who had grown to years of maturity, seemed as
much as ever attached to their own superstitions, and the youth
could not be prevailed on to assemble regularly to receive instruction. There had been a war at Tahuata, and two persons had
been killed, baked, and eaten. In writing from Tahiti to the
Sandwich Islands, he says,
" A short time previous to this war, a native of Dominica, who was
over on a visit to Vaitahu, set fire to our dwelling, chiefly, with a view,
as we supposed, of plundering. He was seen climbing over the fences,
by a Spaniard, who came and told us, though not aware of his real intention. We perceived the fire in time, however, and had it speedily
extinguished. The wretch we also apprehended, who would speedily
have been cut to pieces for the diabolical act, had we given consent.
All that we requested was that he might be sent home, which was done
30




466


RETURN TO THE SANDWICH ISLANDS.


early the next morning. Mr. Stallworthy was at the windward side of
the island, at the time.  One' of our children was within three yards of
the part of the house that was set on fire. The Lord our God was gracious unto us; and may a sense of his goodness be impressed upon
our hearts, and may we be enabled to show forth his praise and promote his glory. '*
After a residence of eight months at those islands, with some
difficulty, our mission families effected an embarkation from their
perilous condition, on the 16th of April, and arrived at Honolulu
safely, on the 12th of May, 1834.
There was need of large and repeated reinforcements to maintain the older ports and to man new ones, while adverse agencies
were so much on the alert to circumvent the Gospel.
Mr. Armstrong was located on the northern part of Maui, Mr.
Parker at Kaneohe, on the northern part of Oahu, and Mr. Alexander at Waioli, on the northern part of Kauai, all new stations,
where they entered into the work of bringing the Hawaiian nation
to Christ.
At Kaneohe, twelve miles north of Honolulu, the people of
Palikoolau, and at their head, Amasa Kaiakoili, once the trusty
warrior friend of the late Kalanimoku, but now a Christian brother in declining health, with great readiness erected a small
thatched church, which was dedicated Nov. 30th, in connexion
with a protracted meeting held at that place.
In the progress of this year, two of our number, Mrs. Rogers,
on the 23d of May, and Mr. Shepard, on the 6th of July, peacefully finished their Christian and missionary course. On the 12th
of July, Mr. David Douglass, a scientific traveller from Scotland,
in the service of the London Horticultural Society, lost his life in
the mountains of Hawaii, in a pitfall, being gored and trampled
to death by a wild bullock captured there.
* I have not altered my views of heathenism or Christianity since the uncivilized
"Tipee" has sought, through the presses of civilization in England and America, to
apologize for cannibalism, and to commend savage life to the sons and daughters of
Christendom, instead of teaching the principles of science and virtue, or the worship
of our Maker, among idolaters, man-eaters, and infidels.




CHAPTER XX.


SIXTEENTH YEAR OF THE MISSION AND THIRD OF KAMEHAMEHA III.-1835.
New station at Molokai-Progress in a year-New station at Waialua-New
station at Ewa-Idolatrous efforts-Influence of the schools-Severe test of the
pupils-Zeal of Hoapili-Marriage forbidden to those who could not read-Cooperation of Kawailepolepo at Wailuku-Manufacture of Cotton introducedReligious interest at Kauai-Shipmasters against license-Temperance petition.
As the Board supplied the means, the mission endeavored to
multiply its posts, and enlarge its sphere of labor and influence.
Soon after the active course of Kaahumanu was terminated, the
mission proceeded to occupy a new post on the island of Molokai,
whose population had as yet been greatly neglected, and concerning whom the demand was felt to be forcible —Why is Molokai still utterly destitute of a foreign missionary?"
A station was chosen at Kaluaaha, near the eastern end of the
island, of which  Mr. Hitchcock took the principal charge.
He found it salubrious and agreeable as a field of missionary toil.
His parish, to use a familiar term, embraced about 5000 souls,
living sparsely around the shores of the whole island, most of
them being poor, destitute, and ignorant.  Many of their habitations were not more than two or three times as large as a common
bedstead, being from seven to nine feet square on the ground, and
no taller than to allow a man of ordinary stature to stand erect
under the ridge-pole.  The neglected human occupants of these
diminutive tents or frail huts will hardly bear a description;
women with arms, neck, chest, feet, and ankles naked; men
with " the wretched malo,   a narrow girdle round the middle,
" covering,'7 as Mr. H. said,  scarcely more of the whole surface
of the body than a pair of shoes;" children often with no clothing but their swarthy skin; then, to complete the catalogue,
various tribes-cats, dogs, pigs, fowls, goats, mice, cockroaches,
flies, musquitoes, fleas, and lice-the two latter, as well as most
of the others, being then deemed edible by the islanders.
Within a year many habitations, more comfortable, were built,
having separate sleeping apartments, and other accommodations
which gave them an air of neatness and comfort before unknown
there. Then a spacious school-house was erected to ornament
the village at the station, and soon, as in commencing other stations, a rude and roomy temple to Jehovah. Hoapili Wahine,
who had a special charge of Molokai, encouraged the labors of
the station.




468


NEW STATIONS, MOLOKAI) WAIALUA, AND EWA.


Before the close of 1835, the natives, with a very little aid,
erected, with their own hands, and at their own expense, a commodious church, highly creditable to a people who had been so
ignorant and indolent. It was ninety feet by forty-two, and would
admit 1200 hearers; the walls being of stone, laid up with mortar made of earth mixed with grass, plastered on both sides with
lime mortar, and whitewashed. Its well constructed roof was
thatched with the long, strong, sear leaf of the pandanus or
screw pine, the corners and ridge of the building being ornamented
and secured by a raised, thick, dark border of the ki leaf. Light
or straw colored mats nailed to the nether side of the beams,
concealing the timbers of the roof from the audience, and similaI
mats spread on the ground for flooring, gave the spacious audience
room the appearance of neatness and finish suited to the climrate
and the taste of the people. A block of mason-work, three feet
high, formed the base of the pulpit. On the 6th of December,
the house was filled to its utmost capacity, hundreds standing
around without, and was joyfully dedicated to the worship of the
true God, when Mr. Richards preached the dedication sermon
from the spirited words of the Psalmist, C Enter into thy restingplace, thou and the ark of thy strength."
About the same time, or July, 1832, the second station on Oahu
was taken at Waialua by Mr. Emerson, assisted for a time by Mr.
Clark, and under the patronage of Laanui. The districts of
Waianae, Waialua, and koolauloa, extending coastwise about
fifty miles, and embracing a population of 7300, were connected
with the station, among whom about 1600 could read. A new
station was taken, and a congregation collected, at Ewa, fourteen
miles west from Honolulu, where Mr. and Mrs. L. Smith were
located, after they had resided a short time at Molokai.
A protracted meeting was held at Ewa in April, 1835, which
continued five days, several of the missionaries of Honolulu
and Waialua assisted M]r. Smith in the services, and nearly a
hundred of the natives from other stations were present, some of
whom returned impressed with divine truth.  " The special
influence of the Spirit of God," says Mr. S., " most evidently
rested upon the congregation, not only during the meeting, but
for several weeks subsequently. The amount of good accomplished on the occasion will be best known at the great day.
One year ago the prospects around us were dark and discouraging,
but a brighter day has dawned upon us; and we hope and pray
that it may be a long and blessed day to these benighted Hawaiians."
After rioting and drunkenness, and the ancient dance and
revelry had by the haters of truth been attempted to be revived,
and a partial return to idols, house burning, and violence,
appeared in the district by the no-government ultraists, the
king and chiefs saw the necessity of laws for the lawless and
vile for the protection of all, and they encouraged the enforce



IDOLATRY REVIVED.


469


ment of reasonable restraints.  But in carrying this measure
three idolators were arrested for idolatry, and taken before the
chiefs at Honolulu. This was another instance in which the
civil arm was stretched out against idols.  And though it is
exceedingly difficult for any Christian government to define
idolatry so as to oppose it by civil enactments, still the Christian
rulers and the king himself supposed that any attempt to re-establish idolatry ought to be repressed by the secular power.
Could any man think of blaming Mr. Smith for not interfering
with the police in the case of their arresting idolators in his district who were attempting to seduce the people back into heathenism?  The law was thought to be reasonable, and the
execution of it could not of course be complained of. But the
law did not propose to change men's opinions, but to prevent
practising and teaching image worship or idolatry.
At Puna, the south-eastern district of Hawaii, an idolatrous party
wishing to honor Hapu, a woman who had died among them,
canonized her, as well as they knew how, and associated her
name with Jehovah and Jesus, of whom they had heard through
the Gospel, as one towards whom their prayers and veneration
were to be directed. They built a shrine for this new worship,
this fatal " corruption of the truth," this ' totally perverted
Christianity."  They valued the remains of this prophetess, not
indeed the Romanist's " Queen of heaven "-the " all powerful
Virgin "-but her sister, born of Hawaiian parents, and being as
worthy of the religious homage of pagans as the Jewish Mary is of
that of Christians. These honored relics two young men placed in
a prominent position, and called on the people to make pilgrimages
thither to avoid speedy destruction. Maintaining at the same
time that they believed in and worshipped the true God and Jesus
Christ whom the missionaries had proclaimed, they enticed a
number to hear and follow them. A considerable crowd assembled
and engaged in this monstrous service, so analogous to that
which Rome in a course of generations devised, and for centuries
has practised.
Hearing of this insufferable abomination, Mr. Dibble and a
young chief hastened thither to remonstrate and expostulate
with the leaders and their dupes. These rude natives had not
the learning and tact to defend their half-Christian and half-pagan
worship.
On the arrival there of a watchful and earnest missionary and
the young Christian chief, a large part of the worshippers disappeared. The rest, on hearing the remonstrances of a missionary
and his coadjutor, professed a willingness to forsake the idolatrous
part of their worship. The temple, therefore, which had been
erected to the worship of Jehovah, Jesus, and their deified prophetess, was immediately devoted to the flames, as a useless and
polluted thing.
It was wisely ordered that the means should be at hand for




470


HAWAIIAN SCHOOLS.


saving the nation from this monstrous imposture, and that no
foreign power was present to give it currency by force, by precept, or by example, or to prevent its speedy abandonment or
suppression. There was too much scriptural knowledge in the
land for the prevalence of such an anti-scriptural system without
some foreign influence to sustain it.
The schools at the Sandwich Islandsspringing suddenly into
existence, among a barbarous and unlettered people, extending
rapidly over the whole territory, everywhere gaining favor, and
in less than fifteen years embracing a third of the entire population, notwithstanding the fewness of the missionaries, and the
necessity for their furnishing every lesson in every department
of instruction, and the greatness and variety of the pulpit, pastoral, and miscellaneous labors they had to perform, might, to
some, be an object of ridicule and scorn, and to others, a mattei
of astonishment and admiration.  The mere announcement of
more than half a thousand Christian schools and fifty thousand
learners, in the heathen wastes of the Sandwich Islands, in less than
half the period of a generation from the time when they had not
a book or an alphabet, may lead some to inquire, What kind of
schools could they be? Who were their founders? supporters?
teachers? What their design, use, accommodations, and prospects of permanence, and their connexion with the missionary
work?
It may be difficult to give a just idea of their structure or their
value, but whatever they were, they were put in operation and
sustained, from the beginning till now, to a very great extent, by
native energy, the missionaries encouraging them, preparing
books, and furnishing, by means of funds from home, the largest
part of the supply to the schools.  We had not, for the first
fifteen years, the means of building school-houses, nor paying
native teachers, nor has much aid ever been furnished for that
purpose, except in a very few instances. Their school-houses
were much like their dwellings, temporary thatched buildings,
and as destitute of furniture as could well be conceived; but still
they formed a rallying point and a shelter from the rain, sun, and
wind. Of the common schools, the missionaries, in attempting to
give a brief but exact account of their design, character, and
influence, say to their directors in 1835 -
" The missionaries and their wives and helpers have, up to
the present time, endeavored to cherish the schools as a primary
means of reforming the nation. They have had classes under
their own immediate instruction, amounting sometimes to not
less than 1000 individuals of different ages. But the mass of
those who have attempted to learn, embracing those numerous
collections of people called schools, in the different parts of the
islands, have been under the instruction of incompetent native
teachers.  The aggregate of learners has, at some periods,
amounted to 50,000. Probably more than four-fifths of these




SCHOOLS THE MEANS OF] MORAL CULTURE,


A471


were advanced to years of maturity, and not a few beyond middle age. Most of them had their ordinary occupations of life to
attend to, as though no school existed.
"While it has been our business to teach a few hundreds
personally, and superintend their efforts to teach others, our
steady aim has been to extend a moral and religious influence
over the whole community by means of the widely extended
and, in some respects, loose school system. Whatever may have
been the defects of that system, it should be understood that the
design of it has not been merely or mainly literary; that mental
culture has not been in the common schools, especially of adults.
our most prominent object; for in those points of view, hundreds
of schools, under native teachers, embracing thousands of readers,
would hardly deserve the name of schools, as that term is ordinarily understood in the most enlightened countries as the nurseries of science and literature.  But the general object has been
to supply, in some measure, the want of family government and
education; the want of a well regulated civil government; to
restrain from vice and crime, and to supply amply, by a mild and
salutary influence, the want of the power once derived from a
horrid superstition. It has afforded, to a great extent, by the
pen, slate, pencil, and book, a substitute for the pleasure which
the people once derived from gaies of chance, and of skill, and
strength, connected with staking property; and in many cases
instruction imparted by dictation and the exercise of joint recitation or cantillation of moral lessons by classes, has been a happy
substitute for the heathen song and dance, where ignorance of
the value of mental culture, or a want of interest in the subject
of education, or the incompetency of the teacher, rendered a
severer method of application impracticable. When this easier
method of communicating and receiving some knowledge of what
we desired to teach has served to enlist the stupid pupils at all,
theyhave been ready to try to learn the art of reading and
writing where the means have been supplied. And as these have
been acquired by numbers, the desire for books and other studies
has been increased beyond our ability to meet it.
" While then we have labored to afford the people the means
of learning the arts of reading and writing, geography and arithmetic, for the discipline of mind and the purposes of lIfe, and to
facilitate their access to the sacred Scripture, it has been our
steady aim to bring to bear constantly on the dark hearts of pagans
and their children those moral and evangelical truths, without the
presence an(l possession of which the design of their rational
existence cannot be secured. While our school system does indeed
contemplate the dlisciplining of the mind, and affords important
means and facilities for it, it has always contemplated chiefly a
moral influence over the heart and life which the want of family
and civil government, and the want of an adequate number of
the preachers of the Gospel, has made indispensable. We have,




472


USEFULNESS OF NATIVE TEACHERS.


therefore, in our first books, inserted such plain precepts in the
science of duty as every reader can understand; and have added
evangelical tracts and portions of Scripture as reading lessons
for all our schools; and have endeavored to give them an influence similar to that of Sabbath schools, as far as circumstances
would allow. And we believe their agency has been, and still is,
in that respect, far more indispensable than that of Sabbath
schools in the United States or Great Britain."
What better means could have been adopted to secure the
attention of such a rude nation, and to get their eyes and ears turned
so generally towards the foreign teachers? Nay, had the expansion and elevation of the intellectual powers of such a people been
the main object of any class of men, who should, in the place of
the foreign missionaries, have undertaken to raise the nation, it is
hardly conceivable that a few dozen foreign teachers, by any
other process, could have gained more general attention, acquired
more general confidence, or introduced more elevating and expanding ideas into the minds of the mass of the nation in so
short a period than was done by means of our schools, of which
some of us have been almost ashamed to speak, because they fell
so much below what we desired to see in successful and triumphant operation, or so far short of the best schools which have,
for generations and centuries, been coming to their present maturity and perfection in the most enlightened Christian states.
The simplest ideas of the true God and of the soul, and of our
relation and duties to God and his creatures, are the most elevating,
expanding, and purifying that can be first introduced into the
minds of the heathen, whether aged or middle aged, in youth or
childhood. The Egyptians, in the days of Moses, the Athenians,
in their glory, and the proud Romans, in the days of the Caesars,
before the Gospel was preached among them, did not possess so
much elevating and purifying knowledge as was taught in our 900
schools, among 50,000 learners, the first half generation after the
missionaries set foot on those dark shores, when eclipsed in night
and excluded from all true philosophy and true religion; for,
" The law of the Lord is perfect, converting the soul;
The testimony of the Lord is sure, making wise the simple."
During tjhat short period, to some 30,000 of the people, the
New Testament, or the Gospels and other portions of Scripture
and useful books, had been made available.
But how could Hawaiians, naturally unaccustomed to mental
effort and so little able to appreciate education, be induced to
engage in the work of instruction, so extensively as they did,
when no compensation was offered them from abroad further than
the few books they were required to teach? The readiness with
which the brethren and sisters of the mission engaged in teaching
school, gave to the employment a consequence and respectability
in the eyes of the people, and doubtless had some influence in




TEST OF THE VOLUNTARY PRINCIPLE.


473


inducing numbers to engage in imparting to others what they had
acquired and with no compensation from the chiefs or people above
their daily food and shelter. Some were doubtless influenced by
loyalty to their chiefs, some by loyalty to Christ, some by the
pleasure of communicating, and some by the pride of distinction.
It was at some hazard, that from year to year, their constancy
should have been put to so severe a test, with so little metital and
moral training as they had received, and so little apparent advantage to themselves or their families derivable from their employment as teachers.
So in the first years of the Mission Seminary, it was no small
hazard to require the pupils to build their own school-house, under
every disadvantage, and raise their own food while prosecuting
their studies. With the aborigines of the American continent,
and doubtless with other tribes, it would have produced disgust
and occasioned defeat. But when the teacher took up the first
stone and carried it to the spot, the scholars followed him, and
they labored on together till the building was up, andl accommodations for study supplied. Rarely has a school appeared more
truly interesting than that high school, at Lahainaluna, withdrawn a mile and a half from the town which they overlooked,
laboring at their new building, and pursuing their studies,
often hungry, with almost no shelter from the sun and
rain, no furniture, and very little school apparatus;when they
held their slates in a perpendicular position to prevent the descending showers from washing out their questions, and refused
to be dismissed till their lesson was completed. Numbers of these
were hopefully pious, and a large portion wished to be qualified
for teaching.
Severe as was this test in the early years of the school, it was
a species of training which was needed to bring out the voluntary
principle, to give scope to the feelings of responsible men as members of the cormuunity, and an example of laboring directly for
the benefit of successors, to which few or none in the nation had,
without the Gospel, been accustomed. Though there was danger
of producing discouragement or disgust, as in every attempt to
induce a severer application to industrial pursuits, among a people
of their habits, who had so many temptations to indolence, yet,
what better could have been done for a public school, collected
from all the stations and islands of the group, when no funds from
any quarter had been provided for the express establishment of
such a school, and when hundreds of millions of heathens, in
other lands, more destitute, were demanding tenfold more than
all the missionary funds that were contributed by all Christendom?
Though sometimes ready to blame ourselves for not laying out
more for the education of the people, yet when we received increase(l funds and facilities for the support of boarding-schools,
we could hardly avoid the feeling, that by those grants to us,




474 ABILITY TO READ MADE A QUJALIFICAI 'N FOR MARRIAGE.


other portions of the heathen world, destitute of preachers, had
been defrauded.
The countenance given by friendly chiefs to the pupils in this
school, to the common school teachers, and to all who wished to
learn, though it was less than the missionaries desired, was still
valuable, and sometimes remarkable.
Hoapili, the viceroy of Maui, in his zeal for general education,
and the good of the people in 1835, exempted the native teachers
from all public labor except teaching, required all the children
above four years of age, to attend school, and ordered that no man
or woman, in his jurisdiction, unable to read, should have license
to be married. He had probably heard of some such edict, by
some sovereign of Europe, and wished to try the experiment.
Submission to such a rule, among a population of 30,000, who,
fifteen years before, could not read at all, was a grand proof of
the progress of elementary education. The governor, doubtless,
relied much on the general prevalence of ability to read among
the marriageable, and on the ability of the public teachers quickly
to supply the deficiency, in case any persons unable to read
were in haste to enjoy the privileges of wedlock.
This was intended, not as an obstacle to marriage, but as a spur
to education, so far, at least, as to enable the people to read God's
Word. He assumed that where schools were so generally patronized, and the means of acquiring the art of reading so universally available, none who were unwilling to learn could be
suitable persons for training up families. His intention was not
to dishonor the divine institution of marriage, but to honor it by
raising the qualifications of the candidates for it.  Furthermore,
the refusal of the governor to give license to be married to such
as could not read, was not, like a law of the Medes and Persians,
unalterable; but an experiment to stimulate the dilatory to a little
healthful mental effort, a measure which, if it should prove oppressive or unwelcome to the people, could, at any time, be recalled by himself, or vetoed by the supreme authority.
In a land of such corruption, as commerce found, and would
have perpetuated, at the Sandwich Islands, a due regard to God's
design, in respect to this relation, and to the specific rule given
by the apostle to the Gentiles, should have facilitated, ratherthan
obstructed the pathway to wedlock, and guarded, with sleepless
earnestness, the avenues to impurity and licentiousness. " Nevertheless, to avoid fornication, let every man have his own wife and
every woman her own husband."'  Disregard to this injunction
and the long continued interdicting of marriage to great numbers
to whom God had made it lawful and " honorable," might, in
pagan countries, or partially Christianized countries, be expected
to tend to licentiousness, blasphemy, and hypocrisy, and to a misanthropy which would, with unflinching hand, consign to the
dungeon or the stake, the defenders of God's truth and institutions.
Nay, a systematic and authoritative forbidding to marry might be




IAWAILIPOLEPO AND THE SCHOOLS OF WAILUKU.     475
used for training a disencumbered militia that could easily spread
themselves far and wide, obsequiously to extend a gigantic human
institution, acknowledging a virgin as its chief, and adorable patroness in heaven, and a voluptuous worm as its head on earth. But
against such abuses, the rulers were on their guard. In no country, perhaps, is marriage made more easy than at the Sandwich
Islands. No man thinks it is necessary to wait till he has a house
or a farm, or a shop, or even a whole suit of clothes, in order to
take a wife, nor do the women make these qualifications a sine
qua non, when they seek or accept the hand of a husband.
Children and youth from twelve to sixteen years of age sometimes claim the privilege.
The rulers not only encourage marriage, but guard the institution with much care, among all ranks.  There was no doubt of
the kindness of Hoapili's intentions in requiring a knowledge of
the art of reading in the candidates for marriage, or in requiring
the children, above four years old, to attend school, and their parents or guardians to send them, or to allow them to attend, more
or less; yet his measures seemed somewhat arbitrary, and I will
not say, oppressive, for oppression is the abuse of power, to the
injury of the weaker party, or the laying on of unreasonable burdens. But if the rulers, who, in seeking the best good of the subjects, sent their children to school, provided for their instruction,
and considered it the right and duty of every one to have access
to the written Word of God, and ability to read it under such provisions, essential to rightful marriage, were, therefore, to be considered oppressors, what must be said of them, had they officially
denied their subjects the privilege of learning to read, or the free
use of God's statute book, or the privilege of lawful Christian
marriage, such as God intended for the human race?
At this period, it was easy to see that a lax discipline, a weak,
careless, ill supported government, which should allow the riotous to annoy the peaceful, and the malevolent to prey with impunity
upon the well disposed subjects, must be more intolerable than
rigid laws vigorously executed, by the firm hand of well supported
hereditary chieftains.
The efforts of those who professed to love the Gospel were
prized by the missionaries, and by the well disposed among the
people. They were invariably favorable to schools among the
common people. Among those of rank who had derived advantages from the Mission Seminary, was Kawailipolepo, from the
church at Honolulu, who, before he had completed the course,
was put in charge of Wailuku, a district on the northern part of
Maui. He conscientiously and humbly endeavored to aid the
cause of improvement, and the interests of the nation, rather than
his personal gratification or aggrandizement, to the high satisfaction of the missionaries there, Messrs. Green and Armstrong. Of
him, they were, at this period, pleased to say, " In all our school
operations, and indeed in everything else that is good, we have




476     INTRODUCTION OF THE WHEEL AND LOOM.


the hearty co-operation of our worthy young chief, who was three
years at the high school, and can, in some measure, appreciate the
value of learning. In this we are highly favored."  He very
kindly assisted in the erection of a house for Mr. Armstrong, in
various ways aided the station, and appeared to persevere unto
the end as a consistent Christian and true soldier of Christ.
Under the auspices of friendly chiefs, and assisted by their
wives, Messrs. G. and A. addressed themselves to their work,
preaching, translating, and teaching.  They had a school of
adult men, more than thirty of whom they hoped to see qualified
for teachers, a school for adult females, attending to reading,
writing, singing, and arithmetic, a school of 200 native children
taught by native monitors, two select classes of fine promising
girls, and, fitting for the Missionary Seminary, a school of eighteen
promising lads, as capable of learning as any class of boys in
America. These different schools, after their daily exercises,
were often brought together, at one place, and kindly addressed
on the momentous concerns of the soul. A Sabbath school, of four
or five hundred children, engaged their attention, of which they
said, "' This is a noble field of effort, a field in which, no doubt,
angels would delight to labor." They had still a vastly wider
field to superintend, in the numerous schools of east Maui. This
year, Miss L. Brown commenced there, teaching the women to
card, spin, knit, and weave, thus introducing the domestic wheel
and loom, for the manufacture of cotton, of Hawaiian growth. Her
first class, of six or eight young women, learned readily, and in
about five months, produced ninety yards of cloth, woven
chiefly by Miss B. The girls learned, in this period, to be good
spinners, and began to use the loom. Successive classes have
been taught, in the same way there, and in other parts of the
islands.
Governor Adams took so much interest in the domestic manufacture of cotton, that he introduced it into his own family, and
had his young wife and others taught to use the wheel and loom
successfully.
Mr. and Mrs. Whitney, maintaining the station at Waimea,
Kauai,alone, after Mr. Gulick removed to Koloa, were, from the
middle of July to the middle of October, afflicted with her severe
illness, far from medical aid; during six or eight days of which
she was considered in imminent danger, before they could obtain
a physician from Oahu. The people, wakeful and inquiring, demanded an increase rather than a diminution of missionary labor.
Much of this time, Mr. W. was enabled to teach forty scholars,
two hours a day, preach twice on the Sabbath, attend two Sabbath schools, and have a prayer meeting every morning, at daylight, in the church, where a passage of Scripture was read and
expounded. "' Godhas been with us," he says, " in these meetings,
and I can look at them with the sweetest reflection that there I
have spent some of the most precious moments of my life."'




SIMEON AND DEBORAH —SIXTH REINFORCEMENT.


477


Such attention to the spiritual advancement of the people, and
such a readiness on their part to avail themselves of it, so as daily
to bring a large congregation together, at break of day, to pray
and sing, and hear God's Word, were preparing the way, under
the influences of God's spirit, for greater things than these.
But further toils and further trials were needed, before the great
harvest could be gathered in.
One of his useful helpers, Simeon Kaiu, being almost ready to
supply the place of a foreign teacher, in a destitute village, in
order to meet the wishes of the people on the eastern part of Kauai,
and that he and Deborah Kapule, his wife, might be nearer their
estates, removed with her and their retinue, embracing sixteen
members of the church at Waimea, to Wailua; where he was to
employ his useful talents in the work of instruction.  " Scarcely
had they got settled," says Mr. W., " before their beloved teacher,
Simeon, was suddenly cut off, by death. It was a severe stroke to
the little colony, to this church, and to the island-and nation. He
was a man of sound judgment, excellent temper, and active piety.
For ten years, he had adorned a profession of the Gospel; and
was taken from us, just at a time when we were hoping he would,
in a good measure, supply the place of a foreign teacher.  His
wife, Deborah, and the other members of the church will remain in
that district, with the hope of obtaining a missionary to live with
them, after our next general meeting."
No missionary is stationed there.  Deborah remained there;
but at length gave up her profession, and has, by her worldliness,
greatly disappointed and grieved her Christian friends, who had
regarded her both as pious and useful.  How many, in other
lands, who remove and dwell far from the ordinances of God's
house, like Deborah, give up their religion, and take the world
for their portion! Worldly as she is, she seems to favor neither
the ancient nox modern superstition. May she yet return to her
duty, and find mercy.
In June of this year, the sixth reinforcement of our mission
was welcomed to these shores.  It consisted of the Rev. T.
Coan, who had explored the dark regions of Patagonia as a field
of missions, but found his work at Hilo; Mr. H. Dimond, the
first regular bookbinder sent to the Sandwich Islands; Mr. E. 0.
Hall, the fifth printer; their wives; Miss Hitchcock, and Miss
Brown, teacher of the domestic manufacture of cotton. In their
instructions, signed by the Rev. Secretaries B. B. Wisner, R.
Anderson, and D. Greene, the earnest hope of the Board and the
views of the Prudential Committee, in respect to their object, are
thus summarily expressed:" The service you are to perform among the heathen is commanded
by the God of heaven, and is therefore a practicable service. Missions are nowhere impracticable. There is no great Saharian desert
which cannot be cultivated in the mind of this world. Revolted as
the human mind is from God, and corrupted and debased, it is, through
God's grace, recoverable. By the voice of the Son of God, as heard




478


SHIPMASTERS AGAINST RUMSELLING. '


in the Gospel, it can be and will be renovated. That voice you are to
be on the Sandwich Islands. There you may find multitudes of souls,
for whom Christ died, who never heard of his redeeming love. You
carry to them tidings of that amazing fact of exhaustless interest, of
inconceivable importance. Who that hath reflected upon the subject
can think lightly of your enterprise? You go, leaving
' Home, and ease, and all the cultured joys,
Conveniences, and delicate delights
Of ripe society, in the great cause
Of man's salvation.High on the pagan hills, where Satan sits
Encamped, and o'er the subject kingdoms throws
Perpetual night, to plant Immanuel's cross,
The ensign of the Gospel, blazing round
Immortal truth; and in the wilderness
Of human waste to sow eternal life;
And from the rock, where sin, with horrid yell,
Devours its victims unredeemed, to raise
The melody of grateful hearts to heaven.'
' It is with joy, therefore, the Committee bid you go in the name
of Christ, in the full belief that He will be with you, and crown your
efforts with his blessing, and at length receive you into those mansions
which he has prepared for the rest of his missionaries."
In 1834, a Total Abstinence Society was formed at Lahaina,
sixteen masters and eighteen officers of whaleships at once
uniting in it.  A considerable number of foreign visitors at Honolulu, by a respectful memorial, urged the king and chiefs to
suppress the traffic in distilled liquors. No missionary ever more
frankly and decidedly admonished the king to check the destructive vices of intemperance and licentiousness than did Capt.
Joseph Allen, of Nantucket, in his farewell letter to the king on
taking his final leave of the islands. On an emergency the following appeal was made to the governor of Maui, by respectable
shipmasters lying at anchor in the roads of Lahaina:"LAHAINA, Nov. 17, 1835.
" Gov. HOAPILI,-We, the undersigned, have come to this good
country to refresh our ships with fruit and vegetables. These we find
in great abundance, for which we leave you our dollars and cloth. We
do not any of us like to go to Oahu, because bad men sell rum to
our seamen. We like your island, because you have a good law preventing the sale of this poison. But now, after lying here in peace
for some weeks, a vessel has come among us from Oahu with rum for
sale. Our seamen are drinking it, and trouble is commencing. We now
look to you for protection. We think that as these men have violated
your wholesome regulations, and given your visitors so much trouble,
they should be punished by fine or otherwise, and sent immediately
from the island, after having all the rum thrown into the ocean.
FRANKLIN RIDDELL,     JAMES PIERSON,    EDWARD HARDING,
CHRYSTOPHER ALLYN, GEO. HAGGERTY,       TIMOTHY W. RIDDELL,
PHILETUS PIERSON,     RICHARD WEEDEN) RODOLPHUS N. SWIFT,
HENRY LEWIS,          DAVID BAKER,       ELIJAH DAVIS,
CHARLES G. BARNARD, ISAAC BRAYTON,      JAMES B. WOOD,
GEORGE ALLEN,         JOHN HENDERSON, GEORGE ALLEN."




NATIONAL TEMPERANCE PETITION.


479


The Fliberty-Gibbet was ordered away, and the natives forbidden to trade with her till the captain should have given
indemnity to the injured.
Among the various efforts for the promotion of the cause of
temperance, the following memorial, sui generis, by the chiefs
and people of the Islands to the king, is probably the first formal,
written petition ever presented to a Hawaiian monarch, and the
first by any people to their sovereign on this important question.
It was moved at a great popular temperance meeting at Honolulu, and drawn up by a native committee of that meeting, in
their own language and style.
"( HONOLULU, NOV. 26, 1835.
" Know thou, 0 King Kaukeaouli, this is our mature and undisguised sentiment. We make our earnest petition to you. Let the
purchase of spirits and the retailing of spirits at the rumselling houses,
and the distilling of spirits come to a total end-just these three
things.
"We believe the kingdom would not be impoverished should these
several things cease, for the people and foreigners too are ensnared by
these evil things.
I" Thou thyself hast seen the drunkenness, contentions, the wounds,
and death of the people and foreigners, by means of ardent spirits,
during thy reign.
" Not ourselves alone thine own people understand this evil, but
certain shipmasters know the evil of this thing: and on account of it
many are bound in irons through the prevalence of this traffic, both of
natives and foreigners.
" Wherefore, we greatly desire these evils may be utterly abolished;
not for our individual benefit only is this petition set forth that this
course may be abandoned, but for your own good, O king, and that of
your chiefs and people.
" We who abominate the practices here complained of, therefore set
our names under this writing to oppose the wholesale traffic, the manufacture, and the retail of spirits at these islands. Let your true consent
be also subjoined to forbid these things, for thou knowest it would not
be adverse, but a great safeguard to the people of this country and of
other countries here in thy kingdom, O king. And if thou understandest this matter, make known thy will, that we may see and hear."
This was at once signed by three female chiefs of the
highest rank, Kinau, Kekauluohi, and Kekauonohi, and three
highest male chiefs on Oahu, Kekuanaoa, Aikanai i, and Paki.
Then the names of 1958 of the people of Honolulu district, and
846 of other parts of the island, were given in, concurring in the
design. Thousands of the people on the other islands united
their influence to secure this important object, which was at
length consummated, so far, at least, as to free the government
almost entirely from the responsibility of the deleterious traffic.
Who knows what such a petition sent up by the nobles and people
of Great Britain to the throne, would accomplish in the temperance reformation of the world?




CHAPTER XXI.


SEVENTEENTH YEAR OF THE MISSION, AND FOURTH OF KAMEHAMEHA III.-1836.
Daniel Wheeler in the isles of the Pacific-Character and efforts of a blind native
assistant-Convention and report of the mission for 1836-Admission of missionary
children to the church-Progress at Kailua-Religious interest in the Mission
Seminary —Mr. Coan's tour round Hawaii-Schools and religion in Puna and
Hilo-Native printers and bookbinders-Memorial of the mission on the cultivation of the arts-Memorial of the chiefs on the increase of teachers of the artsDeparture of Messrs. Richards and Spaulding.
IN commencing the record of a new year, it is with pleasure I
give a brief sketch of an interesting enterprise in that quarter of
the world by two philanthropists from England-Daniel Wheeler.
a preacher of the Society of Friends, and his son Charles, both
having spent some time in Russia endeavoring to improve the
condition of the lower orders. Voyaging in their own strongly
built sloop, the Henry Freeling, they touched at many points, and
visited many missionary stations in the Pacific between Van Dieman's Land and Hilo, teaching temperance, righteousness, and a
serious regard to the Word and Spirit of God. They arrived at
Honolulu, December 25, 1835, and remained at the islands about
six months, or till near the close of June, 1836, and visited most
of our missionary stations. In their intercourse with the rulers,
they endeavored to impress them with the importance of equity
to the common people, recommended the prohibition of the influx
of intoxicating drinks, and of the traffic that makes and kills
drunkards, and the restraining of the flood of licentiousness that
drowns men and women in perdition.
To make speedy and thorough work of stopping drunkenness,
Friend Wheeler not only advised the king to prevent the importation of spirits, but to buy up at once and pour into the sea what
could be found on his shores.  How widely different fiom the
counsels which France, Rome, the world, and Satan, have urged
with vehen ence and perseverance, at the Sandwich and Society
Islands!
In Friend Daniel Wheeler's public discourses to the people,
which our missionaries readily interpreted, though there was a haze
more or less dense about them, some of the grand doctrines of
the cross were seen to shine out through it. He spoke of the
depraved state of men, by nature " dead in sin," the necessity
of the regeneration of sinners, who must be " raised from death
unto life " by the Spirit of God; justification by faith, of " the




SOCIAL MEETING OF DIFFERENT DENOMINATIONS.  481


true and living worshippers, redeemed from sin and reconciled to
God by the righteousness of Christ;" sanctification or the duty
of obedience to the commands of Christ; the union of all his true
disciples in one " society of friends to God, to one another and
to the whole race,7 and the obligations of every man to use the
light which he has in the service of his Maker, whether that light
be conscience) reason, written revelation, or the internal influence
of God's Spirit.*
His disregard to visible sacraments, audible prayer, and singing, were, perhaps, hardly noticed by the people; and as to the
peculiarities of his colloquial and denominational style, they
could not be distinguished in the Hawaiian language, and are probably known only to the English.
While these friends were with us, to give a specimen of the
running to and fro before our eyes for the increase of knowledge,
which it is desirable should be multiplied a hundred fold, I may
mention that Mrs. B., in that corner of the world, had the pleasure one evening of receiving at her table the Rev. Samuel
Parker, from his exploring tour on the Rocky Mountains and the
Columbia River; the Rev. Daniel Lee, of the Methodist mission
in Lower Oregon; the Rev. Mr. Beaver, from England, chaplain
of the Hudson's Bay Company's station at Fort Vancouver, on
the Columbia River, and his wife from Wales; the Seamen's
Chaplain for Honolulu, the Rev. Mr. Diell, and his lady;
Mr. P. A. Brinsmade, a friendly and liberally educated temperance merchant of the place, from New England; and the philanthropic Friends Daniel and Charles Wheeler, from England and
St. Petersburg.
A sketch of one of our native helpers, who in February of this
year was transferred from Hilo to Wailuku, may here be appropriately given.
Soon after we began to preach the Gospel at Honolulu a poor
blind heathen, with untrimmed beard and almost destitute of
covering, was repeatedly led by a little heathen lad to our place of
worship, and early became a constant and interested attendant.
He learned, ere long, to find the way to our little thatched church
without his guide. He was generally found to be in his place in
good season, and as near the preacher's feet as he could well be,
and holding as attentive an ear as any one in the assembly.
While many of his countrymen were enjoying the pleasure and
prospect of learning to read and write, and of acquiring, by
means of books, a variety of useful knowledge, he, from the loss
of sight, was denied this privilege, but was doubtless led by that
means the more to cultivate the power of memory, for which he
became distinguished. His best mode of acquiring ideas for a
* A Bostonian Restorationer, who heard him address a large concourse at
Honolulu, and who had flattered himself that a loose morality would find more
lenity at his hands than at those of our missionaries, said, in his disappointment,,
He is as much of a blue-stocking as any of them."
31




482


A BLIND PREACHER.


long period, was by hearing sermons which he early learned to
love.
With his retentive memory, listening for years to evangelical
preachers, who, with great plainness, let the Scriptures speak
freely in their obvious import, he was able to gather up and
retain many ideas, a fund of Scripture and other valuable matter,
somewhat methodically arranged so as to be available in teaching
others. He began early to recommend instruction, and to exhort
others even of high rank to attend to the concerns of their souls,
among whom was Kamamalu, who (lied in England after a short
period of Christian instruction at the islands.
His poverty and helplessness, and sense of dependence, as in
other ages and countries, were, it may be presumed, favorable to
his reception of the gracious proffers of the Gospel. The offer
of spiritual sight to the literally blind, and of the riches of heaven
to the miserably poor, and of the glorious freedom of the sons of
God to those who suffer unwelcome subjugation in any land, it
might be expected would be peculiarly welcome. And this has
been proved in many instances at these islands.
The meekness, docility, and apparent gratitude with which he
listened to the same heavenly message which Christ, amid the
opposition and scorn of the great and proud, had preached with
acceptance to the poor, led us early to hope this poor, sightless
immortal would enjoy a celestial light, and inherit a crown incomparably more valuable than that of his earthly sovereign, who
looked down upon him as on a worm.
After giving some evidence of loving the truth as it is in Jesus,
he, at the request of Queen Keopuolani, removed from Honolulu
to Lahaina, where he continued his attentions to the means of
grace. In the summer of 1825, he was there admitted to the
fellowship of the church as the first native received to the Lord's
table in the Sandwich Islands. There were, at the same time,
several of high rank, and others, at the different stations, coming
out before the world with their professions of being on the Lord's
side, who took the vows of the covenant a little later.
As the mental powers and Christian character of Bartimeus
became more fully developed, he took an active part occasionally
at prayer and conference meetings, became a good speaker,
was employed as an assistant at different stations, and at length
received a'license to preach. He was a distinguished master
of his mother tongue.  His elocution was flowing and forcible; his enunciation distinct, though sometimes rapid.  His
memory was good, and after he began to love the truth, he
gathered up useful knowledge with rapidity, and seemed to make
Christian attainments apace.
Such was his acquaintance with the character and habits of his
countrymen, with the Sacred Scriptures, and the modes of reasoning exhibited by the missionaries, that he could readily make
a happy and forcible appeal to an assembly of the people.




APPEALS OF BARTIMEUS.               483
483
I have sat with pleasure, as my brethren have done, and heard
him pour forth a torrent of fervent words and useful thoughts
which caused me to admire the grace of God to such a degraded
heathen, and to feel it to be a privilege to sit at his feet, while the
love of Christ and of souls was in his heart and the language of
Christian eloquence was on his tongue.  His gestures were appropriate, graceful, and forcible. His voice was winning. Standing erect, in a manly posture, or bowing himself a little forward,
stretching forth the hand, like Paul on the stairs, though he could
give neither flashes of fire, nor the softer expressions of deeptoned kindness, by the glance of his eyes, he often labored with
tears to persuade the people to forsake their sins, and poured
forth his fervid appeals to rouse them to immediate compliance
with the divine injunctions.
A few years after his admission to the church, he removed to
Hilo, where, for several years, he rendered important assistance.
He returned to Maui, about the middle of February, 1836, and
subsequently lived and labored at Wailuku.  Of his entrance
there, a missionary, who was then slow to see the evidence of
piety and intelligence among the native professors of religion,
says:' I called upon Bartimeus, the blind man, from Hilo, to address the
congregation, as he had just arrived.  He did so, and afforded us
great satisfaction by his excellent and timely remarks. I am uniformly
pleased with this man, he is so humble and well instructed in things
pertaining to the Kingdom of God. He is going to make the tour
of East Maui. I trust he will be instrumental of great good."
He, not long after, gave to the people of Wailuku an impressive
address, in favor of an increased attention to the education of
children, and of a more prompt and generous support of the native
teachers; for notwithstanding what had been done by Hoapili,
Auwae, Kawailepolepo, and others, in favor of schools, he was
not satisfied that the chiefs or the parents had yet come up to the
proper mark. He referred to numbers of the children who, he
thought, were corrupted and led astray by careless, indiscreet,
ignorant, or wicked parents, and to many little ones left to themselves, and allowed to run wild like the goats.  He boldly reflected on the chiefs for their indifference in regard to the prosperity of the schools, and urged the importance of the voluntary
efforts of the people. He demanded of the great assembly, if they
had looked upon the happy effects of the Gospel, at the islands,
for fifteen years, and were yet unbelieving as to the value of
education. He thought civilized nations domineered over the
chiefs and people, and treated them as though they were little
children, because they were deficient in knowledge, and therefore
education should be encouraged as the means of protection and independence. With vehemence, and skill, and kindness, he urged
his countrymen to support the teachers well. H-e alluded to the




484    ANNUAL MEETING AND REPORT OF THE MISSION.
cost of a heathen education in those things which were worse than
useless. He said:" In the time of dark hearts, I learned the hula (singing, drumming,
and dancing, or heathen revelry). I learned also the bloody lua, the
business of a bandit. I learned the ka-ke, a dialect known to few. In
that period of night, I was taught mischief. But did it cost nothing?
Was there nothing paid to those teachers of evil-doing?  Ah, I remember the hogs, the kapas, the fish, the awa, and other things which
we paid them, and paid them freely. We thought it right to pay such
teachers.  But how is it now? Here are men of our blood and
nation, whose business it is to teach us and our children good things,
the things of God, and salvation, our Bibles, geographies, arithmetics;
and ought we not promptly to support them? How can they continue
to teach if they have nothing to eat and nothing to wear? Will they
not, ere long, be disheartened? Who can work long when he is hungry? Let us take hold with our own hands and help the teachers freely,
seasonably, and efficiently."
Others concurred, and a new impulse was given, and increased
efforts were made to support the cause of education.
About the middle of the year 1836, the assembled missionaries
made to their patrons the gratifying report, " that in the progress
of a year, 1850 pages of new matter had been added to the publications for the Hawaiians; that 151,929 copies of various works,
amounting to 11,606,429 pages, had been printed, at a cost of
$5,336 48;-10,546 volumes bound, and 36,050 pamphlets folded,
stitched, covered and cut, and made accessible to such as wanted
them; and another edition of the New Testament was expected
to be called for as soon as it could possibly be printed, as well as
other reprints and new works." The preaching of the Gospel
and other ordinary means of grace, and several protracted meetings in different places, were accompanied by the blessing of
God. The special presence of the Lord was felt and acknowledged in many of the congregations a part of the year; 212
hopeful converts were received to the fellowship of the churches,
1358 marriages were solemnized by the missionaries, two churches
organized, 249 children baptized, and 14,500 hearers,attending
on the stated preaching of the missionaries;heard from Sabbath
to Sabbath the words of eternal life The chiefs and people
having looked another year at the claims of Christianity and its
effects on those who received it as from God, were settling down
in the conviction that the temperance, righteousness, and peace
which it promoted and enjoined, rendered it worthy of consideration. Several chiefs who had opposed, now became favorable to
the missionary work; several high chiefs, joined by 3000 of the
most respectable natives of Honolulu and neighboring stations,
petitioned the king to suppress entirely the manufacture, sale, and
intemperate use of ardent spirits on the islands. Twenty-five
shipmasters petitioned the government to suppress all the grogshops at Honolulu.




CHILDREN OF MISSIONARIES WELCOMED TO THE CHURCH. 485


This is a brief sketch of one of the three years subsequent to
the anti-missionary movement of the " engrafted chief," Kaomi,
and his irreligious coadjutors of 1833, when, with the king's
"' signet," as it were, he licensed rum and ruin, to take their
course, except where conscience, the Gospel, missionary influence, Christian governors, and the kingdom of God, were strong
enough to oppose Satan and his legion. But during this period
of misrule, the population diminished at a fearful and lamentable
rate.
Nothing was more reasonable, therefore, than that the missionary laborers, who believed that God was just as ready and
just as likely to crown with his blessing the labors and prayers
of the spiritual cultivator and seedsower as of the physical or
natural, should put forth their united and their best efforts for a
spiritual harvest of immeasurable value.
The annual convention of the mission was a meeting of great
interest.  An unusual glow of brotherly love was manifest.
Great harmony, not associated with indifference as to what should
prevail, but with earnestness and watchfulness as to matters of
moment, marked the deliberations which were continued for days
together.  Many and important subjects they discussed with
patience and candor, and kind feeling, and in most cases their
decisions were remarkably unanimous.  Devotional exercises
were happily intermingled.
During the convention, we sat down twice at the table of our
Lord, once with the native church at Honolulu, when thirty-nine
native converts made a public profession of their faith, and were
baptized and received to the communion of God's people, and
once as a mission church, distinct from the native converts, the
services being in English; but in the former case, as usual, in
the Hawaiian language.
The attendance on the ordinance, by the missionaries and their
wives and children, and a few select natives, was a deeply interesting, melting, heavenly season. Messrs. Thurston and Richards, with their wives, presented their infants to God in baptism;
Persis G. and Lucy G., the two eldest daughters of Mr. and Mrs.
Thurston, gave themselves to the Lord and his people, and took
on them the vows of his everlasting covenant, and sat down with
the missionaries at their Master's table. This was a matter of
tender and joyful interest, to welcome to the full communion of the
church the first fruits among our own offspring there, while some
of their contemporaries returned to the United States, were welcomed there in like manner to the bosom of the American church.
Many an eye was suffused, and many a heart swelled with gratitude and overflowed with praise in witnessing and taking part in
this scene. Some among the other children being cared for,
prayed for, and labored with for their immediate conversion,
manifested tenderness, while some parents were almost ready to




486


DANGER FROM CAUSES OF DEPOPULATION.


say, " They made me keeper of the vineyards, but mine own
vineyard have I not kept."
The mission felt encouraged to go forward with new zeal and
faith in their work, to call upon one another and upon the native
Christians, and upon the patrons and friends of the mission, to
offer their most earnest prayers that the year of labor on which
they were to enter, as they separated from the convention, might
be among the dying Hawaiians " a year of the right hand of the
Most High."
The prayers of faith and the labors of faith were employed
that year, if they have ever been at the Sandwich Islands. And
God in his providence called the multitude at home in the eager
pursuit of wealth to pause and consider whether an inheritance
above were not worth an unusual share of attention; and many,
seeing their earthly gains and fancied wealth vanishing, stood
amazed in a posture of waiting to see what the Lord would do.
At the Sandwich Islands, the missionaries saw that unless
Christianity could arrest the causes of desolation, the ruin of the
nation was certain.  They were constrained to say:
" The angel of death stands over the land with a drawn sword.
The anger of the Lord has kindled a fire upon the nation which will
burn to its entire destruction, unless it be speedily extinguished.
With us the present is truly a time of hope and fear. It is also
emphatically a time of effort. If the work of destruction is ever
arrested here, it must be done soon. According to the present ratio
of decrease, it will be but a few years before the pall of death will be
spread over the whole land, and these valleys, once full of people, will
be solitary. These shores, once teeming with myriads, will either
become silent as the house of death, or be peopled with a new race of
men. But we hope better things are in reserve for this people; that
these fearful clouds will, ere long, pass away, and the work of destruction cease. But should the consumption determined go through the
land in indignation, a remnant will be saved; and we feel more and
more that we are to labor for this people as 'pulling them out of the
fire.  We greatly need help to apply at once, and in every part of the
islands, the only sovereign antidote to this dreadful contagion, and we
are happy to learn that our Macedonian cry has not been unheeded."
With such views, the laborers went forth again to sow and
reap, and were everywhere cheered on by divine encouragements.
Mr. Thurston, at Kailua, says of the converts at that station,
in October of 1836:" The church, as a body, I think appears well, and many of the
members are truly engaged in religion, and are men and women of
prayer, anxious for the salvation of souls. There is more deep feeling,
repentance, and humility in the church at the present time, than I
have witnessed before for a number of years. There is among the
people generally more seriousness, and a better attention has been
given to preaching for a number of months than has been usual.
There are many instances of deep conviction, and" some, it is hoped,
a




RELIGIOUS INTEREST AT KAILUA, AND THE M. SEMINARY. 487
of real conversion to God. The Spirit of God is evidently operating
upon the hearts of sinners, and some, it is believed, have submitted
themselves to the Lord Jesus to be his for ever. The Lord be praised
for any evidence that souls are born of God! ' It is not by might nor
by power, but by my spirit, saith the Lord.7  ' For Zion's sake will
we not rest, till her righteousness go forth as brightness, and her salvation as a lamp that burneth.' "
The same month, Mr. Clark (who in 1834 removed from the
station at Honolulu, to take part in the instruction of the Mission
Seminary), as though from the hills of Lahainaluna he saw the
cloud as that of a divine hand, stretched forth to indicate the
rain, says:" We have reason to think that God has been visiting us with the
influences of his Holy Spirit. We hope that a few of our best scholars
have recently become the followers of Christ. Others are more or
less serious. We deeply feel our responsibility and our need of the
prayers of God's people. Unless our pupils become pious, the labor
and money laid out on them will be in a great measure lost, and in
some instances worse than lost."
The last month in the year, Mr. Coan made the tour of Hawaii,
passing to Hamakua, Waimea, Kailua, and Kaawaloa, then round
through Kau, Puna, and Hilo.
Of the latter part of this tour he gives such an account as to lead
us to think the Spirit of God attended his preaching while pass.
ing, as it were, through a wilderness of about 100 miles of those
neglected coasts. In Puna he examined more than twenty schools
and more than twelve hundred scholars.   He says;" From the time when I landed in Kau till I reached home, a period
of eight days, I preached forty-three times, and often to congregations
that listened with much interest and many tears. In a thickly populated district of Puna where I spent the Sabbath, I found a most interesting state of feeling. Multitudes flocked to hear, and many of
them seemed pricked to the heart under the influence of the truth.
Here I spent two days and preached ten times, the interest seeming to
increase to the last. All the intervals between thehours of preaching,
were filled up in conversing with natives, who pressed upon me to. receive instruction.  So great was the throng that I was not able to
speak with one half of those who labored to get access to me. I had
literally no leisure so much as to eat; and one morning I found myself constrained to preach three times before breakfast, which I took
at ten o'clock.  I could not move out of doors, in any direction, without being thronged by people from all quarters, and multitudes who
could find no other opportunity to converse, stationed themselves by
the wayside, sometimes singly, and sometimes in companies of three,
five, ten, etc., in order to speak with me, as I passed. Some followed
me from village to village, for several days, to hear the Gospel. Among
these was the old high priest of the volcano, brother of the old Priestess, of whom Mr. Stewart speaks in his journal.  This ancient priest
of heathenism was noticed as giving fixed attention to preaching at the




488


MR. COAN'S TOUR ROUND HAWAII.


time when Mr. Lyman and myself passed through that district, a year
ago. He has since been several times to our station, a distance of
forty or fifty miles, and spent a number of weeks, to hear the Word of
God; and within a few days past, we have examined him, with reference to his admission to the church. During this examination he gave
something of the history of his life, and among other things he confessed that he had been a highway robber and a murderer. He said that
he had killed two men with his own hands, for no other reason than to
obtain their kapas (native clothing), and food not amounting probably
to more than fifty cents in value. He seems penitent, and we think he
is truly converted to God. His sister, the priestess, still lives in Puna,
but she evinces no relish for the Gospel. I found her, in one of my
meetings, in a small village through which I passed, and I had a close
personal conversation with her on the interests of her soul.  But she
seems utterly opposed to the claims of God upon her heart. In receiving such men as this old priest into the church, I am often reminded of Paul's languageto the Corinthian Church-1 Cor. VI: 9, 10, 11.
All the sins there mentioned have been common to most of our church
members in the days of their heathenism; and even this catalogue
does not express half the former character of many.  If you wish to
see the full drawn portrait just add the list of crimes that are recorded
in Rom. Chapter 1st.
" I reached home from this tour of the island, in just thirty days
from the time I left.
" One week after my return, I went out, through the district of Hilo,
to preach and examine schools, etc. This tour occupied about a week,
during which time I examined 1200 scholars, and preached more than
twenty times.
" Hilo is one of the most picturesque and verdant districts in the
Sandwich Islands.  Puna is low and level, several miles from the shore,
and is little else than avast field of lava, covered in some places with a
thin soil, and in other places of five to fifteen miles in extent, entirely
naked, and glowing and glittering under a tropical sun. There are no
streams, and very little fresh water in that district. Hilo, on the other
hand, is an inclined plane, with bold and precipitous shores.  The
land rises rapidly from. the sea, to the centre of the island, where it is
crowned by the lofty Mauna Kea, which is usually mantled in snow.
Travelling in Hilo is very difficult and dangerous, on account of the
numerous ravines and precipices, by which the land is everywhere
broken. All these ravines form channels for so many rivers or torrents, which come leaping and foaming along their rocky beds, dashing
down innumerable precipices, and urging their noisy way to the ocean.
In times of great rains, these streams run rapidly, and rush along with
such maddening energy, as to prevent swimming or fording them.
When there is less rain, they are shallow, and can be forded, at certain
places, or passed by leaping from rock to rock, with which their beds
are filled. While passing through the district, for thirty or thirty-five
miles, I took occasion to number the principal ravines over which I
passed; and without measuring, or pretending to accuracy, I reduced
them, according to the best of my judgment, to the following classifications; 14 were from 200 to 1000 feet deep; 16 were from 50 to 100;
and 22   were from   20 to 50.    All these 63 ravines are the




IMPROVEMENT IN USEFUL ARTS.


489


channels of streams of water.  In many places, the banks of the
ravines are perpendicular, and can only be ascended by climbing with
the utmost care, and descended only by letting one's self down, from crag
to crag, by the hands. In times of rain, these precipices are very
slippery and dangerous, and in many places the traveller is obliged
to wind his way along the sides of a giddy steep, where one step, of
four inches from the track, would precipitate him to a fearful depth
below."
What a field for a missionary do these two districts of Hilo
and Puna constitute! A district, seventy or eighty miles in
extent coast-wise, embracing some thirteen or fourteen thousand
inhabitants, most of them poor and destitute, and utterly precluded
from rising to affluence, with their embarrassments arising from
the nature of their location, their want of skill, or their want of
capital, of facilities for transportation, and of a market for
their productions. And such, to a great extent, was the condition of the mass of the Hawaiian nation, proving that a home
market for their products was indispensable to the adequate
supply of the wants of the nation, and that agriculture and
manufactures must both be greatly promoted among them, before
they can rise above penury.
When Christianity was fully recognised by the nation, the need
of cultivating the arts was not the less apparent to the mission
and to the intelligent visitors and friends of the nation, than before; and by some, the missionaries were pressed to go into it,
somewhat beyond their original design; because it was seen to
be indispensable.  On the subject of Hawaiian agriculture, the
mission have said, " that a land, enjoying one of the finest climates in the world, with a soil as good for cultivation as any on
which the sun ever shone, should remain, to a great extent, untilled, is a subject on which we feel intense interest, as connected
with the future destinies of the nation."  Some portions of the
soil are indeed excellent, and might, doubtless, be made much
better, but there have been found difficulties not yet overcome, in
securing that productiveness, in exportable products, which is
found in many other countries. Very much of the surface of the country must ever be unproductive. Its basalt rocks and lava plains,
its precipices, and ravines, its contiguity to the sea, its exposedness to winds, excess of rain in some places, and to drought in
others, and to numerous enemies to products of various growth
found there, may baffle the skill and keep in check the ardor of
the husbandman for a long period.
The introduction of the plough, the domestic wheel and loom,
the scissors and needle, the different processes of house-building,
the manufacture of sugar, the culture of the cane and the mulberry, engraving and printing on copper, etc., have all received
our attention and encouragement; and still more the training of
men to the business of printing and book-binding, to supply the
nation with reading and elementary works, as one part of the




490


4HAWAIIAN BOOKBINDING.


process of raising up the nation to take its rank among the civilized families of earth.
The printers and binders who entered the service, for that purpose, under the direction of the American Board, have had an
important field of usefulness, and the satisfaction of seeing their
skill, patience, and toil, turning to good account, in a double
sense.  Laborers, in these departments, sufficient to produce
50,000 volumes a year are employed, in connexion with the
mission helpers. The native printers and book-binders at our
office, uniformly exhibit commendable industry and sobriety;
and their wages being paid them at fair prices, by the piece, are
not interfered with by the chiefs or lordlings of any class; and
few of the dealers in intoxicating drinks ever get a shilling of
them for their deleterious drugs. On this subject, the testimony
of Mr. Dimond, who left New York and joined our mission, to
direct our book-binding, is highly creditable and important.  In
1836, he wrote as follows:" I have fifteen men in the bindery-folders, sewers, forwarders, and
finishers; and a shop of more orderly men, of the same number, can
hardly be found in America. I am quite certain that the same number
of men, taken promiscuously from among the book-binders of New
York, would suffer in the comparison.  Although they are paid in
money, and generally have some about them, I have never known one
of them to get intoxicated; and only one, on one occasion, to drink
rum,although it can be obtained, at any time, in the village."
The native printers and binders do not work as rapidly nor as
skilfully as American and English workmen; still they labor
diligently, patiently, and honestly, and can perform  every part
of the process well, from the laying and setting the type to the
gilding and lettering of a neat volume. A considerable portion
of the product of their labor is sold at cost, though most of the
people find it difficult to pay money for the books which they wish
to possess.
The missionaries, intent on providing a needy nation of
125,000 souls, with ample means of instruction in every useful
department, and unwilling to have the ordinary useful arts of
life neglected, applied to their Directors specifically for forty-six
additional missionary laborers, to be sent at once, pointing out
the location and the work for each; and before the close of this
year they, moreover, sent to the A. B. C. F. M. and other philanthropists, a memorial on the importance of increased efforts to
cultivate the useful arts among the Hawaiian people.  These
appeals, approved by the majority of the chiefs of the islands,
though they did not meet the full response desired, were sent
forth with pleasing hope and were received with kindness. The
memorial is as follows:" The introduction and cultivation of the arts of civilization must,
it is believed, have an important bearing on the success of the preach



MEMORIAL OF THE MISSION ON THE ARTS.


491


ing of the Gospel, and the permanence of evangelical institutions in the
Sandwich Islands. But if there were no immediate connexion, and
the influence of the latter could be permanent without the former,
still the arts and institutions of civilized life are of vast importance to
the happiness, improvement, and usefulness of any nation where they
are, or may be, properly fostered. Of the importance of both, our
Directors were aware, when they instructed us to aim at raising up the
entire population of these islands to an elevated state of Christian civilization, and to get into extended operation and influence the arts,
institutions, and usages of civilized life and society.
" As our great aim has been to win the nation to Christ, we believe we
have begun right in preaching the Gospel, translating the Scriptures,
making books, establishing schools, and by their means giving the
people access to the Bible and other means of knowledge.  God has
granted his blessing on these efforts.  A great change has been effected
in the religious views of the nation, and a radical change in their
religious institutions. But the improvements in the civil policy of the
government, and in the science of political economy, have by no means
kept pace with the progress of Christianity.  How could this be otherwise, on the supposition that our influence was felt chiefly where we
wished it to be?  Our business was to rouse a stupid nation to the immediate concerns of their souls, and if any have been made wise unto salvation, it is not to be expected that they should of course be made equally
wise in the things of this life. The reception of the Gospel by the majority of the royal family did not abrogate their hereditary title to the
soil; and though the Bible inculcates justice in rulers, it does not
show the modus operandi;-it does not prescribe the form of government, nor direct the specific methods of administration.
" We were not sent to this people in the character of civilians or
politicians; nor should we be likely to be acknowledged as such by the
rulers, or by the churches at home, should we be disposed to assume
that character. We were, moreover, cautioned against interfering with
the party politics and commercial interests of the people; and our
engagements have been sufficiently numerous and important without
giving much attention to law, agriculture, manufactures, commerce,
&c. Little could be expected from other sources of information to
which the people have had access. The few items of salutary advice
which they have received from intelligent foreigners, have generally been
deemed interested advice, as coming from a class of men, the majority
of whom, intent on their own gains, are willing to elevate themselves by
the depression of the people. So far as we know, the foreign mechanics who are employed in the islands uniformly refuse to teach the
natives the trades which they exercise; and the course pursued by the
public agents stationed here, seems to us to embarrass and depress,
rather than to enlighten and elevate the nation, unless we admit that
they can rise by opposition.
" Great as the change has been in the religious aspects of this nation,
it is not to be supposed that the great mass of the people are controlled
by the principles of Christian benevolence, or that they are prepared
for freedom, or capable of being as yet governed on the principles of
civil liberty. Nor would we propose a radical (or revolutionary)
change in the constitution or form of government, but would wish to




492    OBSTACLES TO THE ADVANCEMENT OF THE PEOPLE.
see the rights of the people better defined, better understood, better
respected by those in power and better maintained by themselves, so that
the condition, both of the rulers and the ruled, may be vastly improved,
and the general happiness and prosperity of all classes may be greatly
promoted and rendered permanent. To accomplish this, great wisdom,
and enterprise, and benevolence are requisite.
' The people need competent instruction in agriculture, manufactures, and the various methods of production, in order to develope the
resources of the county (which are considerable), for though there is a
great proportion of waste and barren territory in the group, yet either
of the principal islands is doubtless capable of sustaining quadruple the
whole population, were its resources properly and fully called forth.
They need competent instruction immediately in the science of government, in order to promote industry, to secure ample means of support, and to protect the just rights of all.  They need much instruction
and aid in getting into operation and extended influence those arts
and usages which are adapted to the country, calculated to meet the
wants, call forth and direct the energies of the people in general, and
to raise up among them  intelligent and enterprising agents, qualified
to carry on the great work of reform here and elsewhere.
" There are various obstacles to be met at the outset.  The people
are poor as well as ignorant. They have not the capital nor the encouragement to enter on any great plan of improvement in bringing
forward the resources of the country.  Though the people, as a body,
perform  considerable labor for themselves and drudgery for superiors; yet there is a great deficiency in the amount of profitable industry. Hitherto the right of soil has been considered as belonging to
the sovereign or royal family, and the common people have not been
able to acquire an indisputable title to any portion of it, or a trustworthy
lease, by which the occupant might consider himself as permanently
settled, and secured in the occupancy of a piece of land, the products
of which, beyond a certain rent or tax, should be his own. The same
rule applies to the fisheries, the salt beds, and other means of support.
The evil will not probably be eradicated till the common people are
themselves better qualified to manage their own affairs;-till they have
more knowledge, forecast, integrity, stability, patriotism, and loyalty,
so that while they should employ their powers economically, and exercise an intelligent regard to their own private rights, they could reasonably be expected to defend with greater firmness the interests of
their country, and the just rights of their rulers.
" The sentiment seems to be of ancient date, that ' the sovereign
cannot govern chieftains whose lands are not at his control, and that
hereditary chiefs cannot easily govern independent landholders under
them.' This principleis not eradicated by the introduction of the
Gospel, and will probably yield only to the progress of moral and intellectual improvement.  Owing, therefore, to the natural condition of
the people, their ignorance, poverty, and subjugation, their labors are
not the most cheerful or well-directed; their strength is applied at
a great disadvantage: there is a great waste of human muscle in the
cultivation of the soil, in the transportation of its products, and other
heavy burdens, and the unaided performance of much that might be




NECESSITY FOR FURTHER AID.


493


done or facilitated by the power of domestic animals, water, steam,
machinery, &c.
" What would the common people of the United States think if they
had to supply themselves, their state and town officers, their lawyers,
doctors, and school teachers, with the simple article of fuel by carrying
it five miles on their shoulders in bad roads, without hat or shoes, and
cultivate the ground for their sustenance, without plough or team?
Yet such is the disadvantage at which the muscular strength of a great
portion of the men at the Sandwich Islands is applied, though it is easier
to cultivate water kalo by hand, than maize or wheat. What man in
New England would be ambitious to build a house for his son, if he
must go to the Green Mountains, and bring the materials on his own
shoulder a distance of twenty miles? And who, it may be asked, could
be expected to perform more of this kind of labor than obvious personal
necessity requires, or superior authority compels?
" There must be, therefore, a great deficiency in the productive industry of the country, until an increase of knowledge shall enable the
people to apply their strength or capital to better advantage, and the
motives to enterprise and exertion shall be more extensively and powerfully felt.
" If we suppose one or two thousand of the people are under the influence of Christian motives, one to a hundred, or one to fifty; the great
body need more powerful promptings and encouragements to effort and
enterprise than they now have, and unless something more can be done
for the people, they will not provide well either for the rising or future
generations: they will not sustain good schools for the education of their
children: they will not raise up and maintain a competent number of
well trained ministers, physicians, lawyers, legislators, etc., nor will they
have manufacturers and merchants of their own to conduct the business
of the country. But foreign speculators may be expected to seize on
the advantages which the country affords for agriculture, manufactures,
and commerce: and an inevitable influx of foreign population, induced
only by the love of pleasure and gain, would doubtless hasten the
waste of the aborigines; and at no distant period, the mere mouldering
remnants of the nation could be pointed out to the voyager.
" The inquiry then becomes highly interesting to the Christian
philanthropist, By what means can a wise and generous policy be
introduced into the administration of the civil power without abrogating the form of a hereditary monarchy; the equitable rights of the
subjects be secured; the resources, of the country developed; national
economy and wealth advanced; schools and evangelical institutions
made prosperous and permanent; and the temporal and spiritual good
of the present, the rising, and the future generations of the people be
most effectually promoted?
" It is obvious that more vigorous efforts ought to be made in the
department in which we, as propagators of Christianity, are appropriately engaged, and that corresponding efforts should also be made
in the other departments, for the purpose of making improvements in
legislation, in the execution of law, in medicine, agriculture, manufactures, and commerce. There is no reasonable doubt that teachers
and laborers of the right stamp, who are ready to devote themselves._., i  ---~~~~ -~




494 PLAN FOR SECULAR INSTRUCTION AND AID TO THE PEOPLE.


to Christ and the people in these departments, would be received and
made useful.
" If, in the opinion of the Board, these could not be employed under
their immediate direction, as the teachers of printing and binding now
are, let another Society be formed on similar principles, as a coadjutor, and send forth teachers and laborers for the specific object, not
only to the Sandwich Islands, but to any other countries where a
similar necessity exists for that kind of aid.
" Or if that should appear less practicable, let a company be formed
on Christian and benevolent principles, for the express purpose of
promoting the interests of this country by encouraging the cultivation
of sugar-cane, cotton, silk, indigo, and various useful productions
adapted to the soil and climate; and the manufacture of sugar, cotton,
silk, clothing, hats, shoes, implements of husbandry, etc.
"( Let this company, or the agents to be employed by the society
above named, consist of men of approved piety and established
character.
"1. A general superintendent, possessing weight of character,
liberal endowments, thoroughly acquainted with the science of law,
and capable of giving advice in the affairs of government.
" 2. Four agriculturists acquainted with the growing of cotton,
cane, &c., and the manufacture of sugar, to superintend plantations, that is, one for each of the principal islands.
" 3. A merchant to transact the mercantile business of the Society
or company, both in the islands and abroad, supplying the people at a
reasonable rate with such articles as th.ey need, receiving raw cotton,
cane, cash, &c., in payment more to their advantage than selfish men
will do.
" 4. A cotton manufacturer, with competent machinery or the means
of making it, who should work all the cotton raised by the company
or received in barter for goods, and this product should be offered by
the merchant for sale to the people, and if not demanded by them,
exported to the coast.
"The company, or the principal agents employed by the Society,
might consist of seven persons, as above named, who might have pious
artisans to assist in the business, and in giving the needful instruction
to the natives in the various arts; or if they prefer it, the following
artisans may be associated in the company, viz: a blacksmith and
carpenter, to assist each of the agriculturists, a wheelwright, a millwright, paper-maker, type-founder, house-joiner, cabinet-maker, cooper,
tanner and currier, harness and shoe-maker, plough-maker, mason,
tailor, and hatter, all ardently devoted to Christ, and ready to give
their services to the Sandwich Islands' nation, much on the same principle as evangelical missionaries are expected to do.  Each of these
might undertake the instruction of a number of natives in their
respective arts, as a printer and bookbinder has done.
" The agriculturists and cotton manufacturer, besides endeavoring to
enlist the chiefs and head men in the business, would give employment
to a considerable number of natives of regular habits, who living on the
plantations, or in houses of their own in the neighborhood, miglht
obtain a comfortable support, both adults and children, and become




CONCURRENCE OF TIlE RULERS IN THE MEMORIAL.  495


possessors of property of their own earning, besides paying their own
annual taxes to the government.
" Should the agriculturists have the control and profits of land,
they would pay a rent to the government which would be better than
is now received, as they would probably occupy chiefly ground that is
not now tilled at all. Thus the government would be an immediate
gainer, besides the ultimate and immediate advantage to the people.
A school, either under the direction of the mission or of the company,
should be maintained in connexion with every establishment.
(" The Society, or company, on entering on this plan, would need a
ship freighted with materials, implements of husbandry, and other
articles, and be always at their service. A considerable amount of
funds would be requisite to get under weigh; but it is believed the
enterprise would pay for itself, in a pecuniary point of view, in a few
years, and the persons engaged in it obtain an economical support for
themselves and families.
" The profits of the whole establishment at these islands, above the
original and current cost, must be devoted to the support of schools,
or churches, charitable institutions, or internal improvements in the
nation, according to the judgment of the company, for the benefit and
elevation of the people, conformably with regulations to be approved
by the A. B. C. F. M., or the S. I. Mission.
" The warmest and most invariable friendship should be cherished
between the mission and the company, and they should invariably cooperate, though in reality they be distinct.
"' Such is the outline of a plan to hasten the elevation of this people, and to secure permanently the blessings of civilization and Christianity-a plan which we propose to our patrons and the friends of
the nation, with the earnest desire that the experiment may be tried.
" Could this, or something like it, be carried into immediate operation, we should hope that it would greatly facilitate the Christianizing
of the present generation, and help to lay the foundation for the
morality, intelligence, and piety of the next.
" Should such a class of men come upon the ground, and there
should be any hesitation on the part of the government as to granting
theouse of land, and such facilities as might be desired at first, all the
artisans could doubtless find employment in a more individual capacity, and support themselves at wages; the merchant, the civilian, and
the agriculturists, could act as teachers, undoubtedly, to good advantage to the people.
'" There is room for benevolent exertion, and mnuch benevolent effort
must be made from some quarter, more than the present class of missionaries ever expect to perform, or the islands will not be filled with
schools and churches, and fruitful fields and pleasant dwellings, and the
full blessings of Christianity ultimately secured to the Hawaiian race."
This memorial was drawn up in July, 1836, and its purport
and design made known to the government.    In August, of the
same year, the king and chiefs of the nation united in a brief
memorial, to their American friends, not only concurring in the
general application, but specifying the kind of teachers whom they
needed, and offering their patronage.
The document is singular in the history of nations, and




496


PROGRESS AND MEMORIAL OF THE CHIEFS.


shows an acquaintance with the wants of a young people, and
their gratitude and confidence towards the good people of the
United States, and a degree of readiness to co-operate in measures
for the good of all classes. It is addressed to those who had already
sent them teachers of learning and religion.
L' LAHAINA, AUG. 23, 1836.
' Love to you, our obliging friends in America. This is our sentiment
as to promoting the order and prosperity of these Hawaiian Islands.
Do give us additional teachers, like the teachers who dwell in your own
country.  These are the teachers whom we would specify, a carpenter, tailor, mason, shoemaker, wheelwright, paper maker, type founder,
agriculturists skilled in raising sugar-cane, cotton, and silk, and in
making sugar, cloth manufacturers, and makers of machinery to work
on a large scale, and a teacher of the chiefs in what pertains to the
land, acording to the practice of enlightened countries; and if there
be any other teacher that could be serviceable in these matters, such
teachers also.
" Should you assent to our request, and send hither these specified
teachers, then will we protect them, and grant facilities for their
occupations, and we will back up these works, that they may succeed
well.
(Signed) KAUIKEAOULI,    KAAHUMANU 2D, LELEIOHOKU,
NAHIENAENA,     KEKAULUOHI,      KEKUANAOA,
HOAPILI KANE,   PAKI,           KANAINA,
MARIA HOAPILI, LILIHA,          KEKAUONOHI,
ADAMS KUAKINI, AIKANAKA)        KEALIIAHONUI.
This appeal, sixteen years and four months after the settlement
of our mission among them, shows not only a becoming readiness
in the rulers to receive instruction in what pertains to the affairs
of this life, as well as in what refers to the life to come, but as in
all that our mission proffered, a willingness to consult the good of
their subjects generally, by encouraging general instruction in
whatever branches of knowledge, industry, or improvement, the
mission and its friends were able or willing to give it.  Kaikioewa, Keaweamahi, Konia, and Kapiolani, had they been present,
would have concurred.
From the first efforts of Kaahumanu to procure for herself a well
finished dwelling-house, one and another from among them erected for themselves permanent and pleasant habitations, furnished
them as they were able, and by degrees, accommodated themselves to a residence in them, and occasionally invited their missionary and other friends to join them in a social evening party, of
which, as proof of their readiness to imitate the example set them,
and their success in it, one or two instances may be noticed. At
the time of the convention of our mission, in 1834, Miriam Kekauluohi having, with her husband, Kanaina, built an elegant two
story house of rock coral, near the mission houses, at Honolulu,
received and entertained, one evening, at a well furnished table,
thirty-three missionaries, including men and women, presiding




DEPARTURE OF MESSRS. RICHARDS AND SPAULDING.   497
herself with the dignity of a Christian matron. The year fol
lowing, Kinau and her gentlemanly husband, on entering a house
newly built, partly in Hawaiian and partly in foreign style, finished
and furnished with considerable elegance, gave to numerous invited guests, a gratifying proof of their advancement in civilized
life. Kekauluohi, having tried the routine of civilized domestic
life, about two years, in her well finished and furnished habitation,
received, at a Christian tea-party, the king, and some twelve or
fourteen chiefs-all who were then at Honolulu, except the feeble
and unhappy princess-and several missionaries and well-informed natives.  The table furniture was respectable-the lamps,
candles, and glass-shades were elegant-their bread, biscuit, cake,
and tea, chiefly of their own preparing, all good; and the order of
the table was managed with kindness and regularity.  Two or
three tunes were played on a barrel organ, which had been recently and obligingly presented to Kinau, by Capt. Valiant, of
the French Corvette, Bonite. After tea, the company being conducted to the large upper drawing-room, united, as was customary,
in a hymn and prayer.
To the missionaries, who were deeply solicitous to devise and
put in operation the means of similar advancement among the
common people, it did not seem too much to hope, when these
memorials were prepared, that enterprising men of skill, and virtue, and force of character, might be found, who, under such a
pledge from the authorities of the country, and with such a soil
and climate as the Sandwich Islands possess, would enter on these
employments. It was clearly obvious that the chiefs, in this state
of their progress, eminently needed a teacher, well versed in the
principles of political economy, of law and government, and thoroughly acquainted with the language, habits, dispositions, and
wants of the people, and the capabilities of their soil. But such
a teacher it was difficult for the world then to furnish.
The memorial of the chiefs, and the memorial of the mission
onthe cultivation of the useful arts, and a printed circular of the
mission, expressive of their views of the duty of the friends of
Christ to engage in greatly increased numbers in spreading the
Gospel speedily through the world, were conveyed to the United
States by the Rev. William Richards, on his visitwith his family,
to his native shores.  Mr. Spaulding, with constitution greatly
impaired, retired, with his family, from the field the same month.
Leaving the Lahaina station in charge of Mr. Baldwin, who became established there, and whose constitution did not find Waimea congenial, Messrs. R. and S. embarked in December, and
reached the United States in about five months.  Mr. S., with
feeble voice and the use of one lobe of his lungs, for a time pleaded the cause of the mission not in vain, and soon faded away.
Mr. R. remained about six months, attending to the objects of his
visit, and having disposed of six children, returned with Mrs. R.,
a lonely mother, to the islands and to their two youngest in 1838.
32




CHAPTER  XXII.


EIGHTEENTH YEAR OF THE MISSION AND FIFTH OF KAMEHAMEHA
III.-1837.
Death of the Princess —Marriage of the king-Protracted meetings on Oahu-Second congregation at Honolulu-Large and timely Reinforcement-Death of Mrs.
Dibble and Mrs. Lyons-Domestic efforts to support the Gospel-Renewed efforts
of the Papists-Arrival of Messrs. Walsh and Murphy-Re-entrance of Messrs.
Bachelot and Short-Government orders for their departure-Visit of the Sulphur
and La Venus-Proceedings of Captains Belcher and Thours-Arrival of Messrs,
Maigret and Murphy-Progress of the great Revival on Hawaii-Singular physical phenomenon in the ocean.
THE close of 1836 was marked by the last illness and afflictive
death, at Honolulu, of the young princess, Nahienaena.  This
beautiful flower, once the pride of the nation, and once the joy of
the infant church at Lahaina, having been blighted, through the
power of the great enemy, was now cut down, and passed away.
During the days of her wasting sickness (as for weeks before) efforts
were made to lead her to repentance; but with what success is
not yet fully known.  She was induced to confess her sin and
folly, and once more, in her distress, to call on the name of the
Lord. She left a faint hope that she may be found to have been
heard in an accepted time. Many tears and loud lamentations,
among her friends, testified to the interest they felt in her case.
Her remains were enclosed in an elegant coffin (having one of lead
closely sealed within), and kept some weeks, in the house of her
brother. The lofty kahilis of state there stood motionless over
her. Her superb, princely robe of feathers, was displayed, and
other tokens of respect, intended to correspond with her rank,
were exhibited.  The gay and bustling little world of Honolulu
was partially hushed by this event, and by the influence of the
Spirit of God on the people, while the body of the princess reposed in silence. A series of protracted meetings having been arranged, for the different stations, on Oahu, were anticipated with
interest. The marriage of his majesty with his favorite Kalama,
was solemnized on the 4th of Feb., 1837.  Soon after this the
remains of his sister, with considerable pomp and display, a large
military guard being called out to attend, were borne, in procession, to the church, where a concourse assembled. A sermon was
delivered on the occasion, and a great degree of order and solemnity prevailed,  A ship was purchased and fitted up, on board




PROTRACTED MEETINGS ON OAHU.


499


which, the king removed the remains of his sister, to Lahaina,
where they were deposited beside her mother.
On Oahu, protracted meetings, of six days each, were successively
held at Honolulu, Ewa, Waialua, and Kaneohe, and attended with
interest, by great numbers. The preaching, exhortations, prayer
and inquiry meetings were accompanied with the blessing of God.
The missionaries passed from station to station, with some of their
people, and felt themselves refreshed. The presence of the Spirit
of God was manifest, at all these meetings. " The Holy Spirit,"
says Mr. Parker, of Kaneohe, "was evidently with us.  The
church was awake to pray. Those who had hardened themselves
in sin, trembled under the exhibition of divine truth."
That the Gospel should strip away the pride of self-righteousness among the degraded heathen, as it does in thousands of instances, is one of the wonderful phenomena which the missionary is allowed to witness.  Self-justification, before the Spirit
sets home the Gospel, and self-condemnation after, for the violation of God's law, and for the death of Christ, are illustrated in
the experience of many a Hawaiian. The following is a specimen.
A hopeful convert at Wailua, attempting to persuade his fellow
sinners to come to Christ, said, in an address to the children,
' You have heard of the wickenness of the Jews who crucified
Christ. It was I who drove the nails into his hands and feet. It
was I who pierced his side with a spear. By my sins, I have consented to all that the Jews did to the Messiah. Formerly I
thought that I was as good as others: but now I see that I am
guilty of violating every command of the decalogue. I am ruined
by my sins. I hope for mercy only in Christ."
Difficult as it is, in a Christian country, to convince the sinner
that he is responsible for the sufferings of Christ, it may be supposed to be far more difficult to do it in the Sandwich Islands, or
any heathen country. Enlarged views of the need of an atonement, and a clear conviction that Christ's sufferings were for us,
that he bore our sins in his body, on the tree, and that sin in' us,
as really as the wrong-doing of the Jews of his time, caused his
unparalleled sufferings and death, are necessary to the feeling of
high personal responsibility for the indignity and wrong inflicted
on our Substitute, the agony he freely bore, and the blood he
freely poured out for our salvation.
The aborigines of the Oregon, when they were told that their
sins were the occasion of the sufferings and death of Christ, rejected the doctrine, not only as incompatible with their honor, but
as impossible, from the distance of time and place. Another
Indian of North America, whose tribes have not been remarkable
for integrity, a sense of justice, or a regard to character, age, or
sex, but who, like all the race, are given to self-justification, when
he was told by a missionary, that the Messiah, Jesus of Nazareth,
who had done no wrong, was put to death by wicked men, replied
with earnestness, " It must have been white men then, for Indians




500


SECOND CONGREGATION AT HONOLULU.


never kill a good man."  So when History mourns over the
bloody persecutions which myriads of martyrs have suffered at
the hands of Rome, one of her prelates declares, with about as
much truth as the Indian apologist, 4 Holy mother Church never
persecutes." Thus the generation which killed the Son of God,
absolved themselves from the charge of persecution, and most
men feel free from all responsibility for the sufferings which he
endured on Calvary, and for the reproach that is now cast upon
his name and upon his cause.
The congregation at Honolulu, the seat of the government,
amounting to three or four thousand, and the population of the
district, embracing about 12,000 souls, besides the numerous visitors there, were deemed large enough for two, and as a dangerous
heresy was watching to thrust itself in there, we established
a second church in the same village with the first, but half a
mile distant. The charge of this was assigned to Rev. L. Smith,
who found abundant room and opportunity for missionary labor.
For many months, he devoted much of his time to the instruction
of children, and in February, March, and April, had a season of
spiritual interest and a number of hopeful conversions among
them. Mr. Bishop took charge of Ewa.
The prayers and hopes of the American churches were greatly
encouraged in respect to the Sandwich Islands; and at the close
of 1836, the American Board, desirous to ensure the victory, sent
forth, December 14th, a large and timely reinforcement, consisting of four preachers, one physician, a secular agent, and eight
male school teachers, the wives of these fourteen, and two unmarried female teachers. Their passage from Boston was delightful. Their accommodations were good, their captain kind and
courteous, and his officers obliging, and the crew respectful.
Their arrival, April 9, 1837, was opportune, and their reception
cordial. The spirit of harmony prevailed on board ship. Morning and evening prayers, preaching on the Sabbath, and other
means of grace suited to promote a revival, persevered in (though
for a time despised by some of the ship's company), were attended
with the reviving influences of God's Spirit, much like what was,
at the same time, experienced at the islands. Capt. Sumner, one
of the officers, and several others of the ship's company, appeared
to renounce the world, and to choose the service of God, and
desired to unite with his people.
The examination of these before the native church, at Honolulu, and their taking on them there, in the presence of that
nation, and of the world, and of angels, the vows of God's covenant, was one of the most interesting scenes that ever occurred
in those islands, where the transaction was between sea-faring
men and the natives. To the latter, it was a wonderful demonstration of the power of religion, and of the sameness of the spirit
produced in the foreigner and the native, when both bowed to the
authority of God's Word, and they were led to rejoice, not only




SEVENTH REINFORCEMENT --- DYING PILGRIM."o


that a number of white men had on the ocean been hopefully born
of God, but that an acquaintance between seamen and missionaries was favorable to the piety of the former and the good name
of the latter.   Both the government and the mission gladly hailed
the arrival of the reinforcement, and welcomed them to the
whitened field.
In June, by the general convention of the mission, the new
laborers were distributed over the field as they were needed, and
located  as follows:-Mr. Johnson         at Waioli, Dr. Lafon at Koloa, Mr. Locke at Waialua, Messrs. Cook and Castle at Honolulu, Mr. Munn at Molokai, Mr. McDonald at Lahaina, Messrs.
Conde    and   Ives at Hana and on        Hawaii, Messrs. Bliss and
Bailey at Kohala, Mr. Knapp at Waimea, Dr. Andrews at Kailua, Mr. Vanduzee at Kaawaloa, and Mr. Wilcox at Hilo; Miss
Marcia    Smith resided for a time at Kaneohe, then            at Honolulu; and Miss L. G. Smith first at Lahainaluna, and afterwards
at Waimea.
By this arrangement the largest force of lay laborers ever sent
forth at once by the American Board, with the four new preachers,
were soon allowed advantageously and cheerfully to enter on
their work.
About this period, the mission was tenderly and impressively
admonished by the Divine Master's dismissing from their labors,
and taking home to himself, two young and loved sisters of the
consecrated band-Mrs. Dibble at Lahainaluna, a few months
earlier, and Mrs. Lyons, while at the general meeting at Honolulu, in June. Their assembled associates, tenderly touched,
gathered around the remains of the latter at her funeral, and sang
the following parting dialogue hymn, composed on the occasion:
"Farewell, beloved companions,       ' Go, pilgrim, to thy SaviorMy precious friends in Christ;       Thy toilsome course is run;
He sends his welcome summons,        Now rest from all the labors
To call me home to rest:            And cares beneath the sun:
I tread the dark lone valley         No more shall sin molest thee,
My Shepherd trod before;             The world no more control;
Through Jordan's flood he leads me,  Go, praise the Lamb who blest thee,
To heaven's sweet. holy shore.       Whose love shall fill thy soul.
" Go, pilgrim, to thy Savior;        "Farewell, dear fellow laborers;
On joyful wings ascend;              0 live for Christ and heaven;
On his almighty favor                Toil on for that blest Savior,
Let all thy hopes depend:           Whose life for you was given:
His all-sufficient merit-           Bring back blind rebel mortals
His rich atoning blood,              From sin's dark dangerous way;
Brings sinners to inherit            And guide them to the portals
The kingdom of our God.              Of heaven's eternal day.
"Farewell,-I trust my Jesus          "Go,,pilgrim, to thy Savior;
To take my sins away;              A short, a kind adieu;
Now on that head most precious,      Far holier friends will hail thee,
My soul her hand would lay:          Where joys eternal flow:
To that sole hope for sinners,       By angel bands attended,
My SAVIOR KING, and FRIEND,          Go, take thy crown there given;
Kind angels, lend your pinions,      And when our toils are ended,
And help my soul ascend.             0 may we meet in heaven."
At the close of a very interesting meeting of the assembled
and united bands of missionaries, they went forth to their work
with courage and hope. But the addition of so large a band of
lay laborers and ministers as in the reinforcement had been sent




PUBLIC CONTRIBUTIONS.


by the American Christian public into the field where so many
of their missionaries were already toiling successfully, brought
up anew and with much force, the question whether the Hawaiian
public ought not to support them with more efficiency than the
young churches, the rulers, or the common people had felt themselves able or bound to do.
The Christianity which we were endeavoring to establish in
the islands clearly teaches that the worshippers of God should
sustain the expenses of that worship, and that those who enjoy
the preaching and ordinances of the Gospel should take part,
when able, in supporting its ministers. The question as to the
ability and duty of the Hawaiian churches to support the missionaries devoted to them, had been occasionally discussed and
viewed differently by different missionaries, together with the
practicability of self-supporting schools. The islands belonged
to the people, and in one sense, the nation, if unmolested from
abroad, was able to support its preachers and teachers. But the
right of property not being well defined, it was not easy to say
that the chiefs ought, from the funds raised by taxation, to give
much for the support of missionaries, nor was it safe to decide
that the cultivators of the soil, when taxed, as it was supposed,
quite enough by land proprietors and the government, ought to
tax themselves so much as to support both the native teachers
and the missionaries needed for the community. The poverty
of the common people being general, it was deemed the duty of
the more favored parts of Christendom to meet this emergency
by supplying to the missionaries the natives' lack of service.
Still it was even then urged by some that the same arguments
which proved the duty of Christ's people in enlightened countries to diffuse the Gospel through the world, proved the duty of
Hawaiian Christians to bear a part in it, either by aiding the support of the press and the missionaries among themselves, thus
diminishing the drafts on missionary funds, or by contributing to
those funds to send the Gospel to heathen nations.
From time to time I laid this subject before the hearers of the
Gospel at Honolulu, the more intelligent and generous of whom
admitted that there were claims upon them; and for the year
ending June, 1837, I was happy to report, aside from the avails
of books purchased and various comforts supplied to the mission
families by the people, the following contributions, chiefly in
specie, for various public objects:
For a pulpit and bell for the church at Ewa,  -  -  $90 25
For Rev. S. Parker, exploring agent of the American
Board in the Oregon,                       78 00
For the mission in Upper Oregon,               92 50
For the Methodist Mission in Lower Oregon, -  -  20 00
For the railway over the rock at Nuuanu-pali, -  -  50 00
For building a new stone church,          - 2,350 00
Total,   $2,680 75




DOMESTIC SUPPORT OF THE GOSPEL.


503


On another occasion, while engaged in building their church,
the same church and congregation contributed in money and
various articles, to the amount of $444 in aid of the mission
among the Indians of the Oregon, furnishing a small printingpress, the first employed on the western side of the Rocky Mountains. A large portion of these contributions, as did others from
year to year, came from the poor, though it is believed they were
not in the end the poorer for having made them; for the needful
stimulus to exertion thus supplied, in favor of public objects,
resulted in the increase of industry and economy in respect to
private.
A good degree of native energy displayed at other places was
at the same time reported to the convention of the mission. From
January 1, 1836, to January 31, 1837, under the patronage and
direction of Gov. Adams, a stone church, 120 feet long, 48 wide,
and 27 high, was erected at Kailua, having a high gallery and
pulpit, good windows, a shingled roof, a steeple, and bell, thus
giving to the place where the mission first landed,a pleasing and
important feature of a Christian village in New England.
About the same time, a dobie meeting-house, 90 feet long, 42
wide, and 15 high, was completed at Ewa. It was plastered,
lighted with glass windows, still rare in the Pacific, furnished
with a low, neat pulpit, and being situated on ground elevated a
little above the plain, became a grateful ornament to that portion
of the country; but it was soon found too strait for the multitude
of worshippers who had put their hand to the work, and were
disposed to throng their new temple for worship or instruction.
Other houses of public worship were at the same time built at
Lanai, Olualu, and Kaanapali, distant from the residence of any
missionary. In the islands in general, more than fifty schoolhouses, in native style, were erected in the course of the year.
With these indications of ability, of the growing energy and
willingness of the people to help themselves, the mission at this.meeting harmoniously adopted the following minute on the duty
of the Hawaiian churches and their pastors as to the domestic support of the Gospel:" As it is obvious that the churches who need to be taught almost
everything which it is important that they should know, in order to be
active, united, pure, happy, and useful, in the highest degree, and who
need all the power of persuasion which the ministry can employ to
secure the same object, could better forego every luxury, and part
with every cent of their increase than to be destitute of preaching
and pastoral labors; therefore, Resolved,
" 1st, That it be considered the duty of the churches in the Sandwich
Islands to take efficient measures, and make vigorous efforts for the
support of their own preachers, either wholly or in part, as God shall
give them ability, availing themselves of such aid as may be freely given
by the congregations which share with them in the advantages of the
preaching and pastoral labors which they enjoy.




504


RENEWAL OF PAPAL EFFORTS.


"'2dly, That it be considered the duty of the missionaries to teach
their people what they may reasonably be expected to do for the support of the Gospel both at home and abroad, and how they may most
advantageously aid this object, with a faithful exhibition of the motives
to enlist them in this work, but then leave the churches and individuals
to judge voluntarily for themselves what and how much they will do
in this cause.
" 3dly, That no civil enactments should be requested to secure a support for the missionary, except for the purposes of protection, but
that the king, chiefs, and landlords, be encouraged to aid in constructing public buildings, and sustaining charitable or evangelical
institutions and schools among the people, both by grants and donations from their own property, by direct labors or appropriations from
what they would have a right to demand for private or public use,
were no such objects before them, and by affording facilities and encouragements to the people to build school-houses, pay their teachers,
and contribute something annually, at least, for the support of their
pastors.
" 4th, That owners of vessels among our church members be, in a particular manner, requested to favor the objects of the mission generously
by transporting lumber, supplies, and mission families without charge,
when convenient; and whenever a large amount of freight is taken for
us, or considerable inconvenience is required of them, that they be
requested to favor our common cause by moderate, reasonable, favorable terms of freight; and that favors thus done apparently for the
mission, but in reality for the nation, should be regarded as gratuitous
on the part of the individual rendering the favor, and as such be duly
acknowledged. '
Here was a manifest advance in the minds of the missionaries
towards a systematic method of securing domestic aid to the cause
of the Gospel, and it was followed by spirited efforts on the part
of some of the churches, and some of the rulers; and there has
subsequently been a general advance in the nation towards assuming the expenses of preaching and all kinds of teaching which
they choose. But the wishes of the American churches in respect to this have, through different causes, been deferred.
The papists, in Europe, unwilling to allow their plans in the
Sandwich Islands to be defeated by the expulsion of the apostolic
prefect and his associate, sent thither, Mr. Robert Walsh, and Mr.
Murphy. At the same time, Messrs. Bachelot and Short were
directed to leave California, either to re-occupy the Sandwich
islands, or if they could not secure a residence there, to take
some other post in Oceanica.
Mr. Walsh, the Irish priest, educated in France, arrived at
Oahu, about the close of Sept., 1836. As soon as it was known
that he had come as one of the Pope's clergy, to renew the work
left by Messrs. Bachelot and Short, he was denied a residence by
Kaahumanu 2d, and ordered to leave the country.   The British
Consul claimed for him a right to remain as a British subject,
regardless of his character, office, or design; still he was not




MESSRS. WALSH, MURPHY, BACHELOT, AND SHORT.      505
only required to depart, but forbidden to propagate the dogmas
of Rome. But both orders he disregarded, and treated the will
of the goverment with contempt while he enjoyed the assurance
of British protection.
Mr. Murphy being supposed to be a Romish priest in disguise,
was required to leave, and he departed, but to return again.
Messrs. B. and S. left California where schools were few and the
people ignorant, and destitute of the Bible, and came to the
Sandwich Islands, whence they had been expelled, and where
they were not needed, and could not expect to be admitted.
Mr. Bachelot thus wrote to France, from California: —  Nov.
3d, 1836. A ship is at last found which is willing to run the risk
of carrying us to the Sandwich Islands. Our affairs are far from
being in a good condition, and I know not how we shall be received.  According to all probability, we shall be treated as
enemies."n
They placed little reliance on a forced construction of the articles of agreement between the king and Lord E. Russell, which
was a commercial arrangement, engaging that Englishmen might
come and build houses, provided the king's consent be specifically
obtained. The qualifying phrase-" Ke ae ke Lii-if the king
shall consentu was understood, both of entering the country and
building houses, etc. To suppose the king stipulated for the unconditional admission of Jesuitical teachers, deserters, or hostile
invaders, or persons for ever banished from his territories, is not
only preposterous, but firmly denied by the king and his court,
and other trustworthy witnesses, who were present when the
agreement was made with Lord Russell, an agreement which the
king finally allowed might be interpreted " according to the law
of nations."
Messrs. B. and S. arrived in the Clementine, April 17th, 1837.
Mr. Short attempted to land in disguise, and to reach his former
habitation by a circuitous route, unobserved by any in authority.
But their arrival was soon known, and the governor of Oahu
ordered them to depart in the same vessel that brought them. He
reported them to the king, then at Maui, who immediately issued
an edict, declaring the act of expulsion by Kaahumanu to be still
in force, sustaining the governor, and requiring the priests to leave
his shores without delay, as follows:
Ye strangers all from foreign lands who are in my dominions,
both residents, and those recently arrived, I make known my word to
you all, that you may understand my orders.
" The men of France whom Kaahumanu banished, are under the
same unaltered order up to this period. The rejection of these men
is perpetual, confirmed by me at the present time. I will not assent
to their remaining in my dominions.
* Probably the consul and every ship-master who understood their case at all,
knew they would not be welcomed by the rulers; but it was said the captain who
brought them averred,-" I would carry the devil there, if I could get my pay for it."




506


EDICT FOR THE DEPARTURE OF THE PRIESTS.


"' These are my orders to them, that they go back immediately on
board the vessel on which they have come, that they stay on board her
till that vessel on board which they came, sails; that is to me clearly
right, but their abiding here I do not wish.
" I have no desire that the service of the missionaries who follow the
Pope should be performed in my kingdom, not at all.
' Wherefore, all who shall be encouraging the Papal missionaries, I
shall regard as enemies to me, to my counsellors, to my chiefs, to my
people, and to my kingdom.
" (Signed), KAMEHAMEHA III."'
Kinau, the prime minister, called the two priests before her,
and insisted on their leaving the country, urging them to go on
board the Clementine.     But they refused.   Haalilio said to the
prefect, Mr. Bachelot,;" If you can force a residence here against
the will of the king, then you are the sovereign."
The king availed himself of the teachings of Vattel, and so far
as appeared endeavored to conform to the law of nations.*
Having thus begun, in accordance with their own views of
sovereignty, and with the advice of a British naval officer, the
young king was happy to find their policy supported by the doctrines of Vattel.
When he was interrogated by Captain Valiant, a French naval
officer, with respect to the reception or rejection of Romish priests,
the king affirms that he supposed the captain to acknowledge his
sovereignty and to acquiesce in his right to exercise it as he had
done.
After hearing the king's account of what had been done, Capt.
V. said, "      Why do you not desire the Catholic religion?"   44" I
replied," said the king, " I do not desire that religion here, lest
my kingdom should be divided."       Captain V. continued, " Perhaps itwould be well to have some foreigners here of that religion."
" I said to him,) added the king," it would not be well.      If the
people of my kingdom were enlightened, perhaps it might be
well."    To this Captain V. assented, saying, "You know the
nature of your kingdom."
In pursuance of the settled policy, the Gov. of Oahu, having
* A respectable French writer on international law, establishes this doctrine;
"Since the lord of the territory may, whenever he thinks proper, forbid its being entered, he has, no doubt, a power to annex what conditions he pleases to the permission
to o'.,r. This is a consequence of the right of domain. The sovereignty is the
right to command in the whole country, and the laws are not simply confined to regulating the conduct of citizens towards each other, but also determine what is to be
observed by all orders of people throughout the whole extent of the state. In virtue
of this submission, foreigners who commit faults are to be punished according to the
laws of the country. For the same reason, disputes that may arise between foreigners, or between a foreigner and a citizen, are to be determined by a judge of the place.
The foreigner cannot pretend to enjoy the liberty of living in the country without
respecting the laws. If he violates them he is punishable as a disturber of the public peace, and guilty of a crime against the society in which he lives; but he is not
obliged to submit, like the subjects, to all the commands of the sovereign; and if
such things are required of him as he is unwilling to perform he may quit the country."- Vattel.




VISIT OF THE SULPHUR AND LA VENUS.


507


the positive orders of the king for the purpose, required the expelled priests to go on board the Clementine which brought them
from California. On their reaching the deck, the commander and
owner Mr. J. Dudoit, then with the crew, left the vessel, carrying
the flag, which was British. The British Consul, in accordance
with his inflammatory policy, dishonoring it, burnt it in the streets
of Honolulu.
The king still considering the rights of sovereignty invaded by
the vessel and by the priests, and not at all redressed by a whole
crew deserting a vessel and throwing themselves upon his shores,
supposed it proper still to order the vessel to depart instead of
seizing and confiscating it. Sustained by a standing law of the
land requiring the authorities to prevent desertion from vessels,
and to do what they could to return them, he directed the commander to return with his crew on board the Clementine; but
they refused.
Messrs. Jones and Charlton pretended that the act of the government in obliging the priests to leave the shore and go on board,
was c piratical," though it was done in their own harbor and in
self-defence.  Mr. Charlton considered the Irish priest from
France as a British subject, and in reference to a supposed encroachment on his right to come and live and labor there as a
Romish teacher, at his own option, he, in his correspondence with
the king, made a declaration which, to his majesty and some
others who had become acquainted with him, appeared extraordinary:" It has always been my most ardent wish to promote harmony and
good feeling between my countrymen and your majesty's subjects, but
I cannot allow British subjects to be ill treated or molested in their
lawful pursuits, and depend upon it, that His Britannic Majesty's government will not allow a British subject to be injured in person or
property, without severely punishing the aggressors. I have the honor
to be your majesty's most obedient and humble servant."
At this juncture, H. B. M. ship of war, the Sulphur, arrived,
and the commander, Capt. Belcher, very readily joined with Mr.
Charlton in defeating the purposes of the government, and resolved to set the priests on shore, and take charge of the Clementine.
He and the consul waited on the queen premier, and proposed
to set the priests on shore. She forbade him. He said, " I shall
do it."  "Then you wish," said she, "to take the sovereignty
and deprive us both of it."
She desired him to be more reasonable, and not rashly to act on
mere ex parte representations. He said, " I must go according to
the consul."
Does the law of nations require a commander of an exploring
ship of war to follow the will or orders of a consul, in defiance
of the laws or of the sovereign of a country?
During this interview, the French ship La Venus, Captain




508 TAKING THE CLEMENTINE AND REMOVING THE PAPISTS.


Thouars, arrived at the port of Honolulu, and the captain repaired to the prime minister, and united in the wish that the priests
might be admitted on shore.
An attempt was made to explain to him the ground on which
the priests were not allowed on shore, and Mr. C. said to Capt.
Thouars, " Mr. Bingham is the cause of all this trouble." When
I expressed my dissent by saying, " That is not correct," the consul rejoined-" Mr. Bingham, if you insult me again, I will horsewhip you." Whether he intended to prevent any explanation,
or to alarm my native friends as to my personal danger in order
to carry his point, or to convince the Frenchman that American
missionaries could be maltreated with impunity, or to bring the
vengeance of France on our band, subsequent events help us to
conjecture. When I asked him if he thought my correcting him
was intended as an insult, he replied, " No, it was something else
I was thinking of."
Capt. Belcher retired from this audience, to remove, as he said,
under the cover of his guns, the priests to the shore, and take the
Clementine, and he threatened to arrest me if his men should be
hurt in doing it.*
In defiance of the authorities, he set the priests on shore, took
possession of the Clementine, and sent her to Maui.
A week later, the king and his chieftains granted these despisers
of his authority an audience on the same question of the residence
of those priests on shore.
The king chose Mr. Bingham for interpreter, but Messrs.
Charlton and Belcher refused him, and sent for Mr. Bachelot,
whom they had put on shore contrary to the positive edicts of the
king and chiefs, and brought him in without proper consent, to
act as interpreter. When he had with difficulty interpreted a
sentence for them, into imperfect Hawaiian, which the king, in a
quiet time and from a welcome speaker, could have understood,
he followed him with the forcible interrogation, " What?"  The
obtruded interpreter labored through the sentence again, which
was followed by the " What?". from the king. The interpreter,
increasing the energy of his voice if not the lucidness of his style,
repeated his task; and the king, with increased self-possession, renewed his significant interrogatory, " What is it?"  Thus mildly
rebuking the discourteousness of those who had attempted to
obtrude on him one who trampled on his authority, and who was
here in his dominions without his consent, he, in his turn, refused
to do business for them through the interpreter of their choice.
The obtruded priest, unsuccessful as interpreter, assumed the
censor, and with some shrewdness, and not a little rudeness, said
to the king, " You don't understand me because you don't wish
to."  Thus ended his official services for the day.
By this time a foreign officer, whom, had it not been for the extreme boorishness of his manners, I should have taken for a lieutenant of the French Navy, came and stared me malignantly in
* Mr. Short says, " Capt. B. threatened to hang Mr. Bingham at the yard-arm."




AUDIENCE GRANTED CAPTAINS BELCHER AND THOUARS. 509
the face, placed his back against me, and crowded me back hard
upon a sideboard against which I was quietly standing with folded
arms. As I attempted to escape sideways from this incipient
Lynching, he, suddenly wrenching his body either to prevent my
escape or to consummate the outrage, gave me a blow with his
elbow, which was chiefly warded from my breast by my still folded
arms. His strange movements being perceived, one of the counsellors, John Ii, came and kindly placed himself between us and
defeated his repeated attempts to approach me, for a time, as we
stood behind the captains.
Another interpreter was called in, through whom the two
captains and the British consul in vain attempted to gain the consent of the king to the residence or sojourn on shore of the two
expelled priests. Mr. Andrews, of our mission, was, at length,
employed as the fourth interpreter, as agreeable to both parties.
Here the necessity of having an interpreter, not connected with
the mission, became obvious, and my being rejected became a
matter of relief to me, and the successive labors of Mr. Andrews,
Mr. Richards, and Dr. Judd, as authorized interpreters, who
resigned, successively, their connexion with the mission, succeeded.
Before the discussions of the day were through, the company got
into some confusion, as some papers which Captain Thouars wished to put into the king's unwilling hand, were allowed to fall to the
floor. Then the officer before mentioned as insolent, again approached me, and clapping his sword, said, with a malign stare,
" Do you see this? Do you see this?'1 intending, doubtless,
to make the impression, that should all arguments fail to introduce Romish teachers into the island, the sword could accomplish it. The late premier said to the insolent officer, "What
does this mean?" She also called the purser of the king's manof-war, in his side arms, to sit beside me.  Monsieur Dudoit
also used his efforts to restrain the officer from further violence.
The rulers, by this specimen, saw what Romanism was disposed to do, and probably' never felt a stronger determination
not to bid it God speed in the country. The king subsequently
asked me, " Would the United States make war with me if that
Frenchman had killed you?"  I replied, " They would s ely
inquire into it first, to see who was the blame-worthy aggressor.5
To this commotion the king alluded forcibly in his letter to William IV.,(sent by the Imogene,)as " the near approach of battle."
Captain Belcher, proposing to guarantee the departure of Mr.
Short, asked the king to allow the priests to sojourn temporarily
with Mr. Charlton. To this the king decidedly objected. The
captain considered it insulting. The king offered to state his reasons if the captain wished to hear of the wrong-doing of the consul, who, he supposed, conspired with others against his sovereignty, and could not properly be trusted with men, who, under
papal authority, opposed his government. In his complaint to Wil



510 TRANSACTIONS OF MESSRS. CHARLTON AND BELCHEI,


liam  IV., the king said,  I utterly.refused to let those missionaries stay, because they were under the authority of the pope."
Assuring his Britannic Majesty that his consul had wrongfully aided the introduction of Papal priests, he says, 1" Those things which
I have seen are much like the covetous designs of Mr. Horton
James.   I have seen a sentence of his letter like this-' Introduce a foreign government among the natives, and remove the
chiefs and Christian missionaries.'  In withholding confidence
from such a man, he thought himself authorized by well known facts.
Mr. Dudoit, through Mr. Charlton and Capt. Belcher, presented a claim upon the Hawaiian government of $50,000, for damages for sending the priests on board the Clementine while under
English colors. If the vessel had not been seized or confiscated
by the government, why were damages tenfold above reasonable
demanded? If she had been seized by the government, what
right had Capt. Belcher to take her and send her to sea as far as
Maui? And if he did not think she had been taken by the government, why did he apply formally to the king, as he subsequently
did, to get her released?  To this application, the king replied,
" Neither I nor Kinau have seized the vessel."
The captain and owner had deserted her. The English consul had burnt her flag.  Capt. Belcher had cut her out, and taken
possession, and concurred in demanding enormous damages to the
owner. No wonder he was solicitous to get the king's permission
to allow the vessel to proceed on her voyage, and to allow the
priests whom he had put on shore, a temporary stay. To accomplish the latter he made the following engagement:t" His Britannic Maj. Ship Sulphur, Honolulu, July 21, 1837.
c I, Edward Belcher, commanding his Britannic Majesty's ship
Sulphur, engage for Mr. Short that he will quit this island by the
first favorable opportunity which offers for Manilla, Lima, Valparaiso,
or any civilized part of the world; and that in the event of no opportunity offering before the arrival of a British vessel of war, he will be
received on board of her. I further engage that he will not act contrary to the laws of the country.
" EDWARD BELCIHER,
"Corn. of H. B. M Ship Sulphur, and Senior Officer of the British Navy present."
Sihe following day, the king gave this cautious consent to the
temporary stay of Mr. Short, the Irish priest:-, We consent that Mr. Short shall reside unmolested at Honolulu,
until a favorable opportunity offers to quit this country, either for AManilla, Valparaiso, Lima, or other civilized portions of the world. We
farther guarantee that no obstruction will be offered to the Clementine pursuing her voyage.
" KAUIKEAOULI."
The commander of La Venus gave the following:' Honolulu, July 21, 1837.
The undersigned, captain of the ship, commander of the French




COMMERCIAL AGREEMENT WITH CAPT. THOUARS.    511


frigate La Venus, promises, in the name of Mr. Bachelot, that he will
seize the first favorable opportunity which offers to quit these islands,
to go either to Manilla, Lima, Valparaiso, or any civilized part of the
world; and in case such an one is not presented, on the arrival of the
first French man-of-war which visits these islands, he shall be received
on board. In the meantime, Mr. Bachelot shall not preach.
" A. DU PETIT THOUARS.
" Post Captain commanding the French frigate La Venus."
Thus these two commanders, having insisted on the temporary
stay of the two priests, concurred officially in their final expulsion, and in restraining their preaching while they remained.
The following agreement also was made between the king and
Capt. Thouars:' Honolulu, Sandwich Islands, July 24, 1837.
( There shall be perpetual peace and amity between the French and
the inhabitants of the Sandwich Islands. The French shall go and
come freely in all the states which compose the government of the
Sandwich Islands.
" They shall be received and protected there, and shall enjoy the
same advantages which the subjects of the most favored nations enjoy.
( Subjects of the king of the Sandwich Islands shall equally come
into France, shall be received and protected there as the most favored
foreigners.                  " KAMEHAMEIIA III.
" A. DU PETIT THOUARS,
Capt. Commander of the French frigate La Venus."
Whether this be a treaty or not, it ought not to be interpreted
so as to involve an absurdity. And if the engagement is binding
at all, it binds France to the offices of peace and friendship, and
surely furnished her no excuse for violating her permanent obligations by declaring an unjust war upon the islands, demanding
and extorting unreasonable concessions as to their soil, money,
and sovereignty.   It was doubtless mutually understood that
fugitives from justice, deserters from ships, Romish teachers, and
armed invaders, though not specifically excepted, were not
included in the pledge of free entry and passage, in either country.
The rulers did not waive the right which most of the governments of Europe have at different periods exercised to exclude
a certain class of teachers.  After hearing the opinions of a
British officer, which in principle accorded with those of Vancouver, Vattel, and their own, they issued at Maui an edict
inhibiting the teaching of the dogmas and exhibiting the ceremonies of the papal religion, and forbidding its priests to enter
the country without a special permission and bonds for a seasonable departure.
The premier having learned from Capt. B., of the British ship
of war Imogene, that the Europa was expected to bring Romish
priests from Valparaiso, notwithstanding the opposition of the
government to their intrusion, took measures to prevent their
landing without bonds for their departure in a reasonable time, so




512 ARRIVAL BY THE EUROPA OF MESSRS. MAIGRET AND MURPHY.


great were the apprehensions of trouble from that quarter.
Knowing the objections of the government, Mr. Skinner, the
supercargo of the Europa, on receiving Mr. Maigret, a Romish
priest from France, on board as passenger, required him to give
bonds that he would not land at the Sandwich Islands without
permission from the government.
On the arrival of the Europa in Honolulu roadstead, with five
passengers from Valparaiso, the premier, on the 2d of November,
1837, apprised them and the captain that propagators of the papal
religion must not land without first giving, for the protection of
the kingdom, bonds that they would speedily depart, and receiving her written permission to come on shore. Three Chilian
passengers promptly replied that they were citizens of the republic of Chili, whom political difficulties had obliged to flee from
their country, and that they were not merchants or of any other
profession, and wished permission to remain only till they could
get a passage to Manilla or some other country. They were,
without further hesitation, permitted to land.
But the Romish teachers, not willing to give bonds, or to declare
to the Premier their office, lest it should obstruct their landing
without, wrote her as follows:" The undersigned, passengers on board the Europa, promise not
to interfere with the laws and regulations of the Sandwich Islands
during their sojourn, and to leave the islands the first favorable opportunity.                               "L. MAIGRET.
" J. C. MURPHY.'"
Not satisfied with this reserve on the main point, Kinau
promptly wrote them the same day as follows:' Salutations to you, L. Maigret and J. C. Murphy, on board the
ship Europa.
" I have received your writing to-day, and have seen what you have
made known; but you have not stated to me definitely in writing what
countrymen you are, and what your employments, and how lorg you
wish to stay. You have not informed me in writing to what country
you wish to go by the first favorable opportunity. On this account, I
request you to make a clear statement of these points in writing, and
if you, or either of you, are priests of the religion of the pope
or of any other office, make it known to me; do not hide it from me,
for this only is the reason why I hesitate to allow you to land. I do
not desire propagators of that religion to dwell here; that is taboo
(forbidden).
By me,       (' KAAHUMIANU II.
Honolulu, Nov. 2, 1837."
The next morning, Mr. Dudoit brought the following from Mr.
Maigret, claiming to be a Frenchman simply:" Oahu, Nov. 3, 1837.
c This certifies that I, Louis Maigret, a Frenchman, came on board
the ship Europa as passenger at Valparaiso, and my object was to
remain here until I could get a passage to the Marquesas or the dan



MESSRS. DUDOIT AND MAIGRET.


513


gerous Archipelago Islands, and that I will conform to the laws and
regulations of government at all times.
(Signed)        " L. MAIGRET."'
In her view, he evades the main point of her earnest inquiry,
lest he should not be permitted to land as a Papal priest without
giving bonds. The queen then inquired of Mr. Dudoit if Mr.
Maigret were not a priest, and he frankly replied in the affirmative, as he intimated Mr. M. ought to have done. She said, " He
has concealed that fact.'
Mr. Murphy, who, if he were not a priest, had a good opportunity and good reason to tell her so, did not reply; but being
declared by the British Consul not to be a priest, he was allowed
to land. By an English Quarterly, this man is represented as a
Jesuit priest, who, in disguise, had aided in the introduction of
Romish priests at Tahiti.
Mr. Dudoit, finding the government would not, without bonds,
allow Mr. Maigret to land, as a Papal priest, sought for permission
to transfer him from the Europa to a small schooner to pursue
his voyage. To this the government readily acceded, on Mr.
D. giving the following pledge or bond to Kaahumanu II.:" MADAM,-I bind myself to fulfil the same obligation as the captain of the Europa, that is, should Mr. Maigret land after his embarkation on board the schooner Honoulu, without the permission as
your letter expresses, I will pay the fine.
"I have the honor to be, &c.,
" JULES DUDOIT.1
Whether the party, on the arrival of the Europa, accomplished
or not the "C circumventing Y' of the governor who endeavored to
conform to law, Mr. Maigret's answers, " some time afterwards,7
he himself represents as characterized by "a frankness which
displeased some persons."'    How far they differed from his notes
is not clear.*
Mr. Short embarked from Honolulu, Nov. 2d, on board an Eng.
schooner, and reached Valparaiso the following January.
&Mr. Maigret, having purchased a schooner for the prosecution
of their missions in the Pacific, was permitted to pass on board
* The following is his account of this matter:-" When we were seen, a pilot
was sent to forbid as to enter. However, the captain was permitted to go and make
his representations. Some time afterwards we received a visit from the governor,
by circumventing whom permission had been obtained to enter the port. But as
everybody on board knew very well who I was, and as I had kept nothing secret
from anybody, Kuanaoa soon found that he had been deceived. He then asked me
to what nation I belonged, and whether I was a priest. I answered at once, and with
a frankness which displeased some persons, but I could not betray my conscience to
please them. Nevertheless, the governor pretended to believe that I was acting in
concert with those who had deceived him, and that was one of the reasons why I
was not permitted to set foot on shore. I earnestly protested that I had never denied
my country, nor endeavored to conceal from the government of the Sandwich
Islands my quality as a priest and a missionary. All was in vain. He would not
even permit me to pass on board another vessel."-[M. Maigret's letter to the Archbishop of Calcedony, dated January 26, 1839.]
33




514


DEPARTURE OF THE PAPAL PRIESTS.


of it in the harbor from the Europa. Mr. Bachelot thinking himself recovering from his disease (probably rheumatism), and Mr.
Maigret hoping that the sea air would re-establish his health, they
embarked together for the Gambiers, via Ascension, or with the
intention of spending a few months together at Ascension, before
proceedingto Gambiers orValparaiso. They embarked from Honolulu Nov. 23d, and Mr. Bachelot, instead of gaining, spon lost
strength, according to the report of Mr. Maigret, who says:(' After the first day of our voyage, he grew worse. He suffered
much in the joints of his arms and legs, and could scarcely stand
erect. Soon his mind became confused. He saw things that no one
else could see, and heard what no other person could hear. He prayed
often, and his rosary never left him. On the 4th of Dec., about five
o'clock, he ceased to speak, and I applied to him the indulgence of a
good death."
Mr. Short says; " Mr. B. came from California to the islands
with the intention of passing on to the islands of the south, or at
least to retire to Valparaiso,if not allowed to remain in his mission."
Instead of taking a favorable opportunity to go to some civilized port, according to stipulation, by Capt. Thouars, if he and Mr.
Maigret chose an unfavorable time, and an unsuitable vessel to
go to a barbarous island, neither Capt. Thouars, nor the Hawaiian
government, nor the American missionaries, are responsible for
it, whatever may be said of those who sent him back to Oahu.
In these facts, or in the conduct of the government towards Mr.
Bachelot and Maigret, we have the head and front of the offending
of the Hawaiian government against the French nation.
If the agreement with Capt. Du Petit Thouars is to be construed
so as to guarantee free entry and passage to all Frenchmen, without regard to circumstances or character, then it was violated in
refusing free entry and passage to Mr. Maigret, and in expelling
Mr. Bachelot, in which the contracting parties concurred at the
same time. But an interpretation of such latitude would seem to
allow either the French or the Hawaiian sovereign to send an army
of soldiers, or Jesuits, or a colony of convicts into the other's country, which would be an absurdity not contemplated by the contractingparties. " Everyinterpretation that leads to an absurdity,'
says a distinguished writer on international law, " ought to be
rejected."  To claim, under this agreement, that subjects of
France who would not conform to the laws of the country, or
fugitives from justice, or mutinous seamen from French ships,
might come and go freely at the Sandwich Islands, would be
manifestly absurd, and the restraining of such subjects of France
would be no infraction of this engagement.
But to this subject I must again refer after a further change of
agents and circumstances two years later, or in the record of 1839,
and in the meantime glance at the progress of the great revival.
From the first efforts to plant the Gospel in the wide districts




REVIVAL AT HILO AND PUNA.                515
of Hilo and Puna, the field there has ever presented the prospect
of a great harvest; and it has been always difficult to make the
world understand how much of darkness and of light, how much
of wheat and of chaff were to be found there, at any one time.
All, indeed, may be said to abound there from the time when
the printed Gospel was given to the people, in 1828, with
ability to read it, though it may still be difficult to tell which
predominates.
But the labors and the apparent harvest can be briefly stated,
without the detail of the toils of fourteen years previous to the
great revival. I will here speak of one effort of Messrs. Coan
and Lyman, in a protracted meeting of two weeks' continuance,
commencing the 5th of Feb., 1837. During the first week, the
following order of exercises was pursued, daily. A prayer-meeting, at the break of day; preaching to children, at eight o'clock
in the morning, a church prayer-meeting being held at the same
time. Preaching to the whole congregation, at ten o'olock A.
M., and at two P. M. A meeting for the anxious and inquiring,
at four P. M., and a church prayer-meeting at the same hour.
From eight to nine in the evening, social prayer of the two mission families. The spare time, not occupied by the above engagements, was devoted to conversation with those who, in great numbers, filled the houses, and beset the paths of the missionaries. Mr.
Coan says:(' The meetings were full and solemn. Many came from the most
distant parts of our field, 50 or 60 miles, to attend this meeting. The
Holy Ghost came, at the commencement of the meeting, and many
were awakened under the first sermon, which was preached from these
words: ' Verily, verily, I say unto you, the hour is coming and now
is, when the dead shall hear the voice of the Son of God, and they
that hear shall live.' These words of Christ seemed to be clothed with
his almighty power, and to receive a literal fulfilment at the time; for
some that were ' dead in trespasses and sins' give pleasing evidence
that they heard the voice of the Son of God, and that they passed
from death unto life.
" About three hundred attended the inquiry meeting, many with
tears and evident conviction of sin, and many, as is always the case
here, not knowing why they came. The church seemed much aroused,
and to have an unusual spirit of prayer poured upon them. The attention of multitudes of all classes was called up to subjects of ' weal
or woe.' Some cases of conviction and hopeful conversion were as
distinctly marked as most cases in the United States. How many
souls were born again, we know not. Some we believe are-we hope
many.
" As the attention of some children seemed to be arrested, we resolved to continue the meeting one week longer, with special reference
to their conversion. During that week, they were assembled to hear
the Gospel three times a day. The church also met to pray for them
and our evening meeting was also continued in their behalf. Impressions were made on many of them, and some give evidence of con




516 EFFORTS FOR THE CHILDREN AND THE AGED AND INFrRM.


version. * * Mr. Lyman and myself preached alternately, and divided
all the labors of the meeting equally between us. Our hearts were one
in the work, as they are in all our mutual labors, and we find that
two are better than one.
" On the second day, after the close of our meeting, we sent out the
church members in all directions to bring in the aged and decrepit,
that we might tell them that God's house is not full-that there was
room for them. About 200 were collected; some maimed, some halt,
some blind, some withered to a skeleton, some bowed nearly to the earth,
some trembling with decrepitude, some covered with sores, and all of
them tottering on the last verge of time. Many who were unable to
walk without support were led by friends, or were brought in canoes.
It was an affecting spectacle, and Mr. L. and myself labored to pull
them out of the fire, feeling that it was the last opportunity that we
might have with many of them, as a large number of them do not attend preaching on the Sabbath, either from infirmity of body, or indisposition of heart. They listened with attention, and some seemed
affected. What the fruit will be the Judgment will reveal."
What a picture of wretched and perishing creatures laid by the
side of the Gospel pool! West's painting of the sick at the Temple,
receiving healing mercy from the Savior's hands, might help one's
conceptions of the need of help in such a case.   The power
of the same Savior was equally needed for the recovery of
the health of the souls of this motley and miserable group.
Messrs. Coan and Lyman, in May of the same year, say:" Our church has been united and happy through the year. Many
of its members seem to grow in knowledge and grace, and we feel
more and more comfort in them as we gain more and more evidence
that they are really ' members of Christ's body, of his flesh and of his
bones.' No instance of church discipline has occurred at Hilo the
past year."
What a charming, peaceful, healthy church, of seventy-one
members, scattered over two wide, rough districts, waiting for the
windows of heaven to be opened, and a shower of blessings to
fall upon them! Can such a church and such spiritual guides wait
long in vain?
Onthe 1st Sabbath of Nov. thirty-one hopeful converts were received to the church at Hilo, and the following week was devoted
to the labors of a second protracted meeting.  Concerning this,
Mr. Lyman says:" The arm of the Lord was visible in every stage of the meeting.
Some of our church members are very much aroused to the duty of
prayer, and are now able to understand, as they never did before, the
Scripture, ' The Spirit helpeth our infirmities-the Spirit itself maketh
intercession for us with groanings that cannot be uttered.' There is,
in fact, every evidence that this is a genuine work of the Holy Spirit."'
Of the same work and meeting, Mr. Coan says:" Many came from the distance of fifty or sixty miles to hear the




REVIVAL AT WAIMEA, HAWAII.


517


Gospel. It was a season of deep and solemn interest. God's Word
was with power, and his work was glorious. Multitudes wept and
trembled; and hundreds evidently think they are converted. How
many will bring forth fruits meet for repentance remains to be seen.
Of one thing we are sure, that God is in this place, and that he has
spoken to many hearts. We expect to return with many sheaves for
Christ. "
In September, 1837, Mr. Lyons, at Waimea, reported for the
northern district of Hawaii, 155 schools, 5,010 scholars, 5,000
Sabbath school scholars, a singing school of 80 scholars; the number of books disposed of in a year, 10,000, including all kinds,
from the " Child's First Lessons,' up to the New Testament. The
blessing from heaven was hailed with solemn gladness and thanksgiving, and increased courage and hope.  Mr. L. says:
'" Soon after the church was purified of some of its unworthy members, the Lord seemed to smile upon us. The Spirit came down in
the midst of the people. Meetings became solemn. Truth made a
deep impression upon the mind. The torpid conscience was aroused.
Sinners trembled in view of impending ruin. The Savior was presented as able, willing, and waiting to save. Hundreds flocked to the
inquiry meeting, where prayer was offered for their perishing souls.
The Lord was nigh. Angels looked on, and rejoiced over the repentance of some of the sable sons of Hawaii. To me, this was a season
of thrilling interest. I had labored long and arduously, I had wept
over the desolations of Zion and the wilful stupidity of sinners.
Clouds and darkness had overhung my way. The Gospel, though often
preached, had fallen powerless on the heart. How cheering, then, to
be visited with a ray of light from heaven! How soul-ravishing to
see those, once so stupid and immovable in sin, rising, and turning,
and fleeing from the wrath to come, and laying hold on eternal life."
For a short time after this,there were fewer of the manifestations
of the divine presence there and self-examination and humiliation were required and resorted to. And Mr. L. says:LWe resolved to repent and give ourselves more to prayer, and be
more in earnest in our efforts to save souls. The Lord looked on.
His ear hearkened to the voice of our supplications. The Holy Spirit
came down, and sinners were awakened. The old man of grey hairs,
and the child of ten years, also, became alarmed. They saw the wrath
of God hanging over them; and seemed to feel that they were sinking
to hell. Jesus was pointed out as the only refuge."
A protracted meeting was held for a week.     The exercises
were well attended. Sometimes crowded audiences listened to
the truth. The Spirit of God was believed to be present, working silently yet effectually on the hearts of many who had grown
old in sin.  The Sabbath came. Multitudes thronged the house
of God. Sixty-one individuals, embracing two blind men of grey
hairs, and several children, stood up before God and angels and
men, and made a public profession of their attachment to Christ
and their determination to devote the remainder of their lives to




518    RISING OF THE SEA-INUNDATION AT WAILUKU.
his service. These, with the others who had entered into solemn
covenant, sat down at the Lord's table, and seventy-five more candidates were propounded.
At Kailua, Kaawaloa, and Kohala, the presence of the Spirit of
God was acknowledged, and at nearly all the mission stations in
the islands. Agitation from Romish influence, the demonstrations
of the power of God's Spirit, and the unusual disturbance of the
waters of the ocean around us, were simultaneously felt.
On the 7th of Nov., 1837, occurred a very singular phenomenon at the different islands of the group.  It was the irregular
rising and falling of the waters of the ocean, not easily accounted
for. On the northern parts of Hawaii and Maui, particularly at
Hilot Bay and Wailuku, it was disastrous to the inhabitants who
were exposed, and unexpectedly visited by it.  The waters suddenly receded from the shore, then returned with great strength, rising ten or fifteen feet above high water mark, and stretching upon
the land far beyond its ordinary bounds, overwhelming and demolishing more than 100 habitations of the natives, destroying some
and endangering many lives. It occurred at seven P. M., at the
time of low tide, and when there was little wind. On the south side
of Maui the waters rose about eight feet; and further west still less.
At Wailuku, the waters, after the first recession of fifteen or
twenty rods from their ordinary limit, " stood up as an heap " or
a precipice, and rushed back upon the beach, overflowed the banks,
and carried away an entire hamlet of twenty-six native grass
houses, with their effects and occupants, some forty or fifty rods
inland, throwing most of the wrecks of houses, broken canoes,
fowls, beasts, men, women, and children, into a pond, two miles
in circumference, in the rear of the village.
Some of the people who saw the unlooked for recession of the
waters, though they were Hawaiians, had the quickness of wit
and the self-possession to conclude there would quickly be a corresponding procession, or overwhelming influx, and, making seasonable speed, fled to a place of safety. But the mass were taken
entirely unawares by the overwhelming and irresistible surge;
their houses were instantaneously demolished over their heads,
and all submerged or floating at once, and the outcries of the
astonished sufferers mingled with the roar of the sea.
Such a calamity, falling suddenly on an American or European
village, at evening, might be expected to destroy many of the
lives exposed. But the natives, with commendable address, applied their almost universal power of swimming, to relieve themselves, while the stronger were assiduous and successful in aiding
the children and the infirm. By the blessing of God, all escaped
but two at this place.  One of these was a mother who was
carried out of the lood by her son, safely, as he supposed, rejoicing
that he could aid her in such peril. But how was he disappointed
when he laid her on dry ground, to find that she had been overpowered by the shock and was dead!




INUNDATION AT HILO BAY AND LOSS OF LIFE.


519


The same phenomenon, as it occurred at the missionary station
in.Hilo, is thus described by Mr. Coan, Nov., 1837, in connexion
with a work of grace:" But God has recently visited this people in judgment as well as
mercy. On the 7th inst., during the time of our protracted meeting, at
7 o'clock P. M., as we were calling our domestics together for evening
prayers, we heard a heavy sound as of a falling mountain upon the
beach. This noise was succeeded by loud wailing and cries of distress,
extending for miles around the shores of the bay. I immediately ran
down to the sea, where a scene of wild ruin was spread out to our view.
The sea, by an unseen hand, had all on a sudden risen in a gigantic
wave, and this wave, rushing in with the rapidity of a racehorse, had
fallen upon the shore, sweeping everything (not more than fifteen or
twenty feet above high-water mark) into indiscriminate ruin. Houses,
furniture, calabashes, fuel, timber, canoes, food, clothing, everything
floated wild upon the flood. The water rushed up valleys, carried away
fish-ponds, and swept over many low plantations of food. So sudden
and unexpected was the catastrophe, that the people along the shore
were literally ' eating and drinking,' and they 'knew not, until the
flood came and swept them all away.' The wave fell upon them like
the bolt of heaven, and no man had time to flee or to save his garment. In a moment, hundreds of the people were struggling with the
raging billows, and amidst the wreck of their earthly all. Some were
dashed upon the shore; some were drawn out by friends who came to
their relief. Some were carried out to sea by the receding current.
Some sank to rise no more till the noise of the judgment wakes them.
Through the great mercy of God only eleven were drowned. Twelve
individuals were picked up while drifting out of the bay, by the boats
of the Admiral Cockburn, an English whaler then in this port. The
master, Capt. Jones Lawrence, kindly ordered his boats to go in search
of those who were floating off upon the current, and by the prompt
and timely aid of his men twelve were saved from impending death.
The whole scene was one of deep and painful interest. Multitudes
came out of the waters without so much as a garment left them to cover
their nakedness. Half frantic parents were searching for their children. Children were weeping for their parents. Husbands were running to and fro in the crowds inquiring for their wives.  Wives were
wailing for their departed husbands. The loud roar of the ocean, the
cries of distress, the rush of hundreds to the shore, and the scene of
desolation there presented, all combined to render the scene one of
wakeful and thrilling interest. Had this providence occurred at midnight, when all were asleep, hundreds of lives would undoubtedly have
been lost. But in the midst of wrath God remembered mercy.
(" The water remained but a few minutes upon the shore, and then returned with a rapid rush far below low water mark. Again it returned
upon the land; but with less violence than at the first, and thus, after
several influxes and refluxes, it retired to its ancient bounds.  It was
said b"y those on board the ship, that the water rushed by the ship at
the rate of eight or ten miles an hour."
About a hundred houses, filled with their customary occupants
and with many strangers, were demolished. Eleven were drownqd4, and one sufferer died soon after.




CHAPTER XXIII.


NINETEENTH YEAR OF THE MISSION, AND SIXTH OF KAME —
HAMEHA III.-1838.
Progress of the great revival-Religious interest among children and youth-Means
employed to save souls-Mode of preaching at the islands-Great additions to
the churches-Chaplain, teacher, and interpreter for the king and chiefs.
THE year 1838 was at the Sandwich Islands emphatically
a year of the right hand of the Most High. The Sabbath that
closed 1837 was at Honolulu a day of peculiar interest. The
preaching of the gospel to a great multitude was evidently set
home with power in the case of many individuals. The following
morning, with the new year, commenced a series of protracted
meetings for the worship of God, and the increase of religious
interest throughout the island of Oahu. As the first rising sun
showed his bright disc in the east, the church and congregation
at Honolulu, filling one of the largest houses of worship on the
islands, united in solemn prayer for the outpouring of the Spirit
of God, not without the hope that the prayer accompanied by
the well directed efforts of the professors and ministers of religion
would be speedily answered.
There had been for a time a waking up among the hearers of
the Gospel on this island, and indeed throughout the whole group.
And during the progress of this meeting for a week, there were
many who appeared to give heed to the things that belonged to
their peace, and who afterwards declared that at that time their
hearts chose the Lord for their King, their Savior, and their
Portion. At the other stations, a similar degree of interest was
felt in the course of their protracted meetings at Ewa, Waialua,
and Kaneohe. Indeed there was a shaking among the dry bones
through the nation. The preachers of the Gospel prophesied
according to their ability, and with deep impressions of the
responsibility of their office, called on the people to hear the
Word of the Lord. The Spirit of God most manifestly hovered
over the islands. The Gospel proved to be the power of God
and the wisdom of God for the recovery of the lost. Our ears
were allowed to hear and our eyes to see glorious things in our
Hawaiian Zion. The year of Jubilee had come, and thousands
of the liberated appeared to be coming to Zion, and celebrating
the praises of their Deliverer.
Many appeared oppressed with a sense of sin. or filled with
apprehensions of the wrath of God which should fall upon the




DOCTRINES TAUGHT-TERMS OF FELLOWSHIIP.


521


ungodly, the impenitent, and unbelieving. Lukewarm and cold
professors of religion were revived, or apparently converted
anew. Those who had witnessed a good confession,labored with
ardor to save souls, and earnestly interceded with God to pluck
their fellow sinners as brands from the midst of the burning.
The missionaries at all the stations, standing, as it were, between
the living and the dead, with the scenes of eternity before them,
and seeing many thousands of the people ready to hear and
inquire, insisted largely on the cardinal points, the ruined condition of the sinner and his e posure to everlasting death; the
utter inexcusableness of his cont nuing his rebellion against God;
his need of justification through the righteousness of Christ; the
freeness and fullness of redemption through his blood; the duty
of immediate repentance and faiith as the condition of pardon;
the necessity of the aid of the Spirit of God in the work of
regeneration and sanctification; and the importance of immediate
submission to his guidance, teaching, and commands.
The gracious visitations of the Spirit of God from on high,
which at this period were joyfully hailed at all the stations, as
wonderful and glorious, as the expected answer to united prayer,
the expected blessing on the means which the Lord of the harvest had most specifically and peremptorily enjoined, led, we
believe, unusual thousands to crowd the doors of the sanctuaries,
where they were addressed with unusual earnestness, and where
the united cry of many ascended to heaven. With thousands
the missionaries held personal conversation, endeavoring to know
their thoughts and their state, and to lead them to Christ or to
confirm them in faith and hope. Examining great numbers, and
selecting such as appeared to be born of God, they propounded
them for admission to the church, and after some probation,
usually two or three months, baptized those who in the judgment
of charity were the true disciples of Christ. In midsummer, it
was found that the aggregate additions to the churches were equal
to the three thousand added at Jerusalem on the day of Pentecost,
and the two thousand immediately after, and that 2400 more had
also been propounded for admission. There was always need of
care and caution in bringing forward candidates. Certainly not
less in a season of excitement, or unusually extensive attention
to religion, when thousands of native members were urging their
relatives and acquaintances to come into the ranks of the Lord's
people, and many thousands were soliciting baptism and admission to the Lord's table.
There was some diversity of opinion among the missionaries
as to the extent of personal acquaintance with candidates necessary to warrant their admission, and as to the length of probation
which ought to be given; yet all required what they deemed
good evidence of true repentance, or of a radical change of heart
by the Spirit of God. Strong fears were indulged by some that
hundreds of candidates with whom the missionary could have




522


RELIGION IN THE SCHOOLS.


but a limited or short acquaintance, had been admitted to church
fellowship too hastily, and partly on the opinions of their countrymen. Whether a minister and church are any more liable to
misjudge of the qualifications of candidates under a shower of
divine grace than in ordinary times, admits of a question. In
many cases the acquaintance of the missionary with the candidates was familiar and long.
The blessing of heaven appeared to attend the efforts of the
mission and others for the rising generation. Six hundred children and youth were reckoned at this period among the converts.
At the Mission Seminary there were twenty men and sixty-four
boys under the care and instruction of Messrs. Andrews and
Clark,* eight of whom, having evidently shared in the general
revival, were this year admitted to the church. In the female
boarding-school at Wailuku, there were thirty-three girls under
the care and instruction of Mr. and Mrs. Green and Miss Ogden.
They applied themselves with becoming diligence to their studies
and appropriate labors. They made their own clothes, braided
bonnets for themselves, and assisted in making clothes for the
indigent students in the Mission Seminary. They were respectful, obedient, and attached to their teachers, easily managed, and
being under strictly Christian influence, gave promise of aid in
the work of elevating the nation. Here too the gracious influences of the Spirit were experienced, and ten of these precious
souls appeared to be born of God, and were this year admitted
to the church.
At Hilo, the interesting school of boys under the care and
instruction of Mr. and Mrs. Lyman, and whom they were preparing to be the future teachers of the nation when maturity and the
advantages of the Missionary Seminary should be conferred on
them in due course, shared in the revival influence. There were
thirty-one pupils in the school. Many of them were bright and
apt students, of sober habits, and good morals. Seventeen of
them giving evidence of conversion, were this year baptized and
welcomed to the fellowship of the church.
The character of the native school teachers through the country
was gradually rising. Some, trained in the station schools, and
others at the Mission Seminary, with special reference to school
teaching, conducted their schools with diligence, energy, and
success. Pupils were taught to read and value the Scriptures.
Children were instructed to love one another, to respect their
parents, to obey their Creator, and to love and trust the Savior.
In many schools the voice of prayer and praise was heard. In
the schools generally a religious influence was felt; the number of hopeful conversions among quite young pupils was highly
encouraging: and the mission felt and acknowledged the importance of the machinery of schools in the work of enlightening,
* Mr. Dibble, who had left Hilo and joined the Seminary, was this year absent on
a visit to the U. S.




INSTRUMENTALITIES IN THE WORK OF REVIVAL.    523
civilizing, and elevating the heathen world, and especially the
Hawaiian race.
While such an influence was exerted by the missionaries, by the
Word and Spirit of God, and by the schools, there seemed less
amount than usual of restraint by civil laws or magisterial power.
Yet thieving was scarcely known among the people; the missionaries rarely locked a door; the Sabbath was very generally
observed as the Lord's day; and it was exceedingly rare for a
native in any part of the islands to be known to be intoxicated.
In whatever village a missionary would-appoint a religious
meeting, any day or hour of the week, he could rely on having
an attentive audience and encouragement to hold forth the Word
of Life. In some places, the rude people in numbers called on
the name of the Lord with loud voices simultaneously; and in
others, they attended to the duties of religious meetings with
quiet and silent demonstrations of interest in their object.
Under the guidance of the missionaries generally, notwithstanding the greatness of the crowds that assembled and the interest
felt, the meetings were orderly, and were conducted with ease
and pleasure.
Among the institutions ordained by heaven for raising up a
godly race, the prominent are the family, the magistracy, the
church, and the Christian ministry. But in a ruined heathen
nation, how little aid in the work of reform can be derived from
the family arrangement till that is purified, regulated, and elevated! By this time, however not only had Christian marriage
come to be generally respected, the fidelity of husbands and
wives greatly promoted, and the happy bond of parental and
filial affection cemented; but family religion had been introduced,
and family prayer, morning and evening, now prevailed in the
country to a much greater extent than the public profession of
religion. Very many throughout the islands, who were not members of the church, had family worship, whereas in some Christian countries there are many professors of religion who do not
usually have family devotions.  The extensive attention to
family religion at the Sandwich Islands has doubtless been highly
beneficial, and been attended with rich blessings from heaven.
The influence of the magistracy has been variable.
The existence and light of nineteen churches at this period in
different parts of the country, their prayers and songs and solemn
ordinances, the rite of baptism, and the sacramental showing of
the Lord's death before the world, were mighty in the hand of
God. The general diffusion of the New Testament, and portions
of the old, published at the expense of the American Bible Society, and of numerous evangelical tracts by the aid of the A.
Tract Society, two or three hundred hymns and other works by
the American Board, were among the means of promoting extensive revivals of religion. Nor should the committing to memory
daily of a verse of Scripture by thousands, be overlooked..




024   THE KIND OF PREACHING REQUIRED BY NATIVES.


But, as in other countries, the labors of the ministry in connexion with the prayers, faith, and obedience of believers, the
preaching of the Gospel was the grand instrumentality by which
God has caused his name to be honored there. And whether
that Gospel has been set forth tltrough earthen vessels, foreign or
native, it is 'by the foolishness of preaching'that God is pleased
to save those that believe.
I have been often asked what kind of preaching do the Hawaiian people require, and what method of presenting truth do
the missionaries find the best adapted to their minds?
They need to have the same doctrines and duties presented,
and much the same arguments and considerations urged, and in
much the same form and style, as other sinners in any part of the
world. A diversity of talent has been employed among them.
A great diversity in the modes of preaching, conducting meetings, communicating divine truth, and maintaining a healthful
Christian intercourse with the people, has been exhibited by different missionaries, and by the same missionaries at different
times. I know of no one method of dealing with Hawaiian
sinners or Christians successful at all times to lead them to do
their duty to God and man, or to lead the impenitent, the lukewarm, or worldly formalist, to Christ and heaven, or to lead on
the faithful disciples to the highest achievements in the Christian
warfare, or in the extension of Christ's kingdom.
At first, as in the case of children, or of those whose minds
had been unaccustomed to reason correctly, great plainness and
simplicity in presenting divine truth were required, and care,
time, and patience to gain attention and to train the conscience.
But in 1838, when the New Testament had become a common
book among the people, and when the Gospel had been preached
to some thousands statedly, and others occasionally, from five to
eighteen years, there was a considerable diversity in the attainments of those who composed the congregation wherever a missionary preached.
At this period, the same style of sermons, prayers, songs, interrogations, and exhortations, which proves effectual in promoting
revivals of religion, conversion, or growth in grace among a
plain people in the United States, was undoubtedly adapted to be
useful at the Sandwich Islands. The directness of Peter on the
day of Pentecost, and of those who are distinguished for winning
souls in the United States, would be equally suitable to the Hawaiians. The beginning with a text of Scripture is of course not
essential to the success of a sermon, though it should be a fair
and forcible exhibition of God's will on some point or points of
immediate concern.  It may be the exposition of an inspired
clause, verse, paragraph, parable, or chapter. A sermon to the
Hawaiians may be short or long, with little or no formality. It
may consist of a few appropriate sentences like that in the Philippian jail, " Do thyself no harm," we are here not to expose,




VARIOUS METHODS OF PREACHING EMPLOYED.


525


mislead, or injure, but to aid you-" Believe on the Lord Jesus
Christ, and thou shalt be saved;" or it may embrace the amount
of matter usually delivered in a sermon from half an hour to an
hour long, especially if a question, as is not uncommon, is occasionally asked by the preacher, and responded to either right or
wrong by some one of the congregation; and if there are tracks
made in the discourse which can be followed or retraced, or such
distinct heads, divisions, inferences, &c., as can be distinguished,
or could be noted down by such as wish to preserve the outline
or substance of the discourse.
A rule of our travelling Methodist brethren to prefer the plainest texts as the most important and the most effective, is, doubtless, of some importance among a people so recently instructed
as the Hawaiian race.
While there is great agreement among the missionaries as to
the doctrines and duties to be inculcated, there is some difference
of opinion as to the mode of preaching best adapted to benefit the
people. One preacher, who deems the native mind too stupid to
take in ideas of religion or to act by ordinary impulses, thinks it
best to single out detached ideas and present them with simplicity
itself, or such singleness and force," as to come," as he would say,
"c right down upon the mind of a native, as a well directed hammer
comes down upon the head of a nail.)" Another, who knowsthat
even iron can be " hammer hardened,') prefers a more insinuating
and winning mode of opening the heart and introducing purifying
truths, naturally unwelcome, and of pouring in knowledge, demanding and expecting a little more voluntary labor of the hearer
to receive and retain instruction. Another, supposing that one
prominent truth in a sermon is better than two, " chooses one
single truth, presents it in various attitudes-turns it over, as it
were, on this and on that side, that it may be clearly seen."
Another presents several great truths in the same discourse, and
repeats his prominent thoughts with clearness, as matters of testimony, like Peter and Stephen. Another, believing that religion
is thee work of a rational soul, and that the process of reasoning
is essential to the establishment of a solid faith, and pure and
permanent principles, endeavors to call the mind of his hearers
into action, and to lead them, step by step, as they can see the
way, to form just conclusions from comprehended and admitted
premises, to notice the connexion of one truth with another, and
feel the obligations of duty arising from acknowledged relations. Some, if not all of the preachers in the mission, have tasked
their powers in trying the various modes-the hammering, insinuating, winning, pouring, reiterating, leading, or inductive
methods, and have found them all to be useful when their own
hearts, impressed with the amazing importance of the divine
themes they are called to handle, are warm with love, and strong
in faith, resting on the promise of the Savior, C Lo I am with you
alway, even unto the end of the world."




526


THE SCRIPTURAL STYLE OF TEACHING.


The question may be further answered by referring to the
teachings of the Bible, not designed for one class or tribe alone,
but adapted to all nations, and as well to the Hawaiian as to the
proud Jew or the learned Greek.  Comparing Scripture with
Scripture, our preachers at the islands have, from the beginning,
allowed the very words of the sacred writers to abound in their
discourses, partly because the words which the Holy Ghost teacheth are the best, and partly because it was necessary that all, for
a time, and very many still, should learn by the ear, the testimony
which God has given to guide and save the soul.
As the arts and sciences are to be taught at the Sandwich Islands
by the same process as elsewhere, so is the Gospel of salvation.
The human mind, the human heart, the human soul, may safely be
regarded as essentially the same in all ages and countries. Much
the same process is required to teach it to comprehend and compare quantities and numbers in London and Honolulu, or to lead
it to understand and appreciate the Gospel, at Jerusalem, Mars
Hill, Lahainaluna, and Hilo, where a few years ago the people
had never seen a plough or a book. The Hawaiian and the German may alike begin by adding the thumb to the four fingers on
one hand to find the sum of five, then subtract it to find the difference between one and five; and in a few months, extract the
cube root of a given number, or on the black-board, promptly, as
we have seen native boys, demonstrate the square of the hypothenuse of a right angled triangle to be equal to the sum of the
squares of the two sides, and by the same process, too, by which
all, in other lands, are trained to do this.
Besides the labors of the pulpit, or preaching to assemblies of the
people, much was to be done by personal conversation, by simple testimony, by argument, by exhortation, and appeal, either privately
or openly, to individuals, or small companies, at the house or study
of the missionary, by the way-side, at the habitations of the natives, and in common and Sabbath schools, the occasional inquiry meeting, and the weekly meeting for reviewing the Sabbath
sermons.
It is worthy of remark that missionaries, even with a limited
acquaintance with the language and ancient religion of the country, were able to be useful.
Too much account, I am persuaded, is sometimes made of the
knowledge of the ancient mythology or customs of the people, and
of the rites and maxims of heathenism, the form of words and
the graces of elocution, the trickery and trade of the tragedian.
The voluble Hawaiian convert, versed in the language and superstitions of his country, was allowed to have greatly the advantage of the foreign missionary in those particulars; yet the latter,
having a more extensive acquaintance with the Bible, the great
subject of redemption, and the nature of the human mind, has
much the advantage on the whole, and though he should never




MISSIONARY PREACHERS AIDED BY NATIVES.


527


name their former heathen rites or superstitions, is better able to
rouse, elevate, and guide the minds of the people.
An acquaintance with what is true and useful, and with the mode
of introducing it into the minds of others, is of vastly more importance to a preacher, teacher, or lecturer, than a knowledge of all
the errors, prejudices, superstitions, and abominations, with which
the minds of his hearers may have been filled.
Though an acquaintance with the vernacular language of the
heathen is a great acquisition to the missionary, it is not essential
to his success. No foreign missionary, perhaps, ever preached
with more power or success to the heathen, since the days of
miracles passed away,than did David Brainerd to the Indians by
an interpreter, before he had much acquaintance with their language, style, customs, and superstitions. While a comparative
stranger and foreigner, before he could speak their language, treating them as lost sinners for whose salvation Christ had made
provision, he had a wonderful out-pouring of the Spirit connected
with his preaching and prayers, and the felicity to think three-tenths
of his hearers were converted, within a few months from the
commencement of his labors among them.
What encouragement is thus given to the ardent disciple of
Christ, the Sabbath school teacher, the student in college, and
the candidate for the ministry, to seize on the opportunities offered for walking in Brainerd's steps, to make known Jesus and the
resurrection to the wise and unwise, the semi-civilized and the
barbarian! And how wise and benevolent the injunction of the
Savior appears-" Go teach all nations to observe all things whatsoever I have commanded you," —a system of religion equally
adapted and equally indispensable to all, and so successful, at this
period, at the Sandwich Islands.
This Gospel was laboriously inculcated on many thousands of the
people who were spread over wide fields for individual preachers,
parishes, or districts, each from twenty to eighty miles in length.
Some of the missionaries preached four or five times a week, some
ten, and some, occasionally, twenty or twenty-five times.
TI'he natives who took part in the work employed a variety of
talent, each in his own way. Many of their services were doubtless owned by the great Head of the Church as the means of promoting his cause.
For a time, a question occupied some attention, whether the
process through which the people appeared to come over from the
world to Christ or from heathenism to Christianity, were not too
long, and whether the method of dealing with them adopted by
the missionaries, especially in the long probation given to candidates, or the slowness with which the missionaries came to
an opinion favorable to the piety of those who offered themselves,
were not calculated to mislead the people in regard to the nature
of conversion, and consequently in respect to their personal
duty.




528


CONVERSION INSTANTANEOUS —BAPTISMS.


Some of the people doubtless thought that a considerable time
was requisite for the sinner to pass through the successive stages
of seeking and praying for a new heart, inquiry, conviction, distress, repenting, submitting, choosing God, and trusting in Christ,
and setting the affections on heavenly things.
At a protracted meeting at Honolulu during the great revival, I heard Bartimeus, in an able plea, urge on his countrymen
the duty of immediate repentance, and the practicability of instantaneous conversion. With earnestness, fluency, and force, he
cited for his purpose the cases of Zaccheus on the Sycamore tree
hastening down at once to obey the Savior's call; the dying thief
on the cross, at once confessing and forsaking sin and trusting in
Christ; the trembling jailor of Philippi, who, on first hearing the
Gospel, believed, and the three thousand, who, on the day of
Pentecost, were added to the church before the close of the day.
These, with other considerations, he urged impressively, to prove
that every impenitent sinner ought instantaneously to repent and
obey the Gospel.
The same duty was diligently inculcated from every pulpit connected with our mission. This native pleader, growing in knowledge and experience, and the power of persuasion, was, as has before been mentioned, licensed to preach, and after some years,
finished his useful course as a soldier of the cross and a faithful
ally of the missionary band. As they laid this beloved brother
and coadjutor in the gravethey felt that ( a great man had fallen
in Israel," and believed that he had gone to receive a crown-an
immortal crown, to be bestowed by grace, rich and wonderful
grace, on one who had been the most abject, debased, neglected,
and miserable among the sons of paganism.
How glorious does the Savior appear in gathering such trophies
into his kingdom!
During the year ending June, 1838, there were received into
sixteen churches, 4,973 hopeful converts.@  During the whole
year,the work of the Divine Spirit appeared to be going on gloriously at nearly all the stations, and also wherever the Gospel was
diligently proclaimed and the general means of grace carefully
employed. ' Persons of all ages," say the mission, " have been
subjects of the gracious visitations of the Spirit, from opening
childhood to decrepit old age.  The boarding school and Sabbath school scholar, together with many who had been neglected,
have sought, and it is hoped, have found the Savior."
It was to the missionaries a matter of wonder, and it is a matter
of lasting gratitude, that God appeared in mercy for the Hawaiian
race at the very period when the churches in the United States
were, in part, withholding their contributions, and the Board were
* The additions at the different stations were as follows; Waimea (Kauai), 18;
Waioli, 38; at Waialua (Oahu), 127; Ewa, 329; Kaneohe, 43; Honolulu 1st, 134:
Honolulu 2d, 49; Kaluaaha, Molokai, 14; Lahaina (Maui), 2; Wailuku, 208;
Kailua (Hawaii), 62; Kealakekua, 81; Hilo, 639; Kohala, 629; Waimea, 2,600.




NEED OF AN INTERPRETER AND TEACHER FOR THE CHIEFS, 529


cutting down the expenditures of their missions, and restricting
their laborers beyond former precedent, and without the knowledge of the missionaries at the Sandwich Islands, till these heavenly showers came upon them. This gracious visitation, therefore, was not only for the immediate subjects of it, but designed
by a wonder-working God to prevent his faint-hearted people
from giving over the heathen world to perish, and at the same time
to humble them for that want of faith in him, which had held
them back from the reasonable, voluntary sacrifices, which he
required for his work abroad. For their omissions, doubtless, in
part, at least, he was then scattering to the winds of heaven their
mountains of fictitious wealth, and their hills of grasped and
solid treasures, which they were fondly hoping would soon rise to
mountains, and afford them the privilege of aiding the missionary
cause in a more princely manner, than they had felt able to do.
We, therefore, looked upon this divine interposition as of great
importance in reference to the general evangelization of the
world.
The mission, and the rulers, had now waited two years, after
sending their memorials to the United States, for a civilian, and
teachers of the arts, independent of the mission; but received no
response. The American Board, though deeming the subject of
great importance, did not think it properly belonged to them to
sen(l a civilian.  But divine Providence, always exercising
a peculiar care over the nation, from the moment of the renunciation of idolatry, did not leave them destitute, in this emergency. To avail themselves of what was within their reach was
a duty to which they were prompted by their own sagacity, and
by the suggestion of intelligent residents.
The increasing intercourse of the rulers with the representatives
of foreign nations, and with others, resident and transient, rendered it obviously important that some trustworthy and competent
interpreter should be more devoted to that business, than it was
convenient for pastors and translators, on whom they had, in part,
relied, ordinarily to be. The necessity for having an interpreter
and teacher for the chiefs, had become so apparent to them, and
so urgent, in 1837, that they applied to Mr. Andrews, a teacher of
the Mission Seminary, to engage in that work, and offered him a
moderate salary, for a year. Though he (lid not fully accept the
offer, he asked his patrons for a ' conditional dismission,"' that he
might be the teacher of the king and chiefs, in politics, law, and
political economy, and their interpreter in the transaction of
business.  In the summer of 1838, the king and chiefs applied
to Mr. Richards, to enter into their service as chaplain and interpreter, and teacher of political economy, law, and the science of
government.
Accepting the responsible office, he, on the 3d of Aug., 1838,,
completed his arrangements with the chiefs, and entered partially
on its duties at once. From that period, the government engaged
34




530


GOVERNMENT TEACHER.


to give him a salary of $600, and paid it quarterly.  But until
a dissolution of his connexion with the American Board could be
effected, though he could preach anything which Christ and his
apostles taught, he could teach nothing unsuitable for a minister
of Christ, or a foreign missionary to teach: much less could he
bear the standard of a civil officer, or become a minister of state.
The teaching of the principles of moral philosophy, of equity
and justice-the foundation of law, and the introduction of any of
the useful arts, was, with the consent of the government, lawful
for any missionary, without giving any nation ground, justly, to
complain. Interference with the party interests of chiefs, or with
their civil power, would have been improper; or to advise or assist
them in their business, any further than they desired it, would have
been objectionable. And some missionaries, wishing to keep far
within the line, were very slow to give an opinion, even where the
magistrate requested it, or sought it with diligence, lest they should
sacrifice their appropriate influence as ambassadors of Christ,
and the mission should be censured for interfering in civil
matters.
It was a satisfaction to the rulers now, to have a teacher in
their affairs on whom they could call as their own, and it was a
relief to the other members of the mission to have the chiefs'
teacher stand in the breach, to supply, and far better than any
man who could then be obtained for it out of the mission, their
need, as far as he was able. Nothing was more reasonable than
that the government should support the teacher, so exclusively
devoted to it for the public good, and it was an important step in
advance in civilization, which that government took, when they
assumed the expense of such an agency.
Mr. R. tendered his resignation as a missionary; and his connexion with the Board was dissolved as soon as possible.
He immediately commenced translating a work on political
economy, and lecturing to the king and chiefs. Kinau, the premier, took a deep interest in this method of acquiring the
needed knowledge that was thus attainable; and the king and
others listened with attention and advantage.
Meantime, the power of the Spirit of God accompanying the
diligent use of the various means of grace, continued to be manifest throughout the islands, and the year 1839 commenced
with the prospect of an increasingly rich and glorious harvest.




CHAPTER XXIV.


TWENTIETH YEAR OF THE MISSION, AND SEVENTH OF KAMEHAMEHA III.-1839.
Translation of the Bible-Death of Kinau-Appointment of a Premier-Suspension
of the punishment of native papists-Visit of L'Artemise to Oahu-Warlike
manifesto of Capt. Laplace-Correspondence of the missionaries and their consul
-Measures of residents at Honolulu-Agreement between Capt. Laplace and
Kauokaeouli-Visit of the United States' ships Columbia and John Adams-Testimony of the officers of the squadron-Voice abroad —Death of Mr. McDonald
and G. P. Judd, jr. —Native elegy.
Two important points in the progress of the mission and of the
nation were at this period regarded as of special interest and
importance, and, in some sense, particularly related to each
other-the entire translation of the Bible, printed, published, and
open to the whole people, and a code of laws based on the principles of civil liberty, and suited to a limited monarchy, and the
moral and intellectual advance of the people. The former point
was reached in 1839, and the latter in 1840.
God's Word, the finishing sheet of which was struck May 10,
1839, has from the commencement of our mission been prominent
in our teaching-prominent in all the schools, taught or superintended by our missionaries.  The entrance of God's Word giveth
light. I-e has honored the nation that has nobly welcomed his
Word to their families and to.their schools. God has honored
the rulers who have encouraged its general circulation and free
perusal among the whole population. In this the Hawaiian chiefs
made more progress during the first nineteen years of the labors
of the missionaries than the rulers of Italy, Portugal, and Spain,
have made in half as many centuries, with all the aid of bishops,
cardinals, and popes. Nor do I believe any anti-Christian power
can ever make the free circulation and reading of the Bible unpopular in the Sandwich Islands, unless through the influence of
Satan the people can be seduced into gross idolatry and the
abominations of heathenism, which the Bible so uncompromisingly rebukes.
We are happy to think the Hawaiian translation of the Bible,
the labor of a number of hands during a period of fifteen years,
is a good translation, giving in general a forcible and lucid exhibition of the revealed will of God; a translation highly acceptable to the best native scholars, and one which all evangelical
Christians can patronize and use with confidence. A few foreign
words are introduced, and a few original words retained; for
"' Sabbath," Sabati; for "baptizo," bapetizo; and its verbal noun




BREIF PUBLIC COURSE OF KINAU.


bapetizo ana. For the Supreme Deity we use three terms with
discrimination; for the Hebrew " Jehovah," we use lehova, and
ascribe to hith all the divine attributes, and deny to him all imperfections. For " Alohim " and " Theos," we use./kua, and
gin e it the same definition; for " Adonai " and ' Kurios," we use
Hcku, which corresponds to the word Lord. But I must not
enlarge.
While churches were rising, the blessed work of revival was
oing forward, and thousands of the natives were flocking like
doves to their windows, Kinau, the Premier, the kind, modest,
firm, and sagacious patroness of the cause of reform at the islands,
was laid suddenly on her last sick bed. Many interested friends
gathered around her, and made such efforts as were in their
power for her relief. But the summons had come in the very
morning of her days, and the time of her departure was at hand.
At the commencement almost of a public career of great usefulness, she suddenly reached the goal. She had come into office
in troublous times, but she had acquired the full confidence of
the king, and was generally and highly respected. In connexion with the king and her husband, the governor of Oahu, she
had greatly encouraged the erection of the two churches at Honolulu. The missionaries thought she could not well be released
from her post, in which she had endeavored to supply the place
of Kaahumanu.
She had begun, with readiness of mind, to attend to the principles on which the government was to be improved and administered, and much -reliance was placed on her Christian spirit to
make her follow just where truth and duty could be shown to
lead. From the time of her conversion there had been a very
marked improvement in her habits and manners. Not an approach to immodesty in dress, in words or actions, appeared in
her, or blamable gaiety, levity, or austerity of manners. Intemperance and Sabbath breaking were no more expected of her
than of the missionaries who were assiduously laboring to oppose
these evils. She once invited two naval officers to breakfast with
her. The higher eventually, when the time came, instead of
accepting her civility, sent his apology, that he had the evening
before drunk too much wine, and was too unwell. The captain,
who accepted the invitation, and was kindly entertained at a
well furnished and well spread breakfast table, and was served
with as fine fish and coffee as could often be found, said,; No
lady in Washington could have given a better breakfast, or received a guest more genteelly."
In her spacious and well furnished apartments, which had the
air of civilization, she, on one occasion, very courteously received
and entertained on a pleasant evening, at a well supplied table,
forty-four missionaries, male and female, the king and eight or
ten chiefs, and about twenty missionary children. At her request,
a blessing was implored at the commencement, and thanks re



DEPARTURE AND CHARACTER OF THE PREMIER.


533


turned at the close of the supper.  Serious and cheerful conversation marked the interview, and singing and prayer followed
the repast. In the piety and sobriety of the Christian chiefs on
such occasions, there appear more particularity and scrupulousness than in many who have had far greater opportunities of
learning and feeling obligation to the Author of every good and
perfect gift which they enjoy.
Having been seized with mumps and afterwards by paralysis,
she sank rapidly, and, April 4th, left her husband, an interesting
group of children, her mother, Hoapili-wahine, her half sister,
Kekauluohi, her half brother, the king, who in his youth sometimes called her " mother,' and a numerous circle of Christian
friends, to mourn their loss in her early departure from earth.
The disposition of Kinau and her predecessor, Kaahumanu,
after their hearts had been made to welcome Christianity, and to
cherish a lively hope of an inheritance in heaven, would, I think,
have led them to greater retirement and quietude than the cares
and honors of their elevated and responsible office would admit.
The more readily would they have sought retirement if they could
have assured themselves that the government would without them
have been wisely and efficiently administered. They had begun
to study the mysteries of redemption, and to find sources of higher
pleasure than the distinctions of wealth and rank could give;
and though they had not, perhaps, the full measure of internal resources and satisfaction in the enjoyment of God in retirement
which led Lady Jane Grey at first to decline in favor of her
cousin the offer of a crown-a crown which to her she believed
would be a crown of thorns to torment her if it should not cause
her death-still they showed as decided a desire to benefit the
nation by retaining and executing their office, as almost any
uninspired rulers of ancient or modern times.
Where intrinsic moral worth is associated with rank and power,
we cannot fail to admire the union of the modesty which draws
back from the allurements, the honors, and responsibilities of
office, with the disinterested heroism which fearlessly assumes
and executes high trusts when the possessor is providentially
called to it, as were Moses, Esther, Kaahumanu, and Kinau.
The latter had expressed a willingness to resign and retire; but
the interests of the nation appeared to forbid it. So to those
who offered promotion, Lady Jane, when duty appeared doubtful, said, " My liberty is better than the chain you offer me, with
what precious stones soever it be adorned, or with what gold
soever it be framed."  The need of her wisdom and influence to
guide the nation in the way of life did not prevail with her to
accept the crown, nor the commands of the Duke of Northumberland, nor the entreaties and promises of the Duke of Suffolk, till
her loved husband, Lord Guilford, employed all his influence to
accomplish her coronation.
No friend of the Hawaiian nation could have desired Kaahu



534     APPOINTMENT OF VICTORIA AND KEKAULUOHI.


manu or Kinau to retire from office, and to have their system of
government suddenly changed by a revolution in their time, to a
popular form.
The missionaries collectively said of Kinau, " She sustained the
highest rank in the nation next to the king; for stability of character she has left no equal; she was ever awake to the interests
of the nation, and showed no ordinary skill in managing its concerns, even in the most troublous times; she set her face against
the prevailing immoralities, and gave satisfactory evidence of a
readiness to make any personal sacrifice for the purpose of promoting Christian morals and the best interests of the nation."
The next day after her funeral services, Kekauluohi was proclaimed her successor and initiated into her office, and the people
were called on to yield her due obedience, but Kinau's infant
daughter, Victoria, was considered as her superior in rank.
The following edict was issued by the king:
" HONOLULU, JUNE 8TH, 1839.
" The explanation of Kamehamneha IlI. respecting the descent of
the authority of Kaahumanu II. to her heir and successor, Victoria
Kamehamalu II., in whose place, however, Miriam Kekauluohi is to
act for the present. This is his proclamation:
" Hear, ye chiefs, patricians, plebeians, and people from other lands,
for I make this explanation that you may understand.
"< The authority hitherto possessed by my mother Kaahumanu II. until
her decease, is now transferred to my other mother (Mliriam Kekauluohi)
though Victoria Kamehamalu II. is her superior, but still under my
direction.
" Furthermore: no documents nor notes, referable to government,
after this date, which have not my own signature, and also that of Miriam Kekauluohiat the bottom of said writing, will be acknowledged as
government papers.'
Whether the office be that of Queen, Premier, Prime Minister,
or Secretary of State, it was an office of high responsibility, and
its occupant was expected to understand the wishes of the sovereign, and of the chiefs and people; to advise for the public
good, and to act as a check to prevent injustice and oppression.
Difficult as were the duties of the office, and trying as were the
circumstances of the nation at that period, Kekauluohi entered on
her public duties with much propriety, though to the exposure
of her spiritual prosperity.
Scarcely ten days had elapsed before it was reported that a number of subjects at Waianae, called Palani, accused of malamakii,
image worship, had been called before the chiefs, and that some
of them were treated with severity.  Addressing a note to the
Premier, I inquired of her as to the fact, and she returned me the
following answer:




SUSPENSION OF PUNISHMENT FOR POPERY.


535


"JUNE 18TH, 1839.*
"Salutations to you, Bingham.
" I have seen your letter. We have exercised that oppression. But
it is brought to an end. Henceforth it will, doubtless, be the rule to
admonish. Love to you and Mrs. Bingham.
KEKAULUOHI."
Whether it were from the increase of the knowledge and power
of religion, or the extreme difficulty found in distinguishing between the belief and practice of those who called themselves Palani, and idolatry, against which a law had been in force twenty
years; or the direct advice of the missionaries notto punish their
subjects for being papists; or the remonstrances of others, or all
together, the king and his government, from that period, are considered as having receded from the execution of that law upon
them.
The king allowed and encouraged his chiefs to guard against
sedition and idolatry, and if they found any of his subjects practising or teaching image worship under the name of palani [papist]
to admonish and teach them better. Two women were shortly
sent to the governor's residence in the fort, where he, lodging
elsewhere that night, proposed to examine them in the morning.
Returning from Punahou in the morning, I was requested by a
resident to go with him to the fort, and see and assist to liberate
two women who, he said, were there, bound in a most painful posture, for being Catholics. Expressing doubts as to their being
punished for being Catholics, I stated that I had learned from
the Premier herself that punishment was not to be inflicted on
that account; but I would go with him to the governor. We took
the same road to the gate of the Premier, at whose house the
governor was. The resident passed on towards the fort, and his
place of business. I apprised the governor of what I had heard,
and asked his attention to it. He quickly despatched a messenger, and started himself, and met the two women coming from the
fort, under the escort of several foreigners, who, unbidden, had
gone, into the fort to release them, concerning whom the author of
the Supplement to the Sandwich Islands Mirror says: " The gentlemen succeeded in liberating the prisoners." The governor, surprised
at this bold interference, said to the gentlemen: " Your business
is to take care of your stores-that is the road to them.  The
government of the island and fort is mine-this is my path."
He remanded the women to the fort, examined them as to what
they had done, gave them his advice, and dismissed them.  On
the subaltern he imposed a fine for binding the women (in handcuffs) and keeping them in a painful posture through the night, in
the open air, and required him to offer them remuneration; but
*" Aloha ae, e Binamu. Ua ike iho nei, au i kau wahi palapala. Ua hana iho
nei makou i ua hookaumaha la. A ua hoopauia ae nei. Eia paha, make aa aku
ka pono o keia hope. Aloha oe, a me Binamu wahine."




536


VISIT OF THE SHIP LARTEMISE.


this they declined. The reason this man assigned for what he
had done was, that he had undertaken to examine them himself,
in the absence of the governor, and as they showed an unwillingness
both to answer and to renounce their adherence to papacy, it had
been proposed to him to confine them as he had done.
The king has most distinctly declared in his letter to the American Consul, " that their confinement was not by the order of the
chiefs. 
In the midst of scenes of surpassing favor to these poor gentiles, in which God was so abundantly smiling, both on their civil
and religious institutions, we are brought in our narrative to recur
to the further interference of France and Rome.
Now the success of the Gospel is allowed to have been
the greatest throughout the Sandwich Islands when the stern
resistance of the government, against every species of idolatry,
was such as to allow no teacher of it to disturb the people. But
though the persevering opposition of the government to Romanism, for twelve years of the progress of the Gospel among them,
may not have originated the unexampled success, it may have
materially modified it, inasmuch as it secured the undisputed
circulation of the Scriptures, in the language of the country,
and their free use in all the schools, and by the people generally.
So far as the authority of the rulers was exerted in the fear of
God, and in love to the people, against what they justly regarded
as idolatrous in their old religion, and in the papal, as against
Sabbath desecration, intemperance, and licentiousness, there can
be no reasonable doubt that it was noticed with favor by the Sovereign, who will not divide his glory with another, however specious the claim, or gorgeous or imposing the appearance of a
rival. Why should it not always be so, under the government
of the Infinite, who has said, " Him that honoreth me, I will
honor?"
After two years of the unexampled success of the Gospel, from
the last rejection of the papal priests, the French Frigate, 1'
Artemise, of sixty guns, C. Laplace, commander, came into
Honolulu roadstead, July 9th, 1839, and the captain, after an
interview with Mr. J. Dudoit, sent to the chiefs the following
most singular Manifesto.
" His Majesty, the king of the French, having commanded me to
come to Honolulu in order to put an end, either by force or persuasion,
to the ill-treatment to which the French have been victims at the
Sandwich Islands, I hasten, first, to employ this last means as the most
conformable to the political, noble, and liberal system pursued by
France against the powerless, hoping, thereby, that I shall make the
principal chiefs of these islands understand how fatal the conduct which
they pursue towards her will be to their interests, and perhaps cause
disasters to them and to their country, should they be obstinate in
their perseverance. Misled by perfidious counsellors; deceived by the
excessive indulgence which the French government has extended to



MANIFESTO OF CAPT LAPLACE.


537


wards them for several years, they are, undoubtedly, ignorant how potent it is, and that in the world there is not a power which is capable
of preventing it from punishing its enemies; otherwise they would have
endeavored to merit its favor, or not to incur its displeasure, as they
have done in ill-treating the French. They would have faithfully put
into execution the treaties, in place of violating them as soon as the
fear disappeared, as well as the ships of war which had caused it,
whereby bad intentions had been constrained. In fine they will comprehend that to persecute the Catholic religion, to tarnish it with the
name of idolatry, and to expel, under this absurd pretext, the French
from this archipelago, was to offer an insult to France and to its sovereign.
' It is, without doubt, the formal intention of France that the king
of the Sandwich Islands be powerful, independent of every foreign
power which he considers his ally; but she also demands that he conform to the usages of civilized nations.  Now, amongst the latter
there is not even one which does not permit in its territory the free toleration of all religions; and yet, at the Sandwich Islands, the French
are not allowed publicly the exercise of theirs, while Protestants enjoy
therein the most extensive privileges; for these all favors, for those the
most cruel persecutions. Such a state of affairs being contrary to the
laws of nations, insulting to those of Catholics, can no longer continue,
and I am sent to put an end to it. Consequently I demand in the name
of my government,
" 1st. That the Catholic worship be declared free throughout all the
dominions subject to the king of the Sandwich Islands; that the members of this religious faith shall enjoy in them all the privileges granted
to Protestants.
" 2d. That a site for a Catholic church be given by the government
at Honolulu, a port frequented by the French, and that this church be
ministered by priests of their nation.
<" 3d. That all Catholics imprisoned on account of religion since the
last persecutions extended to the French missionaries, be immediately
set at liberty.
" 4th. That the king of the Sandwich Islands deposit in the hands
of the Captain of l'Artemise the sum of twenty thousand dollars as a
guarantee of his future conduct towards France, which sum the government will restore to him when they consider that the accompanying
treaty will be faithfully complied with.
" 5th. That the treaty signed by the king of the Sandwich Islands, as well as the sum above mentioned, be conveyed on board
the Frigate l'Artemise, by one of the principal chiefs of the country;
and, also, that the batteries of Honolulu do salute the French flag
with twenty-one guns, which will be returned by the frigate.
" These are the equitable conditions, at the price of which the
king of the Sandwich Islands shall conserve friendship with France.
I am induced to hope, that, understanding better how necessary it is
for the prosperity of his people and the preservation of his power, he
will remain at peace with the whole world, and hasten to subscribe to
them, and thus imitate the laudable example which the queen of Tahiti
has given in permitting the free toleration of the Catholic religion in
her dominions; but if, contrary to my expectation, it should be other



*


538            THREAT OF GROUNDLESS WAR.
wise, and the king and principal chiefs of the Sandwich Islands, led
on by bad counsellors, refuse to sign the treaty which I present, war
will immediately commence, and all the devastations, all the calamities
which may be the unhappy but necessary results, will be imputed to
themselves alone, and they must also pay the losses which the aggrieved
foreigners, in these circumstances, shall have a right to reclaim.
"The 10th July (9th according to date here), 1839.
' (Signed), C. LAPLACE.
"Captain of the French Frigate l'Artemise."
Is this new method of " persuasion, the most conformable to
the system pursued by France against the powerless," under false
representations, to make unjust demands, and threaten immediate
war if they are not at once complied with? Is this the boasted,
noble liberality of the policy of France? and was her abstaining
from this, for a time, " excessive indulgence" to the chiefs of the
Sandwich Islands, by which they had been deceived? The rulers
of the islands needed only equity, and if Laplace means, simply,
that France had not before invaded the country for excluding a
priest who had no right to remain, let him put it to the score of
her honor or justice, instead of lenity or indulgence where she
had a right to punish.  But if France had been wronged by the
exclusion of Mr. Bachelot, this had been already adjusted by the
captain of the Venus and the king, who, in 1837, engaged that,
" Peace and amity between France and the Sandwich Islands
shall be perpetual.' Yet, to make out an insult to France, Laplace pretends that the expulsion of the French was under the
absurd pretext that Romanism is idolatrous. If to treat Romanism as idolatrous is an insult to France, or other Catholic nations,
then the accomplished and noble queen, who has been received
by the citizen king with high demonstrations of respect and
friendship, must have set the example at her inaugural; and
many a Protestant creed must be very offensive to France. But to
oppose alien teachers of idolatry or of blasphemy, or to expel
them in accordance with international law, is not'absurd 'though
it might be impolitic to punish idolatry in subjects.
The assertion that the French were subjected to the most cruel
persecutions, and the imputation by Laplace to the king, of a continued punishment of his subjects for being Catholics, and of the
continued imprisonment of Frenchmen, an allegation and imputation the more unmanly and inexcusable because the king was
too far away to repel them before the stroke of vengeance was
to fall upon his people, must be regarded as a gross abuse.
Intimating that the French could have no religion but the papal,
and misled by others as to persecutions against the French, he
makes the bold allegation; " In the Sandwich Islands the French
are not allowed publicly the exercise of their religion, while Protestants are allowed the most extensive privileges; for these all
favors, for those the most cruel persecutions."
Such a state of affairs as he pretends to describe did not exist




ERRORS OF THE MANIFESTO.


at the islands. Subjects of France, as such, had been treated
with the same consideration as men from other countries, as really
before as after the visit of Laplace.  Two French priests had,
indeed, been sent away, as has been fully stated in the narrative
of 1827, 1831, and 1837.*   The prohibition of the entrance and
residence of papal teachers was not restricted to France. Indeed French Papal Catechists had long been at Honolulu in the
guise of artisans.
The king had moreover endeavored to assure the French government of his desire of friendship, and his willingness to admit
the French as freely as others in the prosecution of any lawful
business. But to welcome one religion and refuse another, or to
admit one class of teachers and reject another, was not contrary
to the law of nations, whatever wisdom, charity, or policy in the
case might require. Pretending to reason with the king against
intolerance, and in support of a demand at the mouth of the
cannon, that the king shall conform to the usage of civilized
nations, the author of the Manifesto affirms with singular effrontery, that among them  "there is not even one which does not
permit in its territory the free toleration of all religions."'.1l
religions, spiritual and formal, evangelical and heretical, Protestant and Papal, Mahomedan and pagan-all freely tolerated by
all civilized nations!
He throws out the unmanly reproach that the noble and energetic chiefs had violated treaties, as soon as the ships of war that
had put them    in fear had departed.   They had violated no
treaties, even if their agreement with naval officers had been
regarded as treaties.   If he means that after the Venus left
they refused to admit papal priests, without a guarantee for
their seasonable departure, he doubtless knew, or might have
known, that they refused to admit them without such guarantee
when two ships of war were present, and their two commanders
were trying a whole week to induce them to do so. Refusing to
admit them afterwards was but the continuation of their policy,
which they assured the commanders they meant to pursue, the
whole responsibility of which they assumed themselves. There
was in this, therefore, neither ground for the charge of perfidy
nor cause for war or punishment.
" As a mere question of international law, upon which ground it
was placed by Captain Laplace in his Manifesto, it would not be difficult to satisfy any one who has the least knowledge of that subject,
that he was clearly in the wrong. The pretence that to refuse to
tolerate the propagation of any and every religious creed is contrary
to the established usages of all civilized countries; in other words,
that it is inconsistent with the law of nations and the acknowledged
"The few remaining Frenchmen who lived at those islands, of which there were
not above four, and the three whale-ships which had for two years before alone represented their commerce, had been treated with all the respect and hospitality enjoyed
by the most favored nation."-Jarves' History of the Sandwich Islands, page 323.




540


CONDUCT OF CAPT. LAPLACE.


rights of sovereignty, was as new in theory as it was unfounded in fact.
And there would be still less difficulty in showing that to refuse to
receive the teachers of any particular religion as such, merely because
they happened to be the subjects of the king of the French, was no
violation of the agreement of July, 1837, between the Sandwich
Islands and the commander of the French frigate la Venus, even if
that agreement had been sanctioned by the French government so as
to give it the binding force of a treaty.  It appears to be nothing more
than a mere commercial treaty to place the subjects of the contracting
parties in the territories of each government upon an equal footing
with those of the citizens and subjects of the most favored nations.
And your committee are not aware that it was ever before claimed by
any nation, that such a stipulation secured the right to the subjects of
the contracting parties mutually to introduce their own religious tenets
against the wishes of the government, merely upon the ground that
the citizens of another country were permitted to inculcate the principles of a religion adopted by such government, and which was generally professed by the inhabitants of its territories who had emerged
from the darkness of heathenism."-[Report of the A. B. C. F. 2/1.]
To induce a speedy compliance with his demands, he commends " the example of the Queen of Tahiti, in permitting the
free toleration of the   Catholic  religion in her dominions."
Though it was afterwards found that she and her people had been
disgusted with his ungrateful and overbearing treatment of them
after they had helped to save from wreck his frigate, which had
struck a rock.    If she had been compelled by him      to admit
Romish priests, she had not assented to the yielding of her subjects to their authority or dictation; and by late accounts, not
one of them had adhered to Rome.
The conduct of Capt. Laplace, therefore, to say nothing of his
ill treatment of Americans, was obviously contrary to the law of
nations, and probably influenced by misrepresentations on which
he too hastily resolved on hostilities. If the French have had no
better pretext for a war with the Tahitians, the civilized world
will not be censurable for sympathy with the natives manfully
struggling to maintain their independence against powerful and
haughty invaders.
Capt. Laplace then threatened the people with the evils of an
unjust war, and though he would impute those evils to the king
and chiefs alone, and would make the nation indemnify the
foreigners for the loss they might suffer, the principles of international law would impute them to him and his accomplices.*
* ' He who wages an unjust war is chargeable with all the evils, all the horrors,
of war: all the effusion of blood, the desolation of families, the rapine, the acts of
violence, the ravages, the conflagrations, are his works and crimes. He is guilty of
a crime against the enemy whom he attacks, opposes, and massacres without cause;
he is guilty of a crime against his people whom he forces into acts of injustice, and
exposes to danger without reason or necessity; against those of his subjects who are
ruined or distressed by the war, who lose their lives, their property, or their health in
consequence of it; finally, he is guilty of a crime against mankind in general,
whose peace he disturbs, and to whom he sets a pernicious example."-Vattel.




INTRODUCTION     OF ROMISH PRIESTS AT TAHITI.             541
The manifesto, as a whole, is a clear index to a most palpable
interference per force in the religious affairs of the nation in
opposition to its will.      And " it is certain," says Vattel, S that
no one can interfere, in opposition to the will of a nation, in its
religious affairs, without violating its right, and doing it an
injury."
The   British   Consul, Mr. Pritchard, affirms that Corn. A.
Du Petit Thouars, in stipulating that Frenchmen should be received at Tahiti, allowed that if the rulers did not wish the
Roman     Catholic   religion   to  be taught     in  Queen    Pomare's
dominions, they might make a law to that effect; and that they
did make a law prohibiting all except the Protestant religion
being taught there; and that subsequently the Frenchmen of the
Artemise put themselves in a most hostile position, and demanded
with a threat of burning the town, that that law should be abrogated; and he adds, " We          are  now    daily  expecting   Roman
Catholic priests to enter in among us, and sow the seeds of discord in this missionary field, which probably may terminate in a
civil war."*
The most unreasonable hostility of Capt. Laplace to the American missionaries, is a matter deserving a historial notice in distinction from his hostility to the Hawaiian government.
In a letter to the American Consul, he condemns and proscribes
American Protestant clergymen, and dooms them to the horrors
of the war, which, he apprises their consul, he is about to commence upon the country, if the terms which he dictates are not
* The Flag Ship, p. 330-32. The views of the natives of Tahiti of the ungrateful and oppressive course of this man-of-war may be gathered from a letter from
Tahitian Christians of Taimo to the church at Honolulu:" Peace be to you, through our Lord Jesus Christ, the Messiah. This is our word
to you. We sympathize with you in your trembling at the evil at Honolulu-your
being troubled by the man-of-war ship that has been at your islands.
"This is the communication of the church at Taimo. Let us be strong in our
religion-let us stand by the Bible and hold it fast, and not the religion of the pope.
Let us by no means listen to those words which are not according to the Gospel of
the Messiah.
"We will make known to you our troubles occasioned by the man-of-war ship
which has gone to your islands, but came to ours first. The ship struck on the
rocks, and came to our harbor at Papaete, and took her cargo out and put it in
a house belonging to the queen. We treated them well. We gave them timber to
repair their vessel. We gave them food. When the vessel was finished, they commended Pomare because none of their things were stolen, and none of their people
were ill-treated, under the government of Pomare in Tahiti.
" After this was a meeting of the governors and the people in authority with the
captain of the ship of war. He asked for land to build a church for the Catholics,
and we did not agree to it. They said they must fire upon us, that the island might
be theirs, and that they might establish the Catholic religion in Tahiti. We were
greatly oppressed. We were hushed, at the mouth of the cannon, and agreed that
they should have a house of worship. But we did not desire their form of religion.
We value the religion of Jesus Christ taught by the missionaries from Englandthe Gospel of Jesus Christ which Paul and the apostles taught.
" This is what we have to say to you, brethren:-Be in earnest and hold fast the
religion of Jesus, and not the papal religion, or any other that is not like the religion
of Jesus the Messiah, which is the true, Let us stand firmly by the Gospel, though
our bodies perish through our obedience to Jesus the Messiah."




542


HOSTILITY TO MISSIONARIES.


complied with, Stating the day and the hour when he intends to
commence hostilities, with the strong force at his command, unless
the king yields to all his demands, he adds:
" I consider it my duty to inform you, Monsieur le Consul, that I
offer asylum  and protection on board the frigate Artemise to those of
your compatriots who may apprehend danger, under these circumstances, on the part of the natives, either for their persons or property. I do not, however, include in this class, the individuals who,
although born, it is said, in the United States, make a part of the
Protestant clergy of the chief of this Archipelago, direct his counsels,
influence his conduct, and are the true authors of the insults given by
him to France. For me they compose a part of the native population,
and must undergo the unhappy consequences of a war which they
shall have brought on this country.
" (Signed)        C. LAPLACE. "
As the king had offered no insults to France, that part of the
Protestant clergy who were from the United States could not, of
course, be authors of his alleged insults.    Whatever construction
shall be put upon the acts of the government towards France, the
American clergy in general, and in particular, ought to have been
exempt from these gross, unmanly charges, and much more from
the vengeance which Capt. Laplace threatened.
He could name amongst them no offender against France. But
without naming an individual, or offering, or possessing any
proof of wrong doing, by any one of them, he brands a class as
enemies of France.       4 For me," a      foreign  despot declares,
for me, they compose a part of the native population, and must
undergo the unhappy consequences of a war which they shall
have brought on this country."3*
For several days and nights the war-threatening Artemise, with
her guns loaded and shotted, lay abreast of the village of 6,000
souls, and of our mission houses, families, and presses, and the
* " In a verbal conversation with the American consul," says Mr. Jarves, " Laplace informed him, that the American flag would prove no protection to the proscribed individuals; that if a man of his vessel was to be injured, it was to be a
war of extermination-neither man, woman, nor child, were to be saved."-[Jarves'
History of the Sandwich Islands.]
" An armed French ship," says the Rev. Mr. Taylor, an Episcopal clergyman,
who soon after visited that port, " anchoring within cannon shot distance of the town
of Honolulu, with every means of communicating with a helpless and harmless
government, but without asking for any explanation, presenting ex-parte accusations, and making peremptory demands of the surrender of the sovereign's prerogatives, the cession of lands, and a deposit of $20,000 as a security for the future
obsequious obedience of his Hawaiian Majesty, Kamehameha III., to the King of
the French. Nor is this all, or one half. Along those streets of Honolulu, and in
full view and reach of the shotted guns of a French ship of war, is a number of
interesting families, who, for their intelligence, urbanity, and generous self-devotement to the cause of philanthropy and the Christian religion, would do honor to
any nation. as they have abundantly honored, as American citizens, the people of
the United States, now denounced, expatriated, proscribed, and pointed out by a
French Post Captain as the special mark, in case of hostilities, for devastations,
calamities, insults, and horrors threatened by cannonading, and by landing a lawless
crew from a French man-of-war."-[ The Flag Ship, p. 315.]




DANGER APPREHENDED BY THE MISSION.


543


walls of our large church rising by the patient and cheerful labors
of converts from heathenism, and which did not stop till the
French despoiled them of $20,000. The king, whose signature
to certain unreasonable and arbitrarily dictated terms was demanded, was then at a distance on another island, unable to
arrive in season, if, on his arrival, he should be ready to comply
with them. So little honor or justice was now to be expected of
so rash a commander, who offered proscription and hostilities to
clerical citizens of a friendly power, with whose character he
was almost wholly unacquainted, that they did not think it worth
while to write him. To complete the picture, there were on
shore and near us, some united with France and Rome against
our mission, and others seeking an alliance with them for very
questionable purposes.
But in the midst of these commotions and threatening dangers,
through divine goodness, the missionaries and their wives, confiding in God, could, together, sing:' Howl, winds of night, your force combine,
Without his high behest;
Ye shall not, in the mountain pine,
Disturb the sparrow's nest.'
The honored youth who was providentially elevated from a
stocking-loom, did not, when he flung that apposite strain from
his pious harp, expect it would ever be re-echoed by a band of
defenceless, pioneer propagators of the Gospel, men and women,
on the shores of the Sandwich Islands, actually exposed to bombardment, conflagration, and massacre, by a French force, in order
to introduce there the priests of Rome.  Though buoyant and
hopeful, they did not fail to feel for the nation, for themselves, and
for their cause, which, for twenty years, had been so dear to
their hearts. They had not been trained to stoicism, nor to recklessness, when danger from false principles or barbarian force
threatened disaster to themselves or others; nor yet, to act on
the principle that---— " Whatever pangs surround,
'Tis magnanimity to hide the wound."
Every reasonable effort which could be made without compromise of principle they were ready to make to avoid the blow which
pride of power and wounded bigotry had aimed at the cause of
Protestantism and its supporters; though they knew Captain Laplace had no more right to fire on the town, or on the missionaries,
than they had to blow up his ship with a torpedo for what he had
done at Tahiti, or for his note to the American consul, threatening
an unjust war on American Protestant clergymen. They believed
as did the consul and other friends, as well as the bold public
accusers of the missionaries, that Capt. Laplace identified the
American Protestant clergy generally with the native chiefs,




544      CORRESPONDENCE WITH THE AMERICAN CONSUL.
preachers, and people, condemned them for their influence,
threatened them, and treated them all as enemies, and in the name
of France, put himself in the position of a warlike foe to them
all.* It can hardly be supposed that Captain Laplace would have
threatened the nation or the American missionaries with the horrors of war, and thus exposed his country to the rebuke of the
whole world, if he had not been deceived and misled by interested
counsellors.  From his violence and injustice the members of the
mission at Honolulu, and Messrs. Richards and Tinker who had
resigned, appealed to their country, and taking the official notice
of the consul, rather than the threat of the post-captain, as the
occasion of their appeal, thus addressed their consul:"To P. A. BRINSMADE, ESQ., UNITED STATES CONSUL.
' Sir:-We learn from your official communication to the American
citizens, at this place, that the commander of the French frigate, now
in the roads, having demanded of the authorities of this nation satisfaction for alleged offences against the French nation, threatens speedy
hostilities in case his terms are not complied with; and that in that
case he offers asylum and protection on board his ship, to all American
citizens except Protestant clergymen.
" We regard ourselves as proscribed by this exception, our persons, our
lives, our families, and a considerable amount of property of three chartered societies in the United States, the A. B. C. F. M., American
Bible Society, and the American Tract Society-exposed to violence
without our having in any way violated our duty or forfeited our protection as American citizens, or in any way, either secretly or openly,
having offered any insult or injury to the great, enlightened, powerful,
and deservedly respected nation of the French.
cc We, therefore, respectfully solicit the protection of the United
States for ourselves and our associates throughout our mission, forty
unoffending citizens of the United States and their families, and request you to take such measures and use such means as may seem to
you proper, and within your reach, for the security of our just rights
as citizens of our common country, to which we are bound by a thousand
ties though separated by thousands of miles, and which, we are happy
to say, is now on terms of amity with France.'
The next day, they received the following reply:"' UNITED STATES CONSULATE, SANDWICH ISLADNS, JULY 12TH, 1839.
" Gentlemen:-Your communication of yesterday, soliciting the
protection of the United States for yourselves and associates throughout
the mission, against the intended aggression upon your American rights,
on the part of the French naval force, now lying off this harbor, has
been received at this consulate.
* The Sandwich Islands Gazette of the same month, July 27, 1839, contained the
following: " We cannot believe it possible that Capt. Laplace would have identified the Protestant clergy, at the Sandwich Islands, with the native population, as the
enemies of France, without the most positive proof of that fact.".... "We
hesitate not to accuse the missionaries of being the great first cause of all these persecutions; all these acts of inhumanity; all these unjustifiable deeds which have been
perpetrated by the natives of these islands."




MEASURES OF THE RESIDENTS.


545


" In reply, I can only say that my consulate, established by the authority of the United States, and acknowledged by this government, is
under the protection of the American flag. Within its office and enclosure I offer you such asylum and protection as it may afford by its
neutral position in relation to the nations whose differences are in
progress of adjustment. I am offered from the authorities of this
country all the means of defence which I may deem necessary.
" I am, gentlemen, with entire respect,
" Your most Obt. Servant,
" (Signed),    P. A. BRINSMADE, U. S. Consul."
When the hostile intentions of Captain Laplace against the
government and the missionaries were known, a committee of the
foreigners voted, on the 10th, " that a letter be addressed to the
captain of the French frigate, for the purpose of ascertaining what
arms or assistance he could afford, or what co-operation might be
expected from him in the event of hostilities," and on the 11th
they apprised him, " that in case of actual hostilities, their persons
and property would be in imminent danger, and the more calamitous
from the unhappy circumstances of the foreigners not being in possession of arms and ammunition sufficient to make their most energetic efforts for defence, against the evil disposed, effective,' and
' to supply this deficiency they made their appeal to him, in that
'perilous moment," ' as they said, assuring him  ' that the arms
required would not, probably, exceed 50 muskets, 100 pistols, and
50 cutlasses, as many of the foreign residents were already possessed of the necessary arms and accoutrements."  They were
to have two brass guns, and appointed a chief Director, and four
assistants, with power to organize the foreign residents into a
force for mutual protection, and to make such other arrangements
as might be necessary." Captain Laplace tells us how far he
regarded these residents as his allies, when, commending their
loyalty, he replies" I am sensible, gentlemen, how much the aid of so many brave
English and Americans would secure still more the success of my arms;
but unhappily, to my regret, I am unable to furnish them with the
means of defence which they want; for all my men are to be employed in the attack on the town and the defence of the frigate.  I have
prepared forces sufficiently strong, that in giving a dreadful blow, the
French shall be the masters and the protectors of the town at the same
time. '
Doubtless it was the intention of the Post Captain and the
expectation of some of the armed enemies in the camp, that the
constituted authorities of the place should be French.
While this alliance was forming, the committee of vigilance
deemed it wise " to inquire of the native authorities in what
light they would consider the foreign residents, in case of
hostilities, whether as enemies or friends, whether they would be
left to their own resources, or whether they could depend on the
35




546


PROTECTION OFFERED BY THE PREMIER.


rulers for assistance in any measures which might seem advisable
in order to protect their lives and property from any attacks on
the part of the native population, who might break through the
restrictions which theybelieved the chiefs would impose."' In their
communication they said:' The committee have every confidence that the government will
pursue such a course as will render it unnecessary for the force, now
off the harbor, to proceed to extremities; but if such a calamity should
threaten us, we wish, in harmony with the constituted authorities
of the place, to be prepared to defend ourselves against the aggressions
of a lawless multitude."
The premier, with some perturbation, thus replied:c Gentlemen:-I have received your communication, and hasten to
express to you the sentiments entertained by the chiefs, at this place,
in regard to foreign residents. It is proper that we should protect the
subjects of other lands; and be to them instead of their own rulers,
inasmuch as this is enjoined upon us, to contribute according to our
ability to the safety of their subjects resident at these islands. And
were there no stipulations to this effect, I would have you understand
that it is my mind and pleasure to do it.  I have, therefore, sent a
herald through the streets, to command the people to keep quiet, to
avoid all disorder; especially within the enclosures of the foreigners.
s I am happy to comply with any reasonable plan which you may
meditate for the safety of the persons and property of all the foreigners
residing here. While I live, you shall lack nothing which will promote
your peace; but should I be taken away, it will devolve on my
friends to protect you. Should evil approach you from the sea, I have
no power over that, nor strength to assist you.  If any mischievous
natives should plunder you, I give them into your hands, during these
days, to determine their demerit, and when our perplexity is passed I
will see to it that they are justly punished.
" (Signed), KEKAULUOHI. 7
What then was the part of wisdom for the local authorities in
respect to the demands and threats of Laplace   If the law of
self-defence, if the usages of nations, if international law, give
the right to repel unlawful violence, it will hardly be questioned
that the natives had a right to muster all their force for resistance.
According to the established laws of nations they might have charged
and manned the guns of their forts, entered their stern protest
against the misrepresentations and unreasonable demands of the
manifesto, and proposed better terms for adjusting their differences;
and if they failed thus to satisfy theirfoe, they might have repelled force by force, and not allowed a boat's crew to land alive.
But if France was now determined to fall upon the nation or
despoil it of its independence wrongfully, what would she not
do if they had sunk her frigate at anchor, or killed or captured
her crew in battle in repelling an attack?  France had many
more ships of war and many men.      The premier judged that




ARTICLES OF AGREEMENT BETWEEN CAPT. L. AND THE KiNC. 547
"4wisdom is better than strength," and that negotiation with the
king of the French, after a partial surrender, would be safer than
warlike resistance against a naval officer who was unwilling to
hear any explanation, and who claimed to be acting in the name
of the sovereign of France.
Having collected $20,000, partly from their own funds on hand,
and partly from a loan, which he obtained at high interest, among
the foreign merchants, the governor carried it off to the frigate
with the dictated articles, signed by the premier and himself, but
not by the king, and ordered a salute from the fort.  The king
arrived from Maui, the next day. The sacred hours of the Sabbath were disturbed by martial bands from the Artemise, passing
through the streets with martial music and fixed bayonets, and
by a military mass, celebrated on shore, under the direction of
Mr. Walsh. The king saw and felt the degradation and mortification; and though he did not reverse the proceedings of the
premier and governor, and though he regarded the loss of $20,000
as a. matter hardly to be thought of in comparison of the infringement of his sovereignty, he is reported to have said, " They ought
to have waited till the war-club touched the forehead."
The French Post Captain and Consular Agent then presented
the terms of another treaty, some of which were unwelcome and
unworthy of a great nation-terms which would further despoil
the king or his sovereignty as to resisting the influx of intoxicating drinks and the offences of aliens-and which were urged
upon him, amid the excitements which the invasion of his rights
and the threat of war had occasioned.  And his hasty compliance, contrary to his convictions, his interest, and the prosperity of his people, can hardly be accounted for, except on the
supposition of his being panic-struck by the proceedings of
Laplace, in the name of the king of the French.
" Article 1st. There shall be perpetual peace and friendship between the king( of the French and the king of the Sandwich Islands.
" Article 2d. The French shall be protected in an effectual mai
ner in their persons and property by the king of the Sandwich Islands,
who shall also grant them an authorization sufficient so as to enable
them juridically to prosecute his subjects against whom they will have
just reclamations to make.
a Article 3d. This protection shall be extended to French ships
and to their crews and officers. In case of shipwreck, the chiefs and
inhabitants of the various ports of the Archipelago shall assist them
and protect them from pillage.  The indemnities for salvage shall
be regulated, in case of difficulty, by arbiters selected by both
parties.
"o Article 4th. No Frenchman, accused of any crime whatever, shall
be tried except by a jury composed of foreign residents, proposed by
the French Consul and approved by the government of the Sandwich
Islands.
" Article 5th. The desertion of sailors belonging to French ships




OBJECTIONABLE ARTICLES.


shall be strictly prevented by the local authorities, who shall employ
every disposable means to arrest deserters, and the expenses of the
capture shall be paid by the captain or owners of the aforesaid ships,
according to the tariff adopted by the other nations.
' Article 6th. French merchandises or those known to be French
produce, and particularly wines and eaux de vie (brandy), cannot be
prohibited, and shall not pay an import duty higher than five per cent.
ad valorem.
" Article 7th. No tonnage or importation duties shall be exacted
from French merchants, unless they are paid by the subjects of the
nation the most favored in its commerce with the Sandwich Islands.
' Article 8tf. The subjects of King Kamehameha Il. shall have a
right in the French possessions to all the advantages which the French
enjoy at the Sandwich Islands, and they shall moreover be considered
as belonging to the most favored nation in their commercial relations
with France.
"Made and signed by the contracting parties the 17th of July, 1839.
" (Signed),     KAMEHAMEHA III.
C. LAPLACE,
" Post Capt. Commanding the French Frigate 1' Artemise."
The fourth article, if duly ratified by the two governments,
gives to any French consul the power to prevent the punishment
of Frenchmen, for no court of his Hawaiian majesty could try a
Frenchman, accused of crime, if his consul could not or would
not propose a jury to suit himself, or should persist in proposing
one of aliens, which the government could not approve. Any
number of Frenchmen, then, might, with the connivance of
the consul, set Hawaiian law at defiance to any extent, by depredations on the other foreigners or on the native community.  Even the regicide and the killer of heretics might hope
to escape. The king, who was but a youth, though he objected
to this article, did not see the extent to which it would curtail
his power or throw it into the hands of aliens.
To the sixth article there were most obvious objections. The
Ilers had seen the mischief arising from intoxicating liquors,
and had laid a heavy duty on wine, prevented the distillation
of spirits in their own country, and inhibited their importation.
To prostrate those regulations, and open the flood gate now to
intemperance, might be disastrous both to the health and morals
of the nation, and equally so, perhaps, to the rum-loving portion
of the community from abroad, and would defraud the government of a portion of revenue justly due, if such products were
to be imported by foreigners.  If France, or rather the French
consul, the Romish priests, and a part of the residents, and others,
must be permitted to bring brandy and wine, why should the
French government object to allowing a reasonable duty of fifty
or five hundred per cent.?
A staunch apologist for this new policy said, " Capt. Laplace
was perfectly justifiable in insisting that the wines and brandies




REASONS FOR ADMITTING BRANDY.


549


of France should not be prohibited; those constitute the principal articles of French produce, (exports?) and the interest of
that country required that every country should be open to receive
them.' Was it then necessary that his Hawaiian majesty and all
other governments should be governed by the interest of the French
in opposition to their own? On that false principle only were
the severe measures of Laplace justifiable.   But France is too
magnanimous to maintain or admit such an absurdity; and Laplac~e himself affirmed that " the French government had respect
only to the advantage of all civilized nations." And the French
consul admitted that " it was very little to the interest of France
that brandy should be free, but intimated that further punishment
on the Hawaiians was admissible for their former treatment of
the French."   But it could hardly be believed that the French
government, knowing the injustice of these two articles, and
the king's earnest objections to them, would ratify and make disgraceful, a treaty, honorable, in other respects, to both countries.
The suggestion that if he refused to sign the treaty as it was,
he would surely have trouble, had undue influence with the king
and his inexperienced and alarmed friends around him.       That
kings should have trouble, while the world is so wicked, whether
they yield to unjust claims or not, is a matter to be expected of
course: and if it was the will of the French to bring brandy and
wines to the islands on their own terms, Laplace had taught his
young majesty that he could not enforce the existing laws against
it, and " conserve friendship with France."       He, therefore,
yielded, though with a sense of injury, not easily relieved.
The silence of his missionary friends at this important juncture
has been seriously called in question by moral men, so strong is
their repugnance to that disastrous anti-temperance measure.
Even the courteous commander of the U. S. Exploring Expedition maintains that the missionaries, as true friends of the nation,
and teachers of Christian morals, having stood aloof while Capt.
L. was forcibly urging the claims of the Catholic priests, ought
now to have interposed their objections and influence to prevent
him from securing the free admission of brandy also. But if
they had a right to interpose at all, it is questionable whether any
of them, except his interpreter, knew the danger of his being
thus ensnared till he had given his name.     His own customary
counsellors among the high chiefs, or intelligent people, would
doubtless, had they been allowed the opportunity, have remon* " There can be little doubt, that the original suspension of this traffic in relation to which the American missionaries were known to have exerted an active influence, had much greater influence in placing these faithful ministers of the cross out
of the pale of that protection which the laws of civilized warfare always give to noncombatants, than all other causes combined; and that the commander of the Artemise,
if not the French Government itself, was actually deceived by the false representations of those who were or wished to be engaged in the demoralizing business equally
destructive to the temporal and eternal welfare of the human race."-[Report by Chancellor WalwoIth.]




ENTRANCE OF ROMISH PRIESTS.


strated against these provisions of the treaty, and against which
the king should have stood firm, " till the war-club had struck the
forehead."*
It is the boast of civilization and Christianity that they recognise the sisterhood of nations, so that the powerful and the weak,
the great and the small, may dwell side by side in the enjoyment
of equal rights of sovereignty and independence, so long as they
respect the authority of international law. But French naval
officers in the Pacific have violated the great compact of nations,
repudiated the claims of international law, in respect to the
Sandwich and Society Islands, and struck down the shield that
had saved them, even before they were evangelized.
Laplace did indeed say in his manifesto, with the appearance of honor, " It is without doubt the formal intention of France
that the king of the Sandwich Islands be powerful, independent
of every foreign power, and that he consider her his ally."
Why then should he proceed to despoil him of the power which
properly belonged to him?     Was it a mere formal intention,
announced with a show of honor to secure confidence and respect
for the moment, while no sincere intention existed, or was supposed to be proper or politic in the case. Subsequent events
must show whether " France intends the king shall be powerful
and independent."
The Clementine, belonging to Mr. J. Dudoit, soon brought from
Valparaiso Romish ecclesiastics-the Bishop of Nilopolis and
three priests, including Mr. L. Maigret, with the paraphernalia of
Romish delusion, or imposture, and intoxicating liquors, before
sternly resisted by the rulers.
Among the "brave English and Americans Ad on whose cooperation the Post Captain had relied for the success of his arms,
while trampling on the principles both of civil and religious
liberty, one of the former and five of the latter sent him a letter
of thanks and adulation, and commended for imitation "the
manly, noble, disinterested, example " which he had set for " the
simple, confiding children of nature, so long deluded by designing and interested counsellors!"
But the friends of law and order, the friends of the independence of the Hawaiian nation, and of the protection of American
citizenship in the persons of missionaries, were justly shocked
with what they regarded as the outrageous, oppressive, and
calumniating proceedings of that naval commander.
* A gentleman then on the ground thus notices this measure:-" This was
brought to him at five o'clock P. M., on the 16th, and he was required to sign it by
breakfast the next morning. No amendment of the objectionable features was
allowed; it must be signed as received, or not at all. The king desired time to
consult with his counsel; this was refused. Neither the consul nor Laplace dared
openly to commit themselves by saying to him, that if he refused, war would ensue:
but it was bandied about among his attendants, so as to reach his ears, that in such
an event, there would be no end to the trouble; that this frigate would be succeeded
by a larger force, and ultimately his island would be taken possession of. It was a
successful design to entrap the king through his fears."-[Jarves' History.]




VISIT OF THE EAST INDIA SQUADRON.


551


Soon after the departure of the Artemise, with 20,000 dollars
of the people's money, and other spoils, there came into the same
port two vessels of war from the United States-the frigate Columbia, Corn. Read, and the John Adams, Capt. Wyman-too
late indeed to check the rashness of their predecessor, but not
too late to turn his mistakes to good account. These ships came
from a land of freedom, and a land of Bibles; and the authority
of Scripture, the sanctity of the Sabbath, and the duty of obeying God, were acknowledged by those who held commissions on
board: and the power of the same Gospel, which was subduing
the nation to Christ, had been specially felt by some on board
while passing through the Atlantic, Indian, and Pacific Oceans.
The missionaries were as desirous as others were afraid to have
these men investigate and report their case onward from 1826,
when Captain Jones had opened his eyes and ears to whatever
opposers might wish to present against them. They earnestly
and repeatedly requested Corn. Read to make a careful investigation of the ground on which they had been proscribed by a
French officer, and either in person or by a board of officers
under his appointment, to consider the questions whether they
had by any act or acts, instruction, influence, or course of life,
lost their American citizenship, or forfeited the protection of the
United States, and whether, as a body or as individuals, they were
in any way the authors, or blamable cause, of any persecutions
at the islands. This they urged not only on their own account,
but for the benefit of their countrymen of whatever calling, for
if the principle on which they had been proscribed and threatened
with hostilities were to be established and allowed, the interests
of all Americans there were in jeopardy. But several important
reasons led Cor. Read respectfully to decline, while he assured
the missionaries he considered them entitled to his protection,
and that he could not believe they had acted or meant to act as
the enemies of France. The officers necessary to compose the
court of inquiry were employed in a court-martial, after which
the season was found to have advanced too far to allow sufficient
lime for the required service.
But after a visit of about five weeks, high-minded and intelligent officers of the squadron voluntarily authorized the publication of an account of the proceedings connected with the visit
of the Artemise, drawn up with fairness and ability by Mr. S. N.
Castle, and also gave to the world their own opinions and testimony in opposition to Laplace and his coadjutors and admirers:
( We, the undersigned, officers of the United States East India
Squadron, having, upon our arrival at this place, heard various rumors
in relation and derogatory to the American mission at these islands,
feel it be due, not only to the missionaries themselves, but to the cause
of truth and justice, that the most unqualified testimony should be
given in the case; and do, therefore, order one thousand copies of
the annexed article and correspondence to be printed for gratuitous




552


TESTIMONY OF THE WARD-ROOM OFFICERS.


distribution, as being the most effectual mode of settling this agitated
question in the minds of an intelligent and liberal public.
"' Being most decidedly of opinion that the persons composing the
Protestant mission of these islands are American citizens, and, as such,
entitled to the protection which our government has never withheld,
and with unwavering confidence in the justice which has ever characterized it, we rest assured that any insult offered to this unoffending
class will be promptly redressed.
" It is readily admitted that there may be in the operation of this,
as in all other systems in which feeble man has any agency, some
objectionable peculiarities; still, as a system, it is deemed comparatively unexceptionable, and believed to have been pursued in strict
accordance with the professed principles of the society which it represents; and it would seem that the salutary influence exerted by the
mission on the native population ought to commend it to the confidence
and kind feelings of all interested in the dissemination of good
principles.
GEORGE A. MAGRUDER, Lieut. JOHN HASLETT, Surg. of the Fleet.
ANDREW H. FOOT, Lieut.           JOHN A. LOCKWOOD, Surgeon.
JOHN W. TURK,* Lieut.            DANGERFIELD FAUNTLEROY, Pursr.
THOMAS TURNER, Lieut.            FITCH WV. TAYLOR, Chaplain.
JAMES S. PALMER, Lieut.          ROBERT P. PEGRAM, Master.
EDwD. R. THOMPSON, Lieut.        JOSEPH BEALE, Ass't. Surgeon.
AUGUSTUS H. KELTY, Lieut.        J. HENSHAW BELCHER, Prof. Math.
GEORGE B. MINOR, Lieut.          ALEX. G. PENDLETON, Prof. Math.
" Honolulu, Oahu, November 1, 1839."t
The American consul, who had just succeeded Mr. J. C. Jones,
appealed to his majesty on the main question, as follows:" United States Consulate,
"s Sandwich Islands, Oct. 26th, 1839.
c Sir:-As the opinion seems to be to some extent entertained that
American citizens residing in the Sandwich Islands as missionaries,
under the patronage of an Incorporated Institution of the United
States, have exerted a controlling influence upon the framers of the
laws of this country, I have very respectfully to inquire, if they have ever
* Now LIVINGSTON.
t " The commissioned ward-room officers of the squadron, with but few exceptions,
subscribed the letter which effectually nullifies the malicious reports sent abroad
with anonymous signatures in a scurrilous paper, formerly called the Sandwich
Islands Gazette, but now appearing as the Sandwich Islands Mirror. Several copies
of the letter being struck off, that the objections might be met by the officers themselves, produced a temporary excitement. The French consul addressed a communication to Commodore Read, purporting that he had been informed of the publication
of a letter by the officers reflecting on the character of Capt Laplace and the French
government, and as the representative of that government deemed its notice incumbent on him. On reading it, and hearing an explanation of the motives giving rise
to the letter in question, the commodore, deeming it unexceptionable, stated that he
could take no measures to suppress it. The French and English consuls, with the
residents, were distinctly given to understand, that the letter originated solely with
the officers of the squadron, not an individual on shore suspecting their intention
until it was subscribed, and that it contained a full and free expression of their
opinions for which they were responsible, and from which they should not recede."
-[Letter of A. H. Foot, Nov. 2, 1839-New York Observer.]




CORRESPONDENCE OF THE A. CONSUL AND THE KING. 553


had any voice in the passage of laws affecting the interests of other foreigners, and particularly whether they ever had anything to do in the
measures adopted by your government for the prevention of the intro
duction of the Catholic religion into the country. And whether in the
treatment which has been shown to any subject of the government of
France, they have directly or indirectly recommended the course pursued by your government, and also, whether in the attempts made
under your authority to suppress the public exercises of the Roman
Catholic religion on the part of your own subjects, they have countenanced those attempts. If they have in any of these respects controlled the action of your government, will you be pleased to inform me
very explicitly in what manner and to what extent.  An early reply
will be a favor.
'" With the highest considerations, I have the honor to be,
' Your Majesty's most obt. servt.,
' P. A. BRINSMADE,
"' United States Consul."
To His Majesty, KAMEHAMEHA III.,
" King of the Sandwich Islands."
Severely censured and chastised as the king had been on the
allegation of intolerance, he had now the opportunity to throw
responsibility on the Christian teachers of the nation. But in the
manly assumption of responsibility in respect to the acts of his
government, he exonerates them, and gives them credit for using
their influence not to aid oppression, but the acquisition of useful
knowledge, and the prevention of intemperance, and persecution
for religious opinions, and also proposes an investigation.  His
reply, an index to the natives' advancement, is thus translated:
" Kauwila House, present residence of the 2
" King of Hawaii, Oct. 28th, 1839.
" My respects to you, the American Consul.
" I have received your letter asking questions respecting the American missionaries, supposed, by some, to regulate the acts of my government under me; I, together with the chiefs under me, now clearly
declare to you, that we do not see anything in which your questions are
applicable to the American missionaries. From the time the missionaries first arrived, they have asked liberty to dwell in these islands;
communicating instruction in letters and delivering the Word of God
has been their business.
" They were hesitatingly permitted to remain by the chiefs of that
time, because they were said to be about to take away the country.
We exercised forbearance, however, and protected all the missionaries,
and as they frequently arrived in this country, we permitted them to
remain in this kingdom because they asked it, and when we saw the
excellence of their labors, then some of the chiefs and people turned
to them in order to be instructed in letters, for those things were, in
our opinion, really true.
" When the priests of the Romish religion landed at these islands,
they did not first make known to us their desire to dwell on the islands,
and also their business. There was not a clear understanding with




554


OPINIONS OF THE CHIEF MAGISTRATE.


this company of priests as there was with that; because they landed in
the country secretly without Kaahumanu's hearing anything about their
rmaining here.
" When the number of the followers of the Romish religion became
considerable, certain captains of whale-ships told Kaahumanu of the
evil of this way, and thus Capt. D... informed me of a great destruction in Britain in ancient time, and that his ancestors died in
that slaughter, and he thought a like work would soon be done here.
That was the company who informed us of the evil of the Romish
religion, and also a certain French man-of-war, and a certain British
man-of-war approved of what we did.
" In as much as I do not know of the American missionaries having
had anything to do in my business with the chiefs, I have, therefore,
inquired of them the chiefs, and they say, no, in the same manner as I
now say no, to you.
" Some of them, however, have told me of having known certain
things done by certain missionaries, viz., what Mr. Bingham said to
Kaahumanu, " I have seen some people made to serve at hard labor on
account of their having worshipped according to the Romish religion.
Whose thought is that?' Kaahumanu said to him, L Mine.' Then
he that spake to her objected quickly, saying, ' It is not proper for
you to do thus, for you have no law that will apply.'  When he said,
that, then Kaahumanu immediately replied to him with great strength,
The law respecting idolatry; for their worship is like that which we
have forsaken.' Mr. Clark also, and Mr. Chamberlain spoke to Kinau
while Kaahumanu was yet alive, and objected to said conduct, and
afterwards Dr. Judd. And at a certain time Mr. Bingham and Mr.
Bishop disputed strongly with Kinau on account of the wrong of punishing those of the Romish religion.
" And now, in Kekauluohi's time, Mr. Richards disputed strongly
with Kekuanaoa, urging the entire abolition of that thing, and that
kindness should be bestowed on them, that they might be pleased,
giving them also an instructor to teach them the right way; and thus,
also, he said to Kekauluohi and to me.
And afterwards, when Mr. Bingham heard by Mr. Hooper that
certain women were confined in irons at the fort, he went immediately
and made known to Kekuanaoa the wickedness of their confinement for
that thing, and when Kekuanaoa heard it, he immediately sent a man,
and afterwards went himself to the fort to set the prisoners free, for
their confinement was not by order of the chiefs.
" Should it be said by accusers that the American missionaries are the
authors of one law of the kingdom, the law respecting the sale of rum,
or if not, that they have urged it strongly, I would say, a number of captains of whale-ships commenced that thing, thousands of my own people
supported them, and when my chiefs saw that it was a good thing, they
requested me to do according to the petition of that company, and when
I saw that it was really an excellent thing, then I chose that as a rule
of my kingdom.
"C But that thing which you speak to me of, that they act with us, or
over-rule our acts, we deny it, it is not so.
" We think that perhaps these are their real crimes: Their teaching
us knowledge.   Their living with us, and sometimes translating




NORTH AMERICAN REVIEW.


555


between us and foreigners. Their not taking the sword into their hand
and saying to us with power, stop, punish not the worshippers in the
Romish religion.
" But, to stand at variance with, and to confine that company, they
have never spoken like that since the time of Kaahumanu I., down to
the time that the Romish priest was detained on board the Europa.
" I think perhaps these things are not clear to you; it would, perhaps, be proper, therefore, that the American missionaries should be
examined before you and Commodore Read, and us also.
"' Thus 1 have written you with respect.
" (Signed)            KAMEHAMEHA III."
The ironical reproof to missionaries is a keen rebuke to their
calumniators, while the right to punish the disloyal is not renounced. 
The North American Review and the American Board expressed the sense of the enlightened American public on the main points
in question.  The former says:" Was it ever heard before that the legitimate government of an independent state has not a right to declare that an alien religion shall
not be taught by aliens within its borders?... France had no right
to force missionaries on the Sandwich Islands to reclaim them from the
bloodiest and most impure idolatry.... We think the moral
judgment as well as the international law of the world will recognise
the sacred right of a people, in so interesting and critical an era in
the history of its efforts and opinions, to be let alone."
The language of our Prudential Committee on the treatment of
their missionaries, is as follows:" And what had these missionaries of the Board done to call forth
the proclamation of outlawry which was issued against them?  The
reason assigned by the French officer is that they directed the counsels
of the king of the Sandwich Islands, influenced his conduct, and were
the true authors of the insult given to France. He holds them to be
the real authors of whatever the government of the islands had done
adversely to the papal interest. This is not the place for the Committee
to go into a formal defence of the missionaries on this point.  But
they certainly will interpose for the defence of their brethren, whatever
force there is in their own positive declaration that Capt. Laplace had no
proper evidence of what he asserts, and that his assertions are untrue."
On the same point, a committee of the Board, Chancellor Walworth being chairman, say:"c Your committee, upon examination of the subject.,re gratified to
* ' Whatever appeared to them as idol-worship was considered the sign of disloyalty, hence the authorities insist upon it that they have punished only for idolatry according to a law which existed a number of years before the Catholics came to the
islands. It was in 'l.eir estimation,merely a political offence, having nothing to do
with the merits or demerits of religion, any further than it affected their political institutions, and therefore not entitled to the name of religious persecution.-S. N. C."
[Polynesian, Vol. 2, p. 74.]




556


VIEWS OF THE AMERICAN BOARD.


find these devoted missionaries of the Cross cannot, with justness, be
charged with having done anything inconsistent with the spirit of our
free institutions and their strict duty in this respect.  As faithful
Protestant missionaries and teachers, it was as much their duty to warn
the people of their charge against what we believe to be the great and
leading errors of the Romish church, as it was to inculcate the doctrine of the Holy Trinity, and that there is no hope of salvation to
fallen man, except through the redeeming blood of a Divine Mediator.
" The utmost that can be charged upon your missionaries there, is,
that all of them did not actually interpose their influence to prevent
the Catholic religion from being proscribed by the government, as tending to restore idol-worship which had been prohibited, and to which,
it was supposed, by the Sandwich Islanders, to be in some measure
assimilated."
The Board united in adopting the following:" Resolved, that in the opinion of this Board, no just grounds of
complaint existed against any of its missionaries in relation to the professed cause of the visit of the French frigate, l'Artemise, to the Sandwich Islands, in July, 1839."'
Will civilized nations accept the interference of Laplace as a
favor to them?  Will the civilized world look with indifference
upon this interesting struggle,-the rulers of the islands, on the
one side, enduring with unusual patience and forbearance, unlawful encroachments, yet with manly energy, refusing to receive
the last and stereotyped edition of Romanism and foreign spirits;
and on th.e other, the sleepless cunning of Jesuitism, the proud
assumptions of the Potentate of the Seven Hills, and the naval
power of the citizen king, all attempting to force the admission
of the teachers of eschewed error upon those carefully guarded,
but still defenceless shores, and to open the flood-gates of inundation and ruin? Such meekness, and wisdom, and reasonable
opposition to immeasurable wrong-doing, on the part of the weak,
with right on their side, and such contempt of just rights and
claims, and such abuse of power rarely paralleled in the history
of the world, on the part of the strong, will, where true virtue
and honor dwell, naturally call forth deserved sympathy for the
Hawaiian race, and awaken zeal in the wise and good 'to put an
end'to such tyranny, and to pour evangelical light into the dark
places of the earth, till neither this " fatal error,") nor pagan delusion, nor vile intemperarce, nor grievous oppression, shall find
favor among the great, or viLctms among the weak.
Many in C-eat Britain and France, looked with deserved indignation on the outrages committed by the French against the
Protestants in the Pacific. Among those who take a noble stand
against them, is Count Agenor de Gasparin, a young French nobleman, Master of Petitions, and -member of t'le Chamber of
Deputies. Speaking of the attack on the Sandwich Islands, in a
work which he published, he earnestly says:



COUNT AGENOR DE GASPARIN.


557, Ah! we are cowards; in that immediately after such a crime,
French [Protestant] missionaries did not depart for Honolulu, and
that we have not since lifted up our voice daily to denounce that savage act, that incredible abuse of our flag. The true love of the Gospel, as well as the true love of France, would have suggested another
course. Strong and unceasing protests should have rendered for ever
impossible the repetition of such barbarous eeds; deeds to which the
public conscience would then have put an ed, by judging them as severely as we ourselves.  But, at least, the consequences of that inauspicious day serve as a most serious warning to our church-that for
three years we have seen the Christian government, the independent
government of the Sandwich Islands, obliged to bow its head under the
outrages of a people ordinarily noble and generous!
" That government believed it to be its duty to use against the
Catholic missionaries a right, which it would have been more liberal,
doubtless, not to have exercised, but which has never been denied to
the Catholic States of the South of Europe, when they have armed
themselves against Protestant missionaries.  It did not forbid the
French to enter its territory, but only French ecclesiastics coming to
exercise their ministry, and to contend against the established religion;
just as it is not to the French that the Roman or Neapolitan States
deny admission to their territory, when they interdict French pastors
coming to exercise their ministry, and to oppose the established religion.
" But it was not principle which led to this conduct.   It was
prejudice.  It was hatred. There has been a monstrous alliance between the policy of the State and a religion which is no longer that of
the State.  The violence which installed the Romish worship in all its
pomp, in the midst of a nation but recently won over to a true, spiritual worship, at the same time opened its ports to spirituous liquors
from France. The same day two prohibitions were removed under the
menace of our guns, that relating to Catholicism, and that relating to
brandy!
" This last act serves to characterize the expedition. No one, in fact,
can be ignorant of the moral and physical ruin which brandy has always
produced among a savage people, and the scenes of debauchery which
immediately followed the ratification of our infamous treaty, are a
commentary too eloquent to need any other.
" But, though its first effects have been deplorable, the eternal Word
of our God is sufficiently powerful to put a stop to them.  It will not
shrink before Rome, nor before the accursed traffic which the French
Consul and others have not feared to undertake.  It will fortify consciences but little disciplined, before which a subtle heresy attempts
to cast new difficulties. It will recover, it will raise, it will regenerate
those who are hurried away by their baser passions. Is not what it has
already done for the Sandwich Islands an earnest of what it will yet
accomplish there? Where can we find in the annals of government a
social transformation which can compare with that which sixty poor
American missionaries have effected among 130,000 savages?  The
sailors who calumniate them, forget to compare the security which they
enjoy there now, with those fierce and sanguinary traits which formerly
rendered so terrible those copper-colored and tattooed tribes, among




558


MR. MACDONALD.


whom the illustrious Cook lost his life. It is only necessary to mention
it to vindicate the work accomplished at the Sandwich Islands.      It is
enough to point to men who formerly treated women as creatures of an
inferior order, who neither suffered them to sit at the same table, nor
to eat from the same dishes with themselves; who sustained towards
them no other relations than those of libertinism; but who now, through
the influence of married missionaries, understand the sanctity of the
marriage tie, respect th: wives, and taste, for the first time, the sacred joys of the family.   *    '*    It is enough to point to those who
formerly destroyed more than one half of their offspring, but who now
encourage them with tender solicitude and love.     It is only necessary
to enumerate the schools, the presses, the journals which are established in a country where so lately the language was neither written nor
formed, and where now Bibles and tracts are printed, and everywhere
distributed among more than 10,000 readers. It is enough to enter the
churches, or to walk the street on the Sabbath.    Everywhere, in spite
of the disorder which the French have produced, we discover both
outward respect for religion, and true conversion of the heart.
" Such are the fruits of those Protestant missions, so much decried,
and against which it is still so popular, in France, to bring the most
odious accusations.   Let those who accuse them, examine before they
attack.   Let them compare before they proclaim, as they are wont,
the immense superiority of Roman Catholic missions."*
The illness and death of Mr. McDonald were among the afflictions of the mission at this period.       But having trusted      in
Christ, and consecrated himself to his service oon the missionary field, yet being called to leave it ere three years had completed their course, he honored the Lord in the trying hour by
the simplicity and strength of his faith, and the Lord was with
him when heart and flesh failed. As he descended to the Jordan
he exhorted his fellow laborers to be faithful to their own souls,
to the people, and to God. In parting with his little children,
on their behalf' He sought, with look that seemed to penetrate
The heavens, unutterable blessings, such
* The following may illustrate the nobleman's remark, and afford some apology
for the mistakes of Frenchmen respecting the Sandwich islands-" The holy and
consoling exercises of the Catholic priests were contrasted with the cold preaching of
the Protestant ministers and the disinterested labors of the first with the covetousness
of the second. The Methodists have always been the same in this last respect; but in
some things they have seen fit to change their sentiments. Hitherto they had taught
that baptism is not necessary in order to salvation; but May 7th, 1838, they declared
that it was necessary for all the world to be baptized. They also established a certain
kind of public confession, but wholly for their own advantage. Each of the natives
was to come into their assemblies and tell some of his faults before all the world He
was then to give some money, vegetables, poultry, or something else, and so receive
absolqtion..... None of our dear neophites have been sentenced to capital punishment, nor to any of those tortures so common in the history of the first martyrs; for
that is not the disposition of the kanaakas. And, besides, the Protestant ministers, according to whose mnind everything continues to go on in these islands, take good care
not to permit it; they are afraid the shedding of blood would render them odious; and
their chief care, after that of persecuting, is to prevent compassion from declaringf
itself in favor of their victims." [Annals of tke Tr. de Pirop. de la Foi, at Lyons.]




HAWAIIAN POETRY.


559


As God to dying parents only grants
For infants left behind them in the world."
The brethren and sisters around his couch, at his request, sang
the sweet hymn:-; Rock of Ages, cleft for me,
Let me hide myself in thee. "
He responded with the emphasis of faith' Thou must save and thou alone,
Simply to thy cross I cling."
He closed his earthly mission September 7th, 1839.
Soon a young missionary child, Gerrit P.. Judd, Jr., was called
to leave his parents, sisters, and brothers, being seized with a singular disorder, which no remedies could arrest, and in about a
week closed his young career of promise, Nov. 13th, 1839, at the
age of ten years and eight months.  When the dear child, distinguished for intelligence and activity, saw that he must die, his
parting counsels to his little companions, urging them to be prepared to meet him in heaven, were both melting and consoling,
and helped his afflicted parents to say, when they had prepared
their first born for the grave, " The Lord gave, and the Lord hath
taken away, and blessed be the name of the Lord."
The following beautiful elegy was written on the occasion in
the Hawaiian language by Hoohano, a native student of medicine,
then in delicate health, who had been instructed at the Mission
Seminary, and who soon followed his little friend along his
" lonely pathway," both leaving some evidence of having been
reconciled to God through the death of his Son.
Hawaiian poetry is not accurately measured, either in respect
to the succession of feet, or the length of the lines; nor did it
exhibit, prior to the introduction of sacred hymns by the missionaries, any chiming at the end of the lines. As the Hawaiian songs
were unwritten, and adapted to chanting rather than metrical
music, a line was measured by the breath; their hopuna, answering to our line, was as many words as could be easily cantilated
at one breath.
Though this piece has no more measure or chime than the
compositions of the ancients or of Ossian, yet every line of it is
poetry, and of no inferior order compared with the ancient Greek
and Latin odes.  It is one of many respectable specimens of
poetic composition, among the instructed Hawaiians, of a Christian character and salutary tendency:L Farewell to the beautiful flower of the Doctor's garden!
It has fallen and vanished away.
The flower that budded first did blossom fair;
Its splendor was seen; its fragrance exhaled:
But the burning sun came, and it withered,
And that beautiful blossom has fallen!




560


ELEGY ON G. P. JUDD) JR.
The occupant of the garden then wondered
That a single flower should have fallen.
He sought it, but found it not again; it was gone;
It had perished; it had mingled with the dust.
Alas! what a pity for the flower plants,
Which grow up well, and lo! they are withered!
All the flowers bowed their head, smelling the fragrance,
They stood around in great sorrow.
Alas! alas! 0 my blossom that has fallen!
The chief tenant inquired of his landlord,
What thinkest thou concerning this flower
Which thou did'st plant in my border?
The Lord replied,
I have taken away the image of all its glory;
Its bud has fallen and is mingled with the dust.'
How beautifully did the plants flourish!
Compassion great for the tenant resident,
Mourning and searching with great lamentation!
Whither, O Gerrita, hast thou gone?
When wilt thou return to thy birth-mates?
Alone hast thou gone in the way that is lonely;
Thou hast gone a stranger by an unknown path.'
O Gerrita, Gerrita! Behold we all
Are falling flowers, and soon shall fall.
Where art thou? Go thou, and be a kind welcomer for us all.
0, Gerrita, Gerrita! thou goest at the pleasure of thy Lord,
And none can forbid thy design. Go thou,
Travel on, till thou art wholly gone, along the lonesome pathway:
Then ascend the ladder of God,
And pass within the glorious walls of Jerusalem;
And enter into the peace of God's kingdom.
Thou art singing hymns with good angels;
A never-ceasing employment is thy employment there.
rrita Gerri Grrta!
Deeply we mourn that we cannot behold thee:
For ever hast thou gone from our sight,
And wilt return hither no more.'




CHAPTER XXV.


TWENTY-FIRST YEAR OF THE MISSION, FIRST OF THE CONSTITUTION, AND EIGHTH OF KAMEHAMEHA III.-1840.
The translation of the Bible-The Hawaiian constitution-Progress of the great
revival-State of the churches-Departure of a pioneer missionary.
THE spring of 1840 was a new era in the progress of the nation.
A written constitution, or declaration of rights, and a new code
of written laws were framed by the instructed natives, carefully
discussed, and in the course of the year adopted. The mission
rejoicing in every effort of the rulers to secure the just rights of
the people, to encourage industry and thrift, to restrain vice and
punish crime, took encouragement from this evidence of progress
probably more than the mass of the people themselves.
The supposition that the limiting of the rulers by written and
equitable laws would at once annihilate the burdens of the people,
would be unreasonable. Educated native judges and attorneys,
enlightened jurors and government officers are requisite, in order
to honor and execute a well devised system of statute law in
connexion with the existing common law that ought not to be
annihilated.
In putting on the untried armor of their new system even
gradually, there were, of course, difficulties not instantaneously
to be overcome. Few men, even in enlightened countries where
published laws are voluminous, thoroughly understand the principles of law so as to be trusted with its application, in cases
even of frequent occurrence, without a learned jurist to instruct
them in the particular cases. At the islands, some of the elder,
more experienced, valuable chiefs, but not educated as civilians,
were employed to fill important offices. But, though they possessed considerable tact and sagacity in following the established
system, they were slow to comprehend, and slower still to execute a new system of law, and sometimes made so incorrect an
application, as to throw discredit on the law itself, or on the
whole remodelled system.
Advance in legislation was made from year to year, before a
constitution was written out. Care was taken to instruct the rulers
of the islands as to the basis of personal rights, i. e., the gift by
God, and the earnings of personal labor, physical and mental.
Every man derives his right to life and liberty directly from God;
but the right to anything else of which he can justly claim possession must be the result of human effort. But how far does per36




562


THE HAWAIIAN CONSTITUTION.


sonal labor give a personal right to its products? The general
maxim urged by some, that what a man makes is his own,
admits of exceptions, and the chiefs thought they could see
such exceptions, because in communities, private interests
must not be pursued to the destruction or detriment of public.
A manes right, therefore, to the products of his own labor may,
in some instances, be disputed. If he makes noxious articles
which the interests of the community require should be prohibited, if in opposition to the will or weal of the State he makes
a destructive liquor, a distillery, or anything that proves a
nuisance; if he builds a house or a fence of another's materials,
or on another's premises; or if he needlessly makes something
for himself during the time belonging to the government, to
parents, to guardians, to masters, to landlords, or to God, his
right to such things might be questioned by the community.
In the Hawaiian bill of rights, the chiefs endeavored to incorporate in few words the general basis of personal rights, both of
the chiefs and common people, and to guard against perversion;
and this they have accomplished with, perhaps, as much precision
and consistency as the Americans, who affirm " that all men are
born free and equal, possessing certain inalienable rights, life,
liberty, and the pursuit of happiness."
With distinguished and commendable care do the Hawaiians
of 1840 acknowledge the paramount authority of God, in which
Kaahumanu had set them a noble example, and the importance
of an unwavering purpose in legislation not to contravene his
Word.
The following translation I have made with care from the
original, published at the islands as the Constitution of 1840:"c God has made of one blood all the nations of men, that they
might alike dwell upon the earth in peace and prosperity. And he has
given certain equal rights to all people and chiefs of all countries.
These are the rights or gifts which he has granted to every man and
chief of correct deportment,-life, the members of the body, freedom
in dwelling and acting, and the rightful products of his hands and
mind: but not those things which are inhibited by the laws.
" From  God also are the office of rulers and the reign of chief
magistrates for protection; but in enacting the laws of the land, it is
not right to make a law protecting the magistrate only and not subjects; neither is it proper to establish laws for enriching chiefs only,
without benefiting the people, and hereafter, no law shall be established
in opposition to the above declarations; neither shall taxes, servitude,
nor labor, be exacted without law of any man in a manner at variance
with those principles.
CC PROTECTION FOR ALL.
"' Therefore let this declaration be published in order to the equal
protection of all the people and all the chiefs of these islands while
maintaining a correct deportment, that no chief may oppress any




PRINCIPLES OF CIVIL AND RELIGIOUS LIBERTY.


563


subject, and that chiefs and people may enjoy equal security under
the same system of law; the persons, the lands, the dwelling enclosures, and all the property of all the people are protected while
they conform to the laws of the kingdom, neither shall any of these
be taken except by the provisions of law. Any chief who shall perseveringly act in opposition to this constitution, shall cease to hold his
office as a chief of these Hawaiian islands; and the same shall apply
to governors, officers of government, and land agents. But if one
condemned should turn again and conform himself to the laws, it
shall be in the power of the chiefs to reinstate him in the standing he
occupied before his trespass.
~ FOUNDATION OF LAWS.
" According to the principles above declared, we purpose to regulate this kingdom, and to seek the good of all the chiefs and all the
people of these Hawaiian islands. We are aware that we cannot succeed by ourselves alone, but through God we can; for he is King over
all kingdoms, by whom protection and prosperity may be secured;
therefore do we first beseech him to point out to us the right course,
and aid our work.
" Wherefore resolved:
I. No law shall be enacted at variance with the Word of the
Lord Jehovah, or opposed to the grand design of that Word. All
the laws of this country shall accord with the general design of God's
law.
"II. All men of every form of worship shall be protected in their
worshipping Jehovah, and in their serving him; nor shall any one be
punished for merely neglecting to serve God, provided he injures no
man, and brings no evil on the kingdom.
" III. The law shall support every unblamable man who is injured
by another, all shall be protected in every good work, and every man
shall be punishable who brings evil on the kingdom or individuals.
Nor shall any unequal law be established to give favor to one through
evil to another.
" IV. No man shall be punished unless his crime be first made to
appear, nor shall he be punished without being examined in the presence of his accuser; when the accused and accuser have met face to
face, and the trial proceeds according to law, and guilt is established
before them both, then punishment shall follow.
" V. It shall not be proper for any man or chief to sit as judge or
juror to try his own benefactor, or one directly connected with him.
Therefore if one is condemned or acquitted, and it shall soon be known
that some of the triers acted with partiality to favor whom he loved,
or perhaps to enrich himself, then there may be a new trial before the
impartial.
c EXPLANATION OF THE POSITION OF THE RULERS.
"C The nature of the position of the chief magistrates and of the
policy of the country is this:-Kamehameha I. was the head of this
kingdom or dynasty. To him pertained all the lands from Hawaii to
Niihau. But they were not his own personal property; they belonged
to the people and the chiefs, and Kamehameha was their head and the




564


DUTIES OF THE KING AND PREMIER.


dictator of the country. Therefore no one had before, and no one has
now, the right to convey away the smallest portion of these islands
without the consent of the dictator of the kingdom.
"T These are the dictators, or the persons who have had the direction
of it from that time down, Kamehameha II. and Kaahumanu I., and
at the present time Kamehameha III, To these persons only has
belonged the direction or dictatorship of the realm down to the present time; and the documents written by them only are the documents
of the kingdom.
" The kingdom is to be perpetuated to Kamehameha III. and to his
heirs  And his heir shall be one whom he and the chiefs shall appoint
during his lifetime; but if he shall not nominate, then the appointment shall devolve solely on the nobles and representatives.
PREROGATIVES OF THE KING.
" This is the king's position: ---He is the sovereign of all the people
and all the chiefs.  At his direction are the soldiers, the guns,
the forts, and all the implements of war of the kingdom.. At his
direction is the public property, the revenue from the poll tax, the
land tax, and the three days monthly labor tax, to accord, however,
with the provisions of law. He shall possess his own private lands,
and such as shall be forfeited for the annual tax.
"' He is the chief judge of the supreme court, and to him belongs
the execution of the laws of the land, the decrees, and the treaties
with other countries, in accordance with the provisions of the laws of
this country.
" It is for him to make treaties with the rulers of all other kingdoms,
and to hold intercourse with ministers sent hither from other countries, and to consummate agreements.
" It is for him to declare war should a period of distress arrive, and
the chiefs could not well be assembled; and he shall be commanderin-chief of the army. All important business of the kingdom not
committed by law to others, belongs to him to transact.
OF THE PREMIER OF THE KINGDOM.
'" It shall be the duty of the king to appoint a chief of ability and
high rank, to be his prime minister, who shall be entitled Premier
of the kingdom, whose office and business shall be like that of
Kaahumanu I. and Kaahumanu II. For in the life-time of Kamehameha, the questions of life and death, right and wrong, were for
Kaahumanu to decide, and at the time of his death he gave charge,
Let the kingdom be Liholiho's, and Kaahumanu the prime minister.'
That policy of Kamehameha, wherein he sought to secure a premier,
is to be perpetuated in this Hawaiian country, but in accordance with
the provisions of law.
" This is the business of the premier.   Whatever appropriate
business of the kingdom the king intends to do, the premier may do
in the name of the king. The words and acts of the kingdom by the
premier, are the words and acts of the king  The premier shall receive
and acknowledge the revenue of the kingdom, and deliver it to the
king. The premier shall be the king's special counsellor in all the




HEREDITARY RULERS.


important business of the kingdom.   The king shall not transact
public business without the concurrence of the premier; nor shall the
premier transact public business without the concurrence of the king.
If the king shall veto what the premier counsels or attempts, that
is a negative.  Whatever important public business the king chooses
to transact in person, he may do, but only with the approbation or
consent of the premier.
C OF GOVERNORS.
"There shall be four governors in this Hawaiian country; one of
Hawaii, one of Maui and the adjacent isles, one of Oahu, and one of
Kauai and the adjacent isles.  All the governors from Hawaii to
Kauai shall hold their office under the king.
"' This is the character and duty of the office of governor. He is
the director of all the tax officers in his island, and shall sustain their
orders which he shall deem right, confirming according to the provisions of law, and not his own arbitrary will. He shall preside over
all the judges of his island, and execute their decisions as above
stated. He shall choose the judges of his district, and give them their
commissions.
" The governor is the high chief (viceroy) over his island or islands,
and shall have the direction of the forts, the soldiers, guns, and all
the implements of war. Under the king and premier shall be all the
governors from Hawaii to Kauai.   Each shall have charge of the
revenue of his island, and shall deliver it to the premier.
" In case of distress he may act as dictator, if neither king nor premier can be consulted. He shall have charge of all the king's business
on the island, the taxation, improvements, and means of increasing
wealth; and all officers there shall be under him. To him belong all
questions and business pertaining to the government of the island, not
assigned by law to others.
" On the decease of a governor, the chiefs shall assemble at such a
place as the king shall appoint, and together seek out a successor of
the departed governor, and the person whom they shall choose and
the king approve by writing, shall be the new governor.
't OF CHIEFS OR NOBLES UNDER TI-IE KING.
' In the public councils of the chiefs, these are the counsellors for
the current period.  Kamehameha III, Kekauluohi, Hoapili wahine,
Kuakini, Kekauonohi, Kahekili, Paki, Konia, Keohokalole, Leleiohoku, Kekuanaoa, Keliiahonui, Kanaina, Ii. Keoniana, a me Haalilio, and
if a new member is to enter, the law shall specify it.  These persons
shall take part in the councils of the kingdom.  But if the council
choose to admit others merely for consultation it shall be allowable, the
specified counsellors only being allowed to vote. No law shall be
enacted for the country without their consent.
" In this manner shall they proceed: They shall meet annually to
devise means for benefiting the country and enact laws for the kingdom. In the month of April shall they assemble at such time and
place as the king shall appoint. It shall be proper for the king to take
counsel with them on all the important concerns of the kingdom in order
to secure harmony and prosperity, or the general good, and they shall




566  ELECTED LEGISLATORS-AND APPOINTED COLLECTORS.


attend to all the business which the king shall commit to them. They
shall retain their own personal estates, larger or smaller divisions of the
country, and may conduct their affairs on their own lands according to their pleasure, but not in opposition to the laws of the kingdom.
5 OF REPRESENTATIVES ELECTED.
" Several men shall be annually chosen to act in council with the
king and chiefs, and to devise with them laws for the country. Some
from Hawaii, some from Maui, some from Oahu, and some from Kaui,
shall the plebeians choose according to their own pleasure.  The law
will determine the method of choosing and the number to be chosen.
These chosen representatives shall have a voice in the government;
and no law can be established without the consent of the majority of
them.
4 OF THE MEETINGS OF THE LEGISLATURE OR PARLIAMENT.
" There shall be an annual meeting as aforesaid, but if the chiefs
choose another meeting at another time, they may meet at their discretion.
"c In the assembling of parliament, let the hereditary nobles meet
by themselves and the elected rulers meet by themselves. But if they
choose to take counsel together occasionally at their discretion, so be it.
" In this manner shall they proceed: The hereditary chiefs shall
choose a secretary for their body, and on the day of their assembling he
shall record all their transactions; and that book shall be preserved,
that what they devise for the kingdom may not be lost.
I In the same manner shall the elected representatives proceed; they
shall choose a secretary for themselves, and on the day they assemble,
to seek the good of the kingdom, and agree on any measure, he shall
record it in a book, which shall be carefully preserved, in order that
the good desired for the country may not be lost. And no new law
shall be established without the consent of a majority of the nobles,
and of the elected representatives.
"When any act or measure shall have been agreed on by them it
shall be carried on paper to the king, and if he approves and signs his
name and also the Premier, then it shall become a law of the kingdom, and it shall not be repealed except by the body which enacted it.
OF THE TAX-OFFICERS.
The king and premier shall choose tax-officers and give them a
commission in writing.  They shall be distinct for the separate islands. There shall be three, or more or less for each island at the
discretion of the king and premier.
A tax-officer having received a commission, shall not be removed without a trial.  If convicted of crime he may be removed: but
the number of years the office shall continue may be previously limited
by law.
" This is clearly the business of the tax-officers: They shall apprise
the people of the amount of assessment that they may hear beforehand
at the proper time.  They shall proceed according to the orders of the
governors and the provisions of law. And when the time for paying




APPOINTMENT OF JUDGES.


567


taxes shall arrive, they shall collect the amount and deliver it to the governor, and the governor to the premier, and the premier to the king.
The tax-officers shall also direct the public labor for the king, but may
commit its details to the land-agents, presiding themselves over them
in this work. They shall also have charge of any new business which
the king may design to extend through the kingdom; but in their
doings they shall be subordinate to the governors.  They shall be
arbiters of the tax laws, and in all cases where land-agents or landlords oppress the peasantry, and in every difficulty between landagents and tenants, and everything specified in the tax law established
June 7th, 1839.
" In this manner shall they proceed: each shall exercise his office
in his own district. If a difficulty arise between a land-agent and a
tenant, the tax-officer shall investigate it, and if the tenant is in fault,
the tax-officer and land-agent shall execute the law upon him.  But
if the land-agent is in fault in the judgment of the tax-officer, the
latter shall call the other tax-officers of the island, and if they agree
with him, judgment against the land-agent is confirmed, and the governor shall execute the law on him.  But if any believe the taxofficer to have erred, the governor may be apprised and try the case
over again, and if he is believed to have erred, the case may be made
known to the supreme judges, and they shall try the case anew
' OF THE JUDGES.
" The governor of each island shall choose judges for the island
according to his own mind, two or more, at his own discretion, and
give them a written commission. When they receive this they shall
not be removed without trial, but the law may limit their term of
office.
" In this manner shall they proceed: The court days shall be declared beforehand, and when the appointed day arrives, they shall proceed with trials according to law. To them shall be given jurisdiction
in respect to all the laws except those connected with taxation, and to
the difficulties between land-agents, landlords, and tenants. The governor shall sustain them and execute their judgment.  But if their
judgment is thought to be unjust, he who thinks so may complain or
appeal to the supreme judges.
C OF THE SUPREME JUDGES.
' The elected representatives shall choose four judges to assist the
king and premier; and these six shall be the supreme judges of the
kingdom. This shall be their business; cases of difficulty not well adjusted by the tax-officers or island judges, they shall try again according to law. The court days shall be declared beforehand, that those
who are in difficulty may apply. And the decision of this court shall
stand. There is thereafter no appeal. Life and death, to bind and
release, to fine and not to fine, are at their disposal, and with them the
end of controversy.
4 OF CHANGES IN THE CONSTITUTION.
(4 This constitution shall not be considered as fully established until
the people generally shall have heard it, and certain persons as herein




568


ELECTIVE FRANCHISE.


mentioned, shall be chosen, and shall assent to it, then firmly established is this constitution.
"And thereafter, if it be designed to alter it, the people shall be
first apprised of the nature of the amendment intended to be introduced, and the next year, at the meeting of the nobles and representatives,
if they agree to insert a passage or to annul a passage, they may do it
lawfully.
(c This constitution above stated, has been agreed to by the nobles,
and our names are set to it this eighth day of October, in the year of
our Lord, 1840, at Honolulu, Oahu.
(Signed),     ( KAMEHAMEHA III. 
KEKAULUOHI.' 
The house of nobles, or hereditary lords and ladies, consisted
of the king himself, a female premier, four governors of islands,
four women of rank, and five chiefs of the third rank. The people were allowed to choose by districts annually seven men to be
members of the national legislature for a year: two from Hawaii,
two from Maui and adjacent islands, two from Oahu, and one
from Kauai, the government bearing their expenses. The proposition was also distinctly made to increase the number after a time.
The right of suffrage, so far as to vote for one or two men to act
in making laws and appointing supreme assistant judges, was extended to all, but guarded with peculiar care. Whoever wished
to avail himself of it, is permitted to send up his vote or petition
to the throne, in company with others, in this form:' To his M., K. III.
' Love to you. We write to inform you of men of Hawaii whom we
know, men of wisdom, men of probity; --  is the name of one,
and  -    is the name of the second. We desire them to act in council with the chiefs this year."
The men who receive the majority of votes in their district are
chosen, and are by the premier apprised of their election, and thus
entitled to a seat in the parliament or national council. This not
only gives a spur to mental improvement, but tends to ensure the
blessings of civil liberty.
Not by the noisy and turbulent demand of the people, but by
the respectful solicitation as it were of the highest hereditary
rulers, these elected members are invited to come up and take part
in the weighty concerns of making laws for the nation, without a
disastrous revolution, and without prostrating the feelings of loyalty, or evincing the slightest tendency to anarchy.
Where has the world ever seen a monarch so freely limiting his
own power, inviting the common people to send representatives
to aid him and his high-born counsellors in making laws, or a
hereditary aristocracy, of their own accord, extending the right
of suffrage to the lower orders, to elect legislators who should
have an equal voice with themselves in the legislature?  In this
particular the king and chiefs of the Sandwich Islands stand unrivalled. Washington and his compeers performed a noble ser



SUPPORT OF SCHOOLS-REVENUE LAWS.


vice in securing the rights of the common people of their country,
but none of them, from a hereditary throne, stooped to invite every
man in the nation to have a voice in legislation, and a share with
the sovereign and his nobles in the administration of the civil
power.
In respect to education, the Legislature, when providing for
schools in every district, is pleased to say:" The basis on which the kingdom rests is wisdom and knowledge...
In the estimation of the nobles and the representative body, schools for
the instruction of children in letters are of great importance. We are
firmly determined to give protection to schools and to teachers of good
character, and also to deal rigidly with all those who oppose the
schools or embarrass their operations."
On the same subject they urge the duty of giving the children
the advantages of schools, because no person unable to read can
hold office under the government or have license to marry a wife
or husband. Their code of written laws, enacted before and after
the constitution, and published among the people with the constitution, is too voluminous to be inserted in this volume, and it is
almost superseded by the insertion of the entire constitution.
How they meet the difficult question of providing a revenue for
the support of the general and local government the reader may
wish to see. A poll tax is laid on the people of one dollar each
man, and half a dollar each woman, except school teachers, the
aged and infirm, and foreigners; a quarter of a dollar each boy,
and an eighth of a dollar each girl, between fourteen and twenty
years of age. The annual land tax is from five to twenty dollars on a farm or plantation according to its size and value.
Where money cannot be obtained, five pounds of coffee, or fifteen
of cotton, or thirty-three of arrow root or of swine on the foot,
may be substituted for a dollar. The labor tax on men, except
schoolmasters, and the infirm and those that give support to their
own children or orphan relatives to the number of three, or to
invalids to the number of four, three days per month, or $4. 50
per year, for their landlord: and three days per month,or $4. 50
per year for the king. If some extraordinary public work of the
kingdom, for the benefit both of the chiefs and people, require it,
six days extra per month, may, for the time, be exacted of each.
Parents who support five or more children are exempt from taxation, but their children, when able to labor, from fourteen to
twenty years of age, are taxable. This revenue is about $65.000.
The nation of Hawaiians hitherto had been to a remarkable
degree a common stock community, the soil, fisheries, and products
being considered as in some sense belonging to the state and at the
king's disposal. No portion of the soil was so separated from the
common stock as to belong to a private citizen or subject, though
most of the chiefs were considered as subjects. This organization
of the State of course modified the action of the rulers, so that




570


PUBLIC WORKS.


when they were disposed to do the best that was possible in their
":ircumstances for the public good, they were liable to be censured
by some, who, as citizens of a free republic, had been accustomed
to the title of sovereigns.
From various causes, the common people were accustomed to
spend less time and effort on the soil and fisheries from which
they gained their subsistence, and therefore made them far less productive to themselves and their superiors, than a reasonable
amount of well directed industry would make them.  A portion
of the time of the tenants was required on public plantations, or
public buildings, or houses, or fences for landlords, governors,
kings, &c. This labor was often of little value, even when rightfllly exacted, compared with the free intelligent labor of enlightened
communities. Public spirit needed to be increased and well directed.
To aid the cause of Christianity, the erection of school-houses,
the support of school teachers, and the erection of churches, claimed their attention. Wherever the people much desired a school,
they were willing to do something towards erecting a building
that might be called a school-house. And whenever the people
came to desire the preaching of the Gospel, and could obtain a
missionary, the erection of churches became a matter of
desire among them.  For the expense and labor of erecting
such buildings it was reasonable that the nation or the people
should feel themselves responsible, instead of taxing for that purpose,the charity of the Christian community that sustained the
mission.
Kings, queens, and governors, taking a rational view of this
subject, have directed or favored these enterprises in a commendable manner, appropriating a portion of the time of the
people which was at their disposal for the public good, and
allowing the people to take for this purpose timber and other
materials, the property of the state, and encouraging them to
give a portion of their own time, strength, skill, and earnings to
the work. Commencing with frail and perishable materials, and
making improvements from time to time, as Christianity extended
its influence, and the energy and ability of the people increased,
and large portions of the rulers and people came to cherish the
desire to have the advantage of large, commodious, and durable
churches, they at length built them of solid materials, at a cost
of two or three thousand, up to twenty or thirty thousand dollars. Some of their churches have been built by the worshippers
without any special direction of the rulers, further than to grant
the site and the materials belonging to the state for the purpose;
and others have been built partly by public labor, or that which
was at the disposal of the ruler, and partly by the spontaneous
and voluntary labors of the people; and others still almost solely
by the labor which was supposed to be due to the king, or governor, or both.
Towards the close of 1835, the young king, advancing to man



SUBSCRIPTIONS FOR 'A CHURCH.


57t
i)/


hood, signified to the premier, Kinau, that three things of special
importance he desired to see as soon as possible-a ship of war
for his service, a palace for his residence, and a new church for
the worship of God. Kinau thought it wise to secure the church
first, at least to mature the plan and make a beginning. The
erection of a large stone, or coral rock, church at Honolulu had
for several years been in contemplation, while the people of the
island, 27,000, constituted one missionary district, the head men
and chiefs residing much at Honolulu. To Kalanimoku and Kaahumanu, and others, such an object had appeared highly desirable,
but not till now attainable. Nor was it now attainable without
the aid of temperance and Christianity.
In the early part of 1836, a public meeting of a popular form
was appointed on the subject at Honolulu. The king and high
chiefs resident there, the head men, and a great concourse of the
people, assembled to transact business.  Gov. Kekuanaoa, by
nomination and lifting the hands, a novel measure, was chosen
chairman.  The projections of a church 144 feet by 78, with
basement, audience-room and gallery, vestibule and tower, were
presented and explained; the question of their ability and willingness to erect such a church discussed and settled in the affirmative. For the people and the rulers said, " Let us build."  It
was understood that besides the materials which they could furnish, and the labor which they could devote to this object, some
thousands of dollars would be needed for procuring materials and
labor, boards, nails, glass, sashes, trimmings, lamps, &c. The
king, and Kinau, and the governor, entered into it with spirit.
His majesty encouraged the people to engage in the enterprise
heartily, and a good degree of enthusiasm was manifested by all
classes present.
To raise money for the object, a subscription was opened on
the spot before the great assembly. The question was asked,
Who among you will subscribe and give thousands for this new
house of God? The king took the pen, and, in the presence of
the chiefs and people, subscribed, as we expected, the princely
sum of $3000. None else chose to subscribe a thousand. The
question then followed, " Who will give by the lau, four hundred?"  Kinau subscribed $400. ca Who will give hundreds or
forties?"  Kekauluohi, Liliha, and Paki, subscribed each $50,
and Kekuanaoa $40, and said he meant to do much more.
Who will give by twenties?"  The wife of the king, Kalama,
Kanaina, Haalilio, Konia, and others, subscribed $20 each.
" Who will give tens? "  A good number subscribed ten each;
smaller sums were asked for and subscribed down to one dollar,
the number of subscribers increasing as the sums diminished, till
the names of those who announced themselves to the scribes for
a dollar each, amounted to about 1000, and those for higher
sums, to near 500. The whole amount subscribed within a short
period amounted to little less than $6000. Another thousand




57 2


COLLECTING BUILDING MATERIALS.


would probably have subscribed from an eighth to half a dollar
each, if that had been asked. Of the whole subscription, very
little failed to be paid in due time, and without any dunning,
though most of the subscribers were poor, and probably destitute
of money when they put down their names.
Besides the subscriptions in money, the rulers gave a considerable portion of the stone, lime, and timber, for the building. The
stone was cut from the reef or flats washed by the sea at high
tide. The lime in great quantity was produced from the coral.
The timber was brought partly from their own forests, and partly
from California and the Columbia; the shingles from the N. W.
Coast; boards, nails, glass, sashes, and lamps, from Boston; and
a timepiece for it, presented by J. H., Esq., from Charlestown.
In prosecuting this work, the need of trucks, carts, and teams,
became very obvious, and we took pains to get them brought into
use, to relieve the people from carrying such heavy materials on
their shoulders, or dragging them half a mile on the bare ground
without wheels.
The people were benefited not only by the introduction of
wheels, drawn by hand, and by oxen and horses, but also by
bringing into use a variety of useful tools, and the mechanical
powers, the lever, the wheel and axle, the screw, the crane, and
the pulley.
Knowledge, dexterity, invention, and energy, among the people, for the subsequent construction of bridges, private and public
buildings, of a durable and respectable character, were greatly
promoted by this work. To call forth the ingenuity and energies
of thousands of the people on a great enterprise of public value,
in which they and their children were to have an equal interest
with their rulers, one especially connected as this was allowed
by all to be with the honor of God and the promotion of his kingdom, was an object of no small importance in the education of
the nation.
For the accomplishment of this part of the result, it was desirable that the hands of the natives should do as much of every
part of the work as, without neglecting other duties, they could
advantageously do in procuring and fitting materials, and putting
them in their proper place in the building. By this means their
knowledge of masonry and carpentry was materially augmented,
and their judgment improved, in respect to the business of life.
Judging that the surface of the ground allotted for the building,
though competent to sustain ordinary dwellings, could not safely
be relied on to sustain the pressure of the massive walls and
tower and internal work of the church, and the immense audience
which was expected to crowd it, they excavated the earth to the
depth of six feet, entirely removing the soil and substratum of
volcanic ashes or cinders which had doubtless come from the
Punchbowl crater in its vicinity, and laid the foundation firmly
on a broad, level rock of submarine formation of considerable




LAYING TIE CORNER STONE-DEDICATION.        573
extent, which had by some means been here elevated a little
above the level of the ocean. On this rock they reared the
walls of the basement, 44 inches thick, and about 12 feet high.
Then the builders, proprietors, and missionaries assembled and laid
the corner stone of the new temple. The stone, weighing about
half a ton, had been procured by Paki at Waianae, and transported
under his direction, to Honolulu. Beneath it, was placed a Hawaiian Bible, just completed, a volume of Mathematics, in native,
and another on Anatomy, indicating the basis of Christian and
missionary institutions at the islands, and a brass plate with the
reign, the date, and the object for which the church was erected,
neatly engraved by Kapeau, a native pupil at the Mission Seminary. Though in the ceremony, the formality of pronouncing the
corner-stone  s square, level, plumb, and durable? was omitted,
yet the fitness and durableness of the Corner-Stone in Zion, and
the glory of the spiritual temple which God was rearing on it,
were commended to the people; and the divine blessing was
invoked on the enterprise, on the founders, laborers, and worshippers, who there seeking the gate of heaven, should consecrate
their service to the Father, Son, and Holy Ghost.
Above the basement, the walls being narrowed by five inches on
outside and six within, were then carried up 33 inches thick to
the sills of the gallery windows, and thence being narrowed six
inches more within, were carried up 27 inches thick to the plates.
The immense roof having extended span, and the ceiling,
supported by king and queen posts, rest on the walls without the
support of pillars. The building is well lighted, though not in
the most tasteful style, having twenty windows on each side above
the basement, which, with the ends, has a proportional number.
The gallery windows and the doors are arched. The floor of the
building is six feet above the surface of the ground. The front
is ornamented with four pillars of the Hawaiian order, nearly
four feet diameter and twenty-six in height, about two-thirds of
their shaft projecting from the wall, with which they are firmly
united. The blocks of coral-rock, somewhat porous, but strong
enough to make good walls, being cut out with axes, pried up,
trimmed by pattern to their proper form and size, and weighing
from two hundred to twelve hundred pounds, were laid up in good
lime mortar, most of the work being done by native hands. The
building appears shapely and firm, an ornament to the town of
8000 inhabitants, and may stand centuries as a monument of the
favor of God to the nation, and of the rapid advancement of the
people in Christianity and civilization during the first quarter of
a century of their acquaintance with the Gospel. In the erection
of this stately edifice, the active men among about 1000 commuricants of that church, being divided into five companies, labored
by rotation many days and weeks with patience and zeal.*
* After the taking of $20,000 from the people by the French, which was not
restored till the interest on it at 12i per cent. per annum would have been equal to




574


CHURCH AT KEALAKEKUA.


It argued courage for the people to undertake a work of that
kind which could hardly be accomplished at an expense less than
$20,000, and it proved their perseverance to carry it on for six
years, till they were permitted to open it, July 21, 1842, for the
worship of God and the use of generations. That was an honored people who reared that house of prayer, so large, costly,
firm, and commodious, and, to their eyes, so rich, grand, and
beautiful:-a happy and honored people were they after their
toil, when they received from the hands of Kamehameha III. a
title-deed of it, as a rich possession for Protestant worship:honored and happy people, who assembled by thousands, with
the king, chiefs, and missionaries, to set it apart, and having the
question put to them, "C To whom do you dedicate this house?"
replied with joyful acclamation, c" To Jehovah our God, for ever
and ever."
The people or the professors of the Gospel connected with the
station at Kealakekua, under the care of Messrs. Forbes and Ives,
erected for themselves a commodious and substantial church, 120
feet by 57, the particulars of which I gather from Mr. Forbes.
The stones were carried on the shoulders of men forty or
fifty rods.  The coral for making the lime, they procured by
diving in two or three fathom water, and detaching blocks or
fragments. If these were too heavy for the diver to bring up to
his canoe with his hands, he ascended to the surface to take breath,
then descending with a rope, attached it to his prize, and mounting to his canoe, heaved up the mass from the bottom, and when
the canoe was thus laden, rowed it ashore and discharged his freight
By this process they procured about thirty cubic fathoms, or 7,776
cubic feet. To burn this mass, the church members brought from
the mountain side, upon their shoulders, forty cords of wood.
The lime being burned, the women took it in calabashes, or large
gourd shells, and bore it on their shoulders to the place of building,
also sand and water for making the mortar.  Thus about 700 barrels each, of lime, sand, and water, making about 2,000 barrels, equal
to 350 wagon loads, were carried by women a quarter of a mile,
to assist the men in building the temple of the Lord, which they
desired to see erected for themselves and their children; a heavy
service, which they, their husbands, fathers, sons, had not the
means of hiring, nor teams to accomplish.   The latter had
other work far more laborious to perform for the house.  The
sills, posts, beams, rafters, &c., which they cut in the mountain,
six to ten miles distant, they drew down by hand. The posts and
beams required the strength of forty to sixty men each.  Such a
company, starting at break of day, with ropes in hand, and walking two or three hours through the fern and underbrush loaded
with the cold dew, made fast to their timber, and addressing themthe principal, the builders of this church were encouraged by the acceptable donation of $1.479, a sum made up chiefly by a few friends of that nation in New York,
Brooklyn, and New London, and of a pulpit and communion table from New
Haven.




VARIOUS CHURCIIES-DRAWING TIMBER AT HILO.


selves to their sober toil for the rest of the day, dragged it over
beds of lava, rocks, ravines, and rubbish, reaching the place
of building about sunset. To pay the carpenters, and workmen
who laid up the walls, the church members subscribed according
to their ability, from one to ten dollars each, and paid in such
things as the workmen would take, produce or money.     Thus
with a little foreign aid, amounting to two or three hundred dollars, besides the labor and care of the missionary, the people
erected a comfortable house of worship, valued at about $6,000.
Efforts very similar have been made by the people of Kohala,
Hana, Wailuku, Koloa, Waioli, Kaneohe, Waialua, Waimea,
Kailua, Ewa, Honolulu 2d, Kaluaaha, and Lahaina, and some
other places, but I will here detail but one more which illustrates
the spirit of those who welcome the Gospel, a particular trait of
Hawaiian character, and the action of missionary example upon
it.  The Hawaiians are not only inclined to live in hamlets and
villages, but to labor in companies, even where the work could
be accomplished by single hands. And in such cases they must
have and obey a leader, chosen, hereditary, or self-appointed, who
plans for them and cheers them on. The people of the district
under the care of Mr. Coan, in building a large new church at
Waiakea, Hilo, devoted voluntarily much toil, and exhibited
ingenuity, energy, and good will, dragging down for the purpose heavy timber, six miles from the forest. Mr. Coan says:' In order to stimulate and encourage the people in this great work
(for it is truly a great and heavy work for them), Ihave often gone with
them to the forest, laid hold of the rope, and dragged timber with
them fronl morning to night. On such occasions, we usually, on our
arrival at the timber to be drawn, unite in prayer, and then fastening
to the stick proceed to our work. Dragging timber in this way is exceedingly wearisome, especially if there be not, as is often the case, a
full complement of hands. But what is wanting in numbers is often
supplied in the tact and management of the natives, some of whom are
expert in rallying, stimulating, and cheering, their comrades by sallies
of wit, irony, and if the expression is allowable, of good-natured
sarcasm.  The manner of drawing is quite orderly and systematic.
They choose one of their number for a leader.  This done, the leader proceeds to use his vocal powers, by commanding all others to put
theirs at rest. He then arranges the men on each side of the rope
like artillerists at the drag-rope. Every man is commanded to grasp
the rope firmly with both hands, straighten it, and squat down inclined
a little forward. The leader then passes from rear to front, and from
front to rear, reviewing the line to see that every man grasps the
rope.  All is now still as the grave for a moment, when the commander, or marshal of the day, roars out in a stentorian voice,' Kauo,
draw!'  Every one then rises, bending forward; every muscle is
tense, and away dashes the timber, through thicket and mud, over
lava and streamlet, under a burning sun or amidst drenching rain.
No conversation is allowed except by the marshal, who seems to feel
it his privilege during his incumbency, to make noise enough for all.




576


SACRAMENTAL SCENE AT HILO.


About once in half a mile, all stop to rest, and then proceed again.
If the company flag after an hour or two, choosing to walk erect,
holding the rope loosely, then the brilliant marshal has a thousand
smart things to say to arouse their zeal and provoke their muscular
energies. I will give one sententious phrase, " Bow the head-blister
the hands-sweat."  If the marshal finds his voice exhausted, he resigns voluntarily or through the modest hint of a friend; and another
is chosen to fill his place. All is done in good-nature."'
The same people who were thus laboring to honor the Lord by
building a house of worship, were ready to attend on his ordinances, whether they had a house sufficiently large to accommodate them or were obliged to sit in the open air.  Their pastor
says:Cc Once in three months the whole church meet at the station to eat
the Lord's Supper. Our last communion was on the last Sabbath in
April. Perhaps there were five thousand present.  For want of a
convenient house for the occasion we met in a grove of cocoa-nut trees
on the sea-shore. The assembly was immense, and the scene overwhelming. Before us was the wide Pacific, heaving its broad breast
to the breath of heaven. Behind us were the everlasting mountains
rearing their summits above the clouds, and forming an eternal rampart against the western sky. Beneath us was a little spot of earth
once ignited by volcanic fires, rocked by earthquakes, and more than
once submerged with a flood. Above us was the vaulted sky, that
glorious mirror, that molten looking-glass spread out and made strong
by the hand of Omnipotence. Around us was a landscape of inimitable
beauty, clothed with verdure, teeming with life, and smiling in loveliness. The softer and sweeter features in nature blended with the
grand, the bold, the sublime, combined to render the scene enchanting. "
Here a great multitude just recovered from the darkest heathenism, a multitude, such as Christ once fed by his miraculous
power, having heard his glorious Gospel, often unite in commemorating the dying love of Him who made and who has redeemed
the world.
In coming to the close of twenty-one years from the abrogation
of the ancient tabus, and the 21st year of the mission, we are called
to notice what the Lord had done for the nation in respect to government, education, morals, and religion. The constitution and laws,
the production of a people so recently barbarous, whose first lessons in their own language had been printed but eighteen years,
may be referred to as a monumental record of advancement. The
Bible entire, printed in two editions of 10,000 copies each, and
welcomed by the nation, as another: six boarding-schools, 12 station schools and 357 common-schools, embracing 18,000 scholars, as
another; and as another still, the establishment and enlargement
of eighteen churches to be the light and glory of the land. How
wonderfully does the grace of God rear his spiritual temple
in the Sandwich Islands, by the influences of his Spirit copiously




PROGRESS OF THE CHURCHES.               577
shed down on the nation, and thus through the divine Word bring
into his visible kingdom and to his ordinances so large a proportion of the population during the last four years of the history
of the nation and of the mission.* Not less than 20,000 were, in
this period, added to our churches, all of whom, at the time of their
admission, were regarded by the missionaries and their native
Christian friends, as hopeful converts and disciples of Christ.
Should we suppose that through haste or error one-fifth of the
whole had entered the church unworthily, it may be added that
three or four thousand more not then baptized, considered themselves as converts, and were subsequently admitted.
Though the American missionaries entered on their work at the
islands more than forty years subsequently to the discovery by Capt.
Cook and the death of that navigator, numbers of the Hawaiian
people who were contemporary with him, lived on amid the
ravages of war and pestilence, to hear of the great salvation from
the lips of the missionaries, and some even to see the great revival of 1837-1840. Bending with age, with locks silvered or
whitened for the grave; those who saw the wars of Kalaniopuu,
Kahekili, and Kamehameha, and the slaughter of human victims
on the altars of superstition, and were surrounded by those by
whom multitudes of helpless infants suffered a violent death, now
came to the altar and temple of the living God, and though their
eyes were growing dim with the dust of years, and the days of
their probation about to close for ever, they now, with wonder,
saw a glorious light, as they were taught to look up to the Lamb
of God. As they looked around on the state of society to mark
the contrast with that of their early days, they beheld thousands
of children now connected with Sabbath and other schools, provided by missionary, parental, and governmental care, and groups
of them here and there singing " Hosana" in the temple.  The
* The following table will show the additions to the churches during the four years
ending June, 1837 —1840.
Islands.  Stations.           1837.   1838    1839.   1840.
Waimea      -.     5      18      69      20
KAUAI.    Koloa    -             10              37      15
Waioli                10       38       9
Waialua   -.   -   - 8      127     202     174
Ewa.- 10               329     742     174
OAHU,     Kaneohe      -   -  - 8       43      85       59
H onolulu 1st  -  -  - 14     134     390      275
1 Honolulu 2d  -  -   -        49      672     438
MOLOKAI.  Kaluaaha  -  -                14       59      59
fLahaina.            6       2       131    131
Lahainaluna     -   -                  20      3
MAUI.   g Wailuku    -     -  - 11     208      200     192
Hana                                   62      58
Kailua              - 29      62       92     372
Kealakekua -  -  -   - 4       81      262     385
HAWAII.   Kohala   -   -  -   -        629      149     80
Waimea    -   -      -21    2,600    2,300     419
Iilo      -  -   -    23     639     5,244   1,499
Total                    159    4,973   10,725   4,179
37




578                A PJoNEER5S RETURN.
age of daorkess, of wara, of infanticide, and of himnan sacrifices,
had passedl away and the ae of scQools, of wholesome laws, of
Bibcles, of spiritual sacrific, and revirals, haLd come.
Thnough aS mUclt had, by the favor of God, been gained as the
pioneers expected in their lifetime, when they sought their home
in that region of darkness, yet, in some sense the work of the
mission was but begun.
To lose health at such a time, or to be called to leave such a
field in such a state, was a greaer til reaehan that of leaving one's
home and country to convey the Gospel to the heathen.
1n the course of this year, Divine Providence seemed to indate tIhat one or both  f the ordained pioneers of the mission
should leave th ground temporarily, at least, though both could
not -well be spareil at once. Mr. and Mrs. Thulrston, who thought
it their duty to convey their children to the United Statesr myself and  rs.,with health moch impailred had permission to
visit our native land. Mrs. B. was too much worn out to go without her husband. Mr. T. chose to stand at his post at Kallua, and
send his family with mane, aind trusted the arrangement fr their
children with Mrs. T., the Board, and private friends. Mr. Armstrong took my post at Honolulu. With the full approbation of
the mission, our two finilies embarked firom HonolLilu Aug. 3d,
1840, while mnumbers of my peophel wvith anxious looks and tender
tears came around, and the parting aloha was exchanged wii the
mutual desire and hope of meeting there again. W  touched at
Tahiti and Pernambeco, and reached N:ew York in safety, Feb.
4th, 1841, six months and two days from Oaho, and twenty-one
years six months and eleven days from Bloston.
ITO cie    T     L




CHAPTER XXVI.


FIVE YEARS FROM THE ADOPTION OF THE CONSTITUTION TO THE
INTERNATIONAL ACKNOWLEDGMENT OF HAWAIIAN INDEPENDENCE.   1841-1845.
Visit of the United States Exploring Expedition-The last generation of chiefs-Institution for the young chiefs-State of the Mission Seminary-Female Seminaries-Boarding-Schools for boys-School for the children of MissionariesChurch discipline-Naturalization of Foreigners-Reinforcements-EHaalilioHawaii Christianized-Efforts to secure Independence-Recognition at Washington-Visit of the French ship Embuscade-Visit of the English ship
Carysfort, Lord Paulet —Provisional cession of the islands-Restoration by Admiral
Thomas-Acknowledgment and guarantee of the Independence of the Islands by
England and France.
WITHOUT the advantage of further observation at my post, which
had become to myself and family a home of interest, from which
we have been providentially detained,. but having been favored
with the correspondence of the missionaries, well written letters
from natives, received by ship, intercourse with the Hawaiian
commissioners while in the United States, and free access to voluminous communications from the Hawaiian Islands, found in
the archives of the American Board and elsewhere, I shall, without the formality of an Appendix, endeavor to bring down the
narrative of events there since 1840, but with less minuteness
and more dependence on the accounts of others.
Shall a nation be born in a day?  However that question may
be solved, the Hawaiian nation, after twenty-one years of acquaintance with Christianity, is but a youth taken from the filth and rags
of heathenism, washed and trimmed, supplied with clothes and
books, and endowed with a healthy and manly constitution, but inexperienced, and unable to form a mature, symmetrical, and efficient
character, without the influence of good society, as well as that of
the school and the church; and now needs the impress which the
correct example and counsels of the older and more mature nations
of the earth ought, in their wisdom, to be willing to give it, while
its true foster parent, with unabated solicitude, still watches over
its progress.
The United States Exploring Squadron, which for some months
had been looked for at Oahu, arrived there in Sept., 1840,
and made a survey of the islands.    Commodore Wilkes and
Captain Hudson took a happy and decided stand against intemperance, and the rash doings of Captain Laplace and his coadjutors, and in favor of the independence and progress of the nation
and of the prosperity of the schools and the mission. Th'e visit




580   DEATH OF THE OLDER CHIEFS-SCHOOL FOR THE YOUNG.


was made useful not only to the cause of science and commerce,
but beneficial to the cause of the American Board, who, in the
report of 1841, say of it:-" The mission was much pleased and
encouraged by the visit of the United States Exploring Squadron,
which spent seventy days at the islands, in the autumn of the
last year. The deportment of Commodore Wilkes and Captain
Hudson and other officers, and of the scientific corps, towards
the mission and towards the government of the islands, was
such as became the representatives of a great Christian nation."
In the progress of twenty-one years, from 1819, many of that
class of the chiefs who were above middle age or prominent in
the nation, when our mission first visited them, passed away,
and the rest, with the exception of Kapule, within five or six
years, and their places will know them no more for ever.  The
funeral of Liliha, ex-governess of Oahu, occurred before I
left the field. Near the same period, in Jan., 1840, Hoapili, the
aged and venerable governor of Maui, finished his course of life,
of humble faith, of attachment. to the Word and house of God,
and of patriotic devotion to the interests of his country, both as
a magistrate and as a citizen of Zion. His widow, Hoapili Wahine, of similar excellence and influence, followed him in Jan.,
1842. The missionaries and the people of Maui, who had rejoiced over them, deeply felt their loss. In May, 1841, the nation
lost one of its brightest ornaments, and the mission one of its
fairest fruits, by the death of Kapiolani, whose precious life, in
the midst of her prayers, exhortations, and useful influence, was
brought to a close by a cancer. For nearly twenty years, she had
befriended the mission, and for fifteen, had greatly adorned the
Gospel, and endeared herself to the friends of improvement
among the people of her nation. In her opposition to superstition, whether Hawaiian or Roman, and her support of the truth,
she was kind, decided, dignified, and triumphant, while she exalted
Christ and abased herself and made her adorning that of good
works.
As that class of chiefs whom we found on the stage in 1820
were leaving it, one after another, and younger ones were
taking their places, it was deemed highly important to win
and educate their juvenile heirs, who were expected eventuually to be the acting chiefs of the country.  It had been
difficult to detach them from their numerous attendants, and difficult otherwise to teach them in our families, and equally difficult
to train them properly in any of the schools for the common people. The object was, however, made to appear so important, that
the mission and both the parents and the children came at length
to concur in the design of a boarding-school exclusively for this
interesting class. Such an institution was therefore established
at Honolulu in 1839. A house was erected in the form of a hollow square, suited to accommodate a mission family and some
twenty boarding and lodging pupils with school-room, parlor,




I




ll: sson Serriu rry at LIaanadv. a Page Se1




PROGRESS OF THtE MISSION SEIMINA.RY.


581


dining-room, bed-rooms, etc.  The charge of it was coinmitted to Mr. and Mrs. Cook. The expenses of the institution,
including the buildings, the scholars, and the teachers (after the
first year or two), are sustained by the parents or the government,
the king being the special patron of the school.
John Ii and his estimable wife, Sarai, are attached to the institution, and exercise an important and useful guardianship over
these royal and noble pupils.  The parents of the pupils are
highly satisfied with the management and success of the school.
The pupils have signed the temperance pledge, which they observe
with constancy. They take exercise with the teachers on horseback and otherwise. The boys ride well. All sing, and usually
join in the morning and evening song of praise. They are among
the most constant attendants at church on the Sabbath. They have
school exercises five and a half days in the week, and spend
much of their evenings in reading, and writing journals.  The
boys sometimes read while the girls sew. They are taught both
in English and Hawaiian. Misses Jane and Bernice play prettily
on the piano-forte.  The school presents a happy, promising
group of 14 children and youth of rank, who in their attainments
and manners are engaging and respectable. The commander of
the Exploring Expedition says: "' I have seldom seen better
behaved children than those of this school. They were hardly to
be distinguished from well bred children of our own country, were
equally well dressed, and nearly as light in color."
Some four years later, a reply, in English, made by one
of the female pupils in the name of the school, to a naval
officer, who had wasted his eloquence in favor of balls, will illustrate their docility, advancement, and amiableness: "' Our
teachers seek our good, sir.  They have experience, and know
what is best for us. We have confidence in their judgment, and
have no inclination to do what they disapprove."'
The Mission Seminary at Lahainaluna, established in 1831 for
self-supporting students, assumed, from the 23d of July, 1837,
the form of a boarding-seminary for children from seven to twelve,
and youth from twelve to twenty years of age.
The principal building has been enlarged and greatly improved,
and furnished with apparatus by the Board.  A printing office,
and comfortable habitations for the families of three ordained
teachers and an assistant, have been added from the same source.
The establishment, including the dormitories of more than a hundred students, form a village of some interest.
Mr. Andrews having been principal of the seminary about ten
years, resigned in 1841, and subsequently entered the service of
the government, as a judge, in cases connected with foreigners.
In 1842 it contained 107 pupils, and up to that period, it had sent
forth a number of valuable classes, of which 144 members were
then living, and of whom the mission say:



582   PROGRESS OF THE FEMALE SEMINARY AT WAILUKU.


" Of these, 105 are usefully employed as teachers; thirty-five are
officers of government, of whom eight devote a part of their time to
teaching; seven are engaged in other useful employments; eleven are
doing nothing or worse; seventy-three are church members in regular
standing; nine are officers of churches; ten are openly immoral; a
few are occasionally employed as preachers, though without a regular
license. The graduates of the seminary are generally reported as
efficient helpers in the missionary work."
A theological class of six members in this seminary was placed
under the tuition of Rev. S. Dibble, in 1843, but his early death
occasioned a vacancy in that department of instruction which has
not been constantly supplied. In 1844 the number of students
was 131. 'Twenty-eight were graduated, each giving a pledge to
refund to the institution twenty dollars for each year's board and
tuition, unless their useful labors as teachers of their countrymen
should be deemed by the faculty an equivalent in the cause of the
mission.
The hopes of the mission, and of the friends of the nation in
respect to its future teachers and officers, are in a measure suspended on this institution.
The boarding-school for girls, or the Female Seminary at Wailuku, under the care of Mr. and Mrs. Baily and Miss Ogden,
having buildings completed suited to accommodate a family and
seventy pupils, affords to some sixty promising girls and young
women, instruction not only in Christianity, but in geography,
mental and written arithmetic, moral philosophy, natural theology,
reading, writing, drawing, composition, and various arts adapted
to the station of Hawaiian females.  In 1843 the mission give
this gratifying report of it.
c The moral, mental, and physical training at this school seems to
be of a high character. At daylight the pupils repair to their gardens,
where they exercise till they are called to prayers at half-past six. They
breakfast at seven. After breakfast, they are employed for an hour
in sweeping their rooms and putting all things in order.  The time
from nine to eleven is spent in study and recitation. The next half hour
they spend as they please. From half-past eleven to twelve, they bathe
and prepare their dinners, which they take at twelve. From dinner until
two is at their own disposal, and much of it is spent in study. Frcn
two till four they give their attention to spinning, weaving, sewing,
'knitting, making mats, etc., under the instruction of Miss Ogden.
The time from four to five they devote to exercise with the hoe. They
sup at five, and the remainder of the day is at their own disposal. At
the evening devotions, they recite the daily food (or the verse of
Scripture for the day), and receive such religious instruction as may
seem appropriate."
A considerable number of those who have been educated here
have been married to graduates from the Mission Seminary, and
have entered on the duties of life with a better prospect of usefulness among their contemporaries, than if these advantages had
not, through Christian kindness, been conferred on them.




BOARDING-SCHOOL FOR GIRLS AT HILO.


58,)


This school has shared, at different times, in the influences of
the Spirit. In 1843, the principal, describing their seriousness
and inquiring state of mind, says:" So far as we know, all met to pray in little circles, every morning
or evening, or both. They often arose long before the light of day,
to engage in this blessed work. The taste for play seemed to vanish;
and all appeared, in a greater or less degree, to feel that the salvation
of their souls was the great thing to be attended to."
Efforts properly to seclude the girls from that portion of the
native community whose influence is hurtful, have been so successful as not to obstruct but greatly to promote the happiness of
the cheerful, industrious group.
In 1839, MIrs. Coan of Hilo undertook to sustain and teach a
boarding-school for girls, with such aid as she could obtain from
the pupils and their parents, and other natives.  Twenty girls
were taken under her instruction and superintendence, the annual
expenses of the school, aside from the support of Mrs. C., being
about $400. The pupils are clothed in a cheap cotton fabricsit at a table spread with kalo, potatoes, fish, and arrow-root.
They work in a beautiful garden, for exercise and pleasure, are
taught in school the common branches. They form a group of
happy hearts and bright faces, are easily governed, are attentive
and affectionate, and repeatedly blessed with the influence of the
Spirit. Within six years from the commencement of this enterprise, the girls of the oldest class were nearly all married and
appeared well, and a new class had taken their place under
their persevering teacher.
The boarding-school of equal promise under the charge of Mr.
and Mrs. Lyman from 1837, has continued to flourish, having
from thirty to sixty boys as pupils.  In 1845 thirty-five were
church members, seventeen had entered the Mission Seminary at
Lahainaluna, and twenty-three others were prepared to enter it
who could not then be received.
At Waialua, Oahu, a manual labor boarding-school for boys
was established, of which Mr. Locke laid the foundation and took
the charge. The pupils numbered from fifteen to twenty-two, and
were taught the common branches. The boys labored in the field
a part of the time to train them to business and to procure their
living. The experiment advanced with promise for a few years;
but afflictions early clustered on the school.  The first born of
Mr. and Mrs. Locke, returning from the field, was drowned in the
river. Next Mrs. L. was removed by death, and shortly after,
Mr. Locke finished his race, which he had, as a missionary, but
recently begun. Their three little orphan daughters have been
brought by Mr. A. B. Smith to the United States to find an asylum in the bosom of Christian kindness.
At Waioli, Kauai, in the neighborhood of grand and picturesque scenery, a select school has been established, for training




584 SCHOOL FOR MISSIONARIES' CHILDREN —CHURCH DISCIPLINE.
teachers and fitting scholars for the Mission Seminary, and for the
business of life. It is partly a boarding-school, as many of the
pupils are boarded by church members, and partly a manual labor
school, systematic instruction being given in that department. It
has been chiefly under the care of Mr. and Mrs. Johnson, and
affords instruction to from thirty-five to seventy-five boys.
Station or select schools are maintained at nearly all the stations, as model schools, and as the means of bringing forward the
rising generation to take their part in teaching, and in other duties
of life. One of these was taught at Honolulu by Mr. and Mrs.
Knapp in a first rate school-house built by the natives.
Numerous common schools are provided for by the state, and
are under governmental direction, affording scope for a minister
of instruction, and a number of native school inspectors, but
somewhat embarrassed by papists. A school for the education
of the children of the missionaries, the Board has established at
Punahou, about two miles north of east from the harbor of Honolulu. Mr. and Mrs. Dole took charge of it in 1841.  Miss M.
Smith, and since the death of Mrs. Dole, Mr. and Mirs. Rice have
taken part in the institution. In 1845 seventeen boarding-scholars and seven day-scholars were favored with its valued advantages.
The native churches, for the first twenty years of the mission, were independent of each other, and were generally in the
care of a missionary or Episcopos Apostolic. Other officers have
been introduced during the great revival.
In the government of those churches, whether Congregational, or Presbyterian, or under the direction of an Episcopos,
discipline has been generally prompt and rigid.  The tests of
membership, and the by-laws of some of them, are, perhaps, more
severe in some respects than most evangelical churches adopt.
The missionaries, who, like evangelical ministers generally,
require perfection in professors of the Gospel, but not as indispensable to communion, for various reasons wished the Hawaiian
churches and habitations to be as free from tobacco smoke as a
lady's parlor.
Before the Gospel was extensively acknowledged, the people,
though able to command few luxuries, were fond of smoking tobacco, and all classes, men, women, and children, indulged extensively in the practice, which would be injurious in any community.
They usually cultivated and cured the article for themselves, and
made their own pipes, commonly of wood.  In the practice of
smoking they often exercised a pleasant, sociable disposition,
amid their destitution, and the pipe was, doubtless, a more common treat among them than tea, coffee, or wine in any country.
A circle meeting on any occasion, generally lighted a pipe and
passed it round, each taking two or three whiffs, throwing the
last into the chest. The design was sometimes mischievous, and
the effect generally evil. A long match of the shreds of kapa




BROAD HAWAIIAN TEMPERANCE PLEDGE.


585


was often seen slowly burning for lighting the smoker's pipe, by
which means their frail habitations were sometimes ignited and
burnt down, occasionally with the loss of life.
When the evils of the habit, as filthy, expensive, unnecessarily stimulating, and deleterious to health and life, were pointed
out by the missionaries, and abstinence recommended, many natives relinquished the practice, became tetotalers, and urged their
countrymen to abstain, and in a few years, thousands pledged
themselves not only to abstain from intoxicating liquors, but
from tobacco, and some of the native churches adopted the rule
not to receive smokers.  In 1843, the mission briefly notice
this subject thus:' Many of us believing the cultivation and use of tobacco to be an
immorality, tending to diffuse evil and not good in the world, have
conscientiously taken of our candidates for church fellowship, the
pledge of total abstinence in this matter, consequently when they violate their pledge they become subjects of censure. Many of our number do not agree with those in the ground taken on this subject; but
this difference of opinion does not alienate our feelings nor disturb the
spirit of brotherly love. We agree to differ, still loving each other as
brethren, and still holding ourselves open to argument and conviction,
and still praying that the Spirit of truth may lead us to see eye to eye
in this and all other things."
As the influence of drinks and drugs on the human constitution
and on human society is much the same in all countries, it might
be safe perhaps to make no test in regard to their use for the converts of one country, which should not be applicable to those of
another.  Nor should converts from heathenism whom Christ
accepts, and who are bound to honor him in his ordinances, be
required, in order to enter the church, to pledge themselves to
any course of virtue or abstinence to which the will of God or the
general good, do not bind both them and others, whether they are
pledged or not. Still, if any native church which has its rights,
thinks it has authority from Christ to make by-laws for itself, to
receive none to its fellowship who use any particular drug or drink,
it must be allowed to try it, if such church is not equally bound to
guard against schism, and to facilitate ratherthan embarrass the rightful use of the ordinances according to their design as the means of
approaching and honoring Christ. In my apprehension, preaching,
and Christian counsel, instead of ecclesiastical authority, are appointed for the management of these and many like matters; while
scandalous offences which, if persisted in, prove apostasy, are to be
rebuked and restrained by the authority of the church, and while
the conscience of the true disciple is allowed to gain light and
strength under the edifying power of Christian ordinances, too
often undervalued.
Let us now turn again to the government.
To secure the recognition, explicit acknowledgment, and gua



FOREIGN EMBASSY.


rantee of Hawaiian independence among the great powers of the
earth, was an object of deep interest to Kamehameha III., and his
more intelligent chiefs and the friends of order and justice, who
were acquainted with the circumstances of the people. The nation, therefore, came forward, not to demand by their numbers,
wealth, or power, but to present their claims, though few and poor
and weak, to be received into the family of Christianized and
civilized nations.
To bring the condition of his country under the consideration
of the government of the United States, and of the sovereigns of
France and the British empire, the king, in 1840, endeavored to
engage the services of a legal gentleman of the United States, but
after spending a thousand dollars found that unforeseen difficulties
prevented his accomplishing the embassy.
Feeling his difficulties and dangers, the king, in the autumn of
1841, addressed letters on the subject to the King of the French,
the Queen of Great Britain, and the President of the United
States, and sent them by a confidential hand, to ensure their safe
delivery.
The same year I was permitted to visit Washington, when I
presented to Congress a copy of the Bible in the Hawaiian language, and in the capitol,detailed briefly the progress of events at
the islands from 1819 to 1841.
In 1842, the king resolved on employing an embassy, with
power to negotiate; and to meet the case, appointed Sir George
Simpson, a high-minded and philanthropic Englishman, Governor
of the Hon. Hudson's Bay Company's territory, and Mr. William Richards, well acquainted with Hawaiian affairs. and
full in the confidence of the government, and IIaalilio, the king's
friend and secretary, a Hawaiian of distinguished worth.
A visit of Sir George at this time at the Sandwich Islands,
gave him a good opportunity of judging for himself of the state of
things there.  He returned to England; and in July, 1842,
Messrs. Richards and Hoalilio embarked to go by the shortest
route to Washington, and thence to London and Paris.
Being kindly received at Washington by the President, they,
by correspondence with the department of state, presented to the
consideration of the government, the condition of the Hawaiian
Islands, and the wishes of their sovereign. The correspondence
between them and Mr. Calhoun was, by Pres. Tyler, laid before
Congress, with the following favorable message:To the House of Representatives of the United States.
" I communicate herewith to Congress copies of a correspondence,
which has recently taken place between certain agents of the Government of the Hawaiian or Sandwich Islands, and the Secretary of
State.
" The condition of those Islands has excited a good deal of interest,
which is increasing by every successive proof that their inhabitants are




PRESIDENT TYLER'S MESSAGE.


587


making progress in civilization, and becoming more and more competent to maintain regular and orderly civil government. They lie in
the Pacific ocean, much nearer to this continent than the other, and
have become an important place for the refitment and provisioning of
American and European vessels.
Owing to their locality, and to the course of the winds which prevail in this quarter of the world, the Sandwich Islands are the stopping
place for almost all vessels passing from continent to continent across
the Pacific ocean. They are especially resorted to by the great numbers of vessels of the United States which are engaged in the whale
fishery in those seas. 'he number of vessels of all sorts and the
amount of property owned by citizens of the United States which are
found in those Islands in the course of a year, are stated, probably
with sufficient accuracy, in the letter of the agents.
Just emerging from a state of barbarism, the Government of the
Islands is as yet feeble; but its dispositions appear to be just and
pacific, and it seems anxious to improve the condition of its people by
the introduction of knowledge, of religious and moral institutions,
means of education, and the arts of civilized life.
" It cannot but be in conformity with the interest and the wishes of
the government and the people of the United States that this community, thus existing in the midst of a vast expanse of ocean, should
be respected, and all its rights strictly and conscientiously regarded.
And this must also be the true interest of all other commercial States.
Far remote from the dominions of European Powers, its growth and
prosperity as an independent State may yet be in a high degree useful
to all, whose trade is extended to those regions; while its nearer approach to this continent, and the intercourse which American vessels
have with it -such vessels constituting five-sixths of all which annually
visit it-could not but create dissatisfaction on the part of the United
States at any attempt, by another Power, should such attempt be
threatened or feared, to take possession of the islands, colonize them,
and subvert the native Government.  Considering, therefore, that the
United States possesses so very large a share of the intercourse with
those Islands, it is deemed not unfit to make the declaration, that
their Government seeks, nevertheless, no peculiar advantages, no exclusive control over the Hawaiian Government, but is content with its
independent existence, and anxiously wishes for its security and prosperity. Its forbearance in this respect, under the circumstances of the
very large intercourse of their citizens with the Islands, would justify
this Government, should events hereafter arise to require it, in making
a decided remonstrance against the adoption of an opposite policy by
any other Power. Under the circumstances, I recommend to Congress
to provide for a moderate allowance to be made out of the Treasury
to the Consul residing there, that, in a Government so new and a
country so remote, American citizens may have respectable authority
to which to apply for redress in case of injury to their persons and
property; and to whom the Government of the country may also
make known any acts committed by American citizens of which it may
think it has a right to complain."
The subject was referred to the Committee on Foreign Affairs,




588             EX-PRESIDENT ADAMS S REPORT.
the Hon. J. Q. Adams being chairman, who concurring with the
President, and happily grouping the claims of the little Sandwich Islands with populous China, made a report highly honorable
to its author, and to the body which adopted it, as follows:" The Committee on Foreign Affairs, to whom was referred the
message of the President of the United States of December 30, 1842,
concerning the present condition of the relations, commercial and
political, of the United States with the Sandwich Islands and with the
Chinese Empire, and recommending to the consideration of Congress
the expediency of adopting measures for cultivating and improving
those relations, respectfully report:
' That, concurring in the views of the President, as expressed in
the message, with regard to the intercourse with those remote regions,
suited to the best interests of the United States, and adapted to the
promotion of benevolence and good will between brethren of the
human family, separated heretofore not only by geographical distances
to the utmost ends of the earth, but by institutions, in both extremes,
of barbarism and of civilization, alienating from one another the
various tribes of man, children of one common parent, and born for
mutual assistance in the purpose of promoting the happiness of allthey report for the consideration of the House, two bills, to enable the
President to carry into effect the purposes set forth in the message.
' Peace-friendly, social, and commercial intercourse-and the
reciprocation of good offices with all nations, was proclaimed as the
filndarmental policy of this Union, from the day and in the instrument
with which the North American people, till then English colonists,
assumed among the powers of the earth that separate and equal
station to which the laws of Nature and of Nature's God entitle
theim.  At that time more than one half the surface of the habitable
globe was hmermetically sealed up against them, and inaccessible to
them. A series of events, all emanating from one beneficent Providence, but wonderfully various, and seemingly antagonistical in their
original character, have unlocked or burst open the gates of countries
ranging from the equator to the pole, in both continents of America,
in the central darkness of Africa, and in the continental islands of
Australasia.
1 At that time the Sandwich Islands were yet undiscovered by the
race of civilized man; and China, from ocean to ocean, had surrounded herself, from  ages immemorial, by a wall, within which her
population, counting by hundreds of millions, were pent up in sullen
separation and seclusion from all the rest of mankind. Within one
year from the day when the United States were' first acknowledged as
a nation, the discoverer of the Sandwich Islands (the most illustrious
navigator of the eighteenth century) perished on their shore by the
hands of their savage barbarian inhabitants.
" It is a subject of cheering contemplation to the friends of human
improvement and virtue, that, by the mild and gentle influence of
Christian charity, dispensed by humble missionaries of the Gospel,
unarmed with secular power, within the last quarter of a century, the
people of this group of islands have been converted from the lowest
debasement of idolatry to the blessings of the Christian Gospel;




EARL ABERDEEN AND THE COMMISSIONERS.


589


united under one balanced government; rallied to the fold of civilization by a written language and constitution, providing security for the
rights of persons, property, and mind, and invested with all the elements of right and power which can entitle them to be acknowledged
by their brethren of the human race as a separate and independent
community.  To the consummation of their acknowledgment, the
people of the North American Union are urged by an interest of their
own, deeper than that of any other portion of the inhabitants of the
earth-by a virtual right of conquest, not over the freedom of their
brother man by the brutal arm of physical power, but over the mind
and heart by the celestial panoply of the gospel of peace and love."
Acknowledging the independence of the islands as formally
as was their custom, the government appointed Mr. George
Brown as a commissioner to reside at the Sandwich Islands
as the representative of the government of the United States.
He repaired to his post, where he was kindly received by the
king and chiefs, and for a time was highly respected, and apparently friendly to the native government.
Mr. Charlton, the British Consul, finding the king had sent
Commissioners on this embassy, suddenly left the islands on
board a vessel where Mr. Alexander Simpson had engaged a
passage for himself, sending back from that vessel in Honolulu
roads, Mr. Simpson, deputed to exercise the consular functions
pro tempore, and hastened to England, not to aid the commissioners in so noble and desirable a plan, but apparently to circumvent
them, by creating a prejudice at the foreign office against the
government of the Sandwich Islands.
But Sir George Simpson, Capt. Jones of the R. N., and Messrs.
Richards and Haalilio, by a timely and fair statement of facts, were
able at length to counteract the intended mischief. Those English gentlemen had both visited the islands of Hawaii, and becoming acquainted with the clashing interests there, and the
shameful conduct of some of their fellow subjects and others,
had been favorably impressed with the honesty, honor, integrity,
and efficiency of the Hawaiian government, and its readiness to
administer justice, if unmolested by foreign powers.
The Earl of Aberdeen, glancing through the consul, could not
perceive any good reason for his deserting his post uncalled, disapproved of the insolent bearing of his official communications,
and easily disposed of most of his complaints, leaving one question for him to settle at Oahu, whether his deed of a large part of
Honolulu were genuine, forged, or otherwise fraudulent; removed
him from his office, and appointed Gen. Wm. Miller as consul
general for the Sandwich and Society Islands.
Before the commissioners could reach Paris, the French Sloop
of War Embuscade arrived at the islands, and the following correspondence occurred between Captain Mallet and the king, touching national claims, national rights, and national dignity.




590


PECULIAR DEMANDS OF CAPT. MALLET.


SLOOP OF WAR EMBUSCADE, HARBOR OF HONOLULU, SEPT. 1ST, 1842.
SIRE)
I have the honor to inform your majesty, that since the treaties of
July 12th and 17th, 1839, French citizens and ministers of the Catholic religion have been insulted and subjected to divers unjust measures,
concerning which your majesty has not, probably, been informed.
Subordinate agents, ignorant or ill disposed, and without any special
order from the government, have thrown down churches, threatened
the priests, and compelled their disciples to attend Protestant places
of worship, and Protestant schools. To effect this, theyhave employed a course of treatment repulsive to humanity, notwithstanding the
treaty of July 12th, signed by your majesty and the commandant of
the French frigate Artemise, grants free exercise to the Catholic religion, and an equal protection to its ministers.
" Persuaded that your majesty has no intention that treaties, entered into in good faith, should be annulled, and also that it is incumbent
upon you to treat all religions with favor, therefore I shall demand that
you will adopt such measures as shall defend the adherents of the
Catholic faith from all future vexations.
" I demand, therefore, of your majesty,
" 1st. That a Catholic High School, with the same privileges as the
High School at Lahainaluna, be immediately acknowledged, and that
a lot of land be granted to it by Government, according to promise,
" 2d. That the Catholic schools be under the exclusive supervision of
Catholic Kahukulas (Inspectors) nominated by Kahunas of the same
faith, and approved by your majesty; and that these Kahukulas enjoy
without infraction all the privileges granted by the law.
"' 3d. That the Kahunas have power to fill, temporarily, all vacancies that may occur in consequence of the death, absence, or loss of
office of any of the Kahukulas.
" 4th. That for the future, permission to marry be given by Catholics,
nominated by the Kahunas, and approved always by the government
of your majesty: and that in case of death, absence, or loss of office,
the Kahunas have power, provisionally, to grant permission themselves.
" 5th. That hereafter Catholics be not forced to labor upon schools, or
churches of a different faith, and that the relations of children, who
may embrace the Catholic religion, be not ill-treated on this account.
(' 6th. That severe punishment be inflicted upon any individual,
whatever may be his rank or condition, who shall destroy a Catholic
church, or school, or insult the ministers of this religion.
' Furthermore, I demand of your majesty that you will confirm to
the French mission the land which was given it by Boki, when regent
of the kingdom, which land has always been considered as belonging
to said mission; and also, that you legalize the purchase of the land
made by his lordship, the Bishop of Nicopolis, by a sanction which
will confirm it to his lordship, and to his heirs for ever.
" I will not conclude what relates to the Catholic clergy without
praying your majesty to give me proof that the Abbe Maigret has
signed a writing, by which he acknowledges himself a British subject
Should this prove to be a mere calumny, invented for the purpose of ruin



REPLY OF THE KING AND PREMIER.


ing a French priest in the estimation of the inhabitants of these isles, and
that of your majesty, I demand that the author of this calumny, John
ti, the inspector general, retract in writing, declaring either that he
lied about it, or that he had been deceived. As a Frenchman, I deem
it important to be fully satisfied on this point.
' There is still another subject, concerning which I must demand
some explanation of your majesty. According to article 6th of the
treaty of July 17th, French wines and spirits were to be admitted into
the islands of your government, on paying a duty of five per cent.
Was it not for the purpose of eluding this article (not to say violating it) that the sale of brandy has been limited to a certain number
of gallons?
" I cannot prevent your majesty from  enacting such laws as the
prosperity and well-being of your subjects seem to you to demand, but
[ consider it my duty to inquire how you can reconcile the 6th article
of the treaty of July 17th, with the last law concerning the sale of
spirits in the islands of your kin(gdom. It would give me great pleasure to b3 informed on this subject, in order to make my report to the
Admiral, Commander in Chief of the French Forces in the Pacific
Ocean, that he may decide upon such a course as he shall judge expedient for the maintenance of treaties and of our national dignity.
" I have the honor to be, with the most profound respect, Sire, your
majesty's very humble servant.
(Signed),            " S. MALLET.
" Captain of the Sloop of War Embuscade."
" HONOLULU, SEPTEMBER 4TH, 1842.
" To S. Mallet, Captain of the French Ship of War, the Embuscade, Greeting: —
" We have received your letter, dated the 1st inst., and with our
council assembled, have deliberated thereon, and we are happy to receive your testimony that if there are instances of difficulty or abuse
in these islands, they are not authorized by this government, and we
assure you that we hold in high estimation the government of France,
and all its estimable subjects.  It is the firm determination of our
government to observe the treaties with all nations, but the written
laws are a new thing, the people are ignorant, and good order can only
be preserved on the part of the government by affording the protection of the laws to all who will appeal to them  at the proper
tribunals.
" On the introduction of the Roman Catholic religion it was understood that toleration was to be fully allowed to all its priests and all
its disciples, and this has been done as far as lay in our power, and no
enAe can e prove to the contrary; but it is impossible to put a stop to
disputes and contentions between rival religions, and the evils and
i:lmplaints which result therefrom.
" The laws facvor literature, and as soon as the French priests:r'e ready to found a High School for the purpose of impartEing it to their pupils, and teachers are ready, it shall find a
location.
h The SChool Laws were formed to promote education in these islands, and not sectarianism, and no one should ask the government




592


VISIT OF THE CARYSFORT, LORD PAULET.


that they be altered to favor any particular sect. Any man qualified
for teaching, being of good moral character, is entitled to a teacher's
diploma, this by reason of his acquirements, not his sect.  No priest
of either sect can give diplomas. Likewise marriage is regulated by
law, and no priest, of either sect, can perform the ceremony except the
parties obtain a certificate from the governor or his officer, and why
should the laws be altered? Difficulties often arise on this subject, and
we should regulate our own people.
' The laws require the people to labor on certain days; some for
the government, and some for the landlords to whom tie labor is due
according to law, and the kind of labor is regulated by those to whom
the labor is due.
' The laws are not fully established in all parts of the islands, and
probably an ancient custom has been practised, by which the owner of
land would pull down the house of one who built thereon without his
cheerful assent, but if the owner of the house complains to the judges,
they should grant a trial, and if no satisfaction is obtained, then the
governor will grant a trial, and if that decision is unjust, an appeal
must be made to the supreme judges, who will sit twice a year.
" The ground occupied by the French priests in Honolulu, is held
by the salme tenure as that of the priests of the Protestant religion, and
some other foreigners; and negotiations have been commenced which
it is to be hoped will give equal justice to all.
" When John Ii arrives from Kauai, that case will be adjusted,
and if he denies the charge which you have presented, a trial will be
granted.
4 Please do us the favor to assure the admiral that the present laws
do not contravene the 6th article of the treaty of the 17th July.  Brandy and wines are freely admitted here, and if any one wishes a license
to retail spirits, he may procure one by applying to the proper officers.
Those who retail spirits without license are liable to punishment.
Please inform him also that we have sent ministers to the King of
France, to beg of him a new treaty between us and him.
" Accept for yourself the assurance of our respect and our salutations.
(Signed),       "KAMEHAMEHA III.
(Signed),       " KEKAULUOHI.
" Translation certified to be correct by G. P. JUDD."
This dignified answer, and the fact that his majesty had sent commissioners to France for the purpose of negotiating with the government of Louis Philippe, may have deterred the captain from
further encroachments.
The king, having received a protest from two British subjects
against acknowledging Mr. Simpson as acting cunsul, on the
ground of his declared hostility to the government, refused to
receive him.
Her Majesty's Ship Carysfort arrived at Honolulu early in
Feb., 1843, and her captain, Lord George Paulet, after an interview
with Mr. Simpson, the deputy consul, commenced a course of
proceedings which equity could not detail but with grief, as the
following correspondence, published by authority of the Ha



LORD PAULETaS CORRESPONDENCE.


593


waiian government, will, with little or no comment, demonstrate:"Her Britannic Majesty's Ship Carysfort, Oahu, llth of Feb. 1843.
Sir,-Having arrived at this port in Her Britannic Majesty's Ship
Carysfort, under my command, for the purpose of affording protection
to British subjects, as likewise to support the position of her Britannic
Majesty's representative here, who has received repeated insults from
the government authorities of these islands, respecting which it is
my intention to communicate only with the king in person:
" I require to have immediate information by return of the officer
conveying this despatch whether or not the king (in consequence of my
arrival) has been notified that his presence will be'required here and
the earliest day on which he may be expected, as otherwise I shall be
compelled to proceed to his residence in the ship under my command,
for the purpose of communicating with him.
" I have the honor to be, sir, your most obedient, humble servant,
"GEORGE PAULET, Captain.
" To Kekuanaoa, Governor of Oahu, &c., &c."'
" Honolulu, February 11th, 1843.
" Salutations to you, Lord George Paulet, Captain of H. B. M.
Ship Carysfort:-I have received your letter by the hand of the officer,
and with respect, inform you that we have not sent for the king, as we
were not informed of the business, but having learned from your communication that you wish him sent for, I will search for a vessel and
send. He is at Wailuku on the east side of Maui. In case the wind
is favorable he may be expected in six days.
" Yours with respect,
" M. KEKUANAOA."
On the king's arrival at Honolulu, he received the following:'" tl. B. M. Ship Carysfort, Honolulu harbor, Feb. 16th, 1843.
' SIR;-I have the honor to acquaint your Majesty of (with) the
arrival in this port of H. B. M. ship, under my command, and according to my instructions I am desired to demand a private interview with
you, to which I shall proceed with a proper and competent interpreter..
" I, therefore, request to be informed at what hour to-morrow it
will be convenient for your majesty to grant me an interview.
" I have the honor to remain your majesty's most obedient, humble
servant,
s a  GEORGE PAULET, Captain."
The fact and the day of the private interview and the accompanying interpreter, he fixes himself, and wished to be informed
of the hour, when the king, without attendant, officer, or interpreter, will meet his lordship, who received the following appropriate reply:
" Honolulu, February 17th, 1843.
"( Salutations to you, Lord George Paulet, Captain of Her Britannic
Majesty's Ship Carysfort.
' Sir:-We have received your communication of yesterday's date,
38




594


LORD PAULET)S DEMANDS.


and must decline having any private interview, especially under the
circumstances you propose. We shall be ready to receive any written
communication from you to-morrow, and will give it due consideration.
In case you have business of a private nature we will appoint Dr.
Judd our confidential agent to confer with you, who, being a person of
integrity and fidelity to our government, and perfectly acquainted with
all our affairs, will receive your communications, give all the information you require (in confidence), and report the same to us.
" With respect,
" KAMEHAMEHA III.
" KEKAULUOHI."
Her Britannic lrajesty's Ship Carysfort, Oahu, 17th Feb., 1843.
" SIR:-In answer to your letter of this day's date (which I have
too good an opinion of your majesty to allow me to believe it ever emanated from yourself, but from your ill advisers), I have to state that I
shall hold no communication whatever with Doct. G. P. Judd, who, it
has been satisfactorily proved to me, has been the prime mover in the
unlawful proceedings of your government against British subjects.
L As you have refused me a personal interview, I enclose to
you the demands which I consider it my duty to make upon your
government; with which I demand a compliance at or before four
o'clock P. M., to-morrow (Saturday), otherwise I shall be obliged to
take immediate coercive steps to obtain these measures for my countrymen.
"I have the honor to be your majesty's most obedient, humble
servant,
GEORGE PAULET, Captain."
i Demands made by the Right Honorable Lord George Paulet,
Captain R. N., commanding her Britannic Majesty's Ship Carysfort,
upon the king of the Sandwich Islands.
" First.  The immediate removal by public advertisement, written
in the native and English languages and signed by the governor of this
island and F. W. Thompson, of the attachment placed upon Mr.
Oharlton's property; the restoration of the land taken by the government for its own use and really appertaining to Mr. Charlton, and reparation for the heavy loss to which Mr. Charlton's representative has
been exposed by the oppressive and unjust proceedings of the Sandwich Islands government.
" Second. The immediate acknowledgment of the right of Mr.
Simpson to perform the functions delegated to him by Mr. Charlton;
namely, those of Her Britannic Majesty's acting consul; until Her
Majesty's pleasure be known upon the reasonableness of your objections to him. The acknowledgment of that right and the reparation
for the insult offered to Her Majesty through her acting representative,
to be made by a public reception of his commission and the saluting
the British flag with twenty-one guns-which number will be returned
by her Britannic Majesty's ship under my command.
" Third. A guarantee that no British subject shall be subjected to
imprisonment in fetters, unless he is accused of a crime which by
the laws of England would be considered a felony.




CONCESSIONS TO LORD PAULET UNDER PROTEST.:595


" Fourth. The compliance with a written promise given by King
Kamehameha to Captain Jones of the Curacoa, that a new and fair
trial would be granted in a case brought by Henry Skinner, which promise had been evaded.
"' Fifth. The immediate adoption of firm steps to arrange the matters in dispute between British subjects and natives of the country or
others residing here by referring these cases to juries, one half of
whom shall be British subjects approved by the consul, and all of whom
shall declare on oath, their freedom from prejudgment upon, or interest
in, the cases brought before them.
" Sixth. A direct communication between His Majesty Kamehameha
and Her Majesty's acting consul for the immediate settlement of all
cases of grievances and complaints on the part of British subjects
against the Sandwich Islands government.
"( Dated on board H. B. M. Ship Carysfort, at Oahu, this 17th day
of February, 1843.
" GEORGE PAULET, Captain."
He, at the same time, apprised Captain Long, of the U. S. Ship
Boston, then in port, that the Carysfort would be prepared to make
an attack on the town, at four o'clock, P. M., the next day, unless
his demands were complied with.
The government of a people, once savage and delighting in
war, and ready to attack and destroy even unoffending naval
officers, and capture ships, were now   disposed to peace and
equity, and resolved to yield rather than break friendship with
Great Britain, and made the following reply, which was construed
to concede more than was even temporarily intended:c Honolulu, Feb. 18th, 1843.
" Salutations to Rt. Hon. Lord George Paulet, Captain of H. B.
M. Ship Carysfort;
1" We have received your letter and the demands which accompanied
it, and in reply, would inform your lordship that we have commissioned
Sir George Simpson and William Richards as our Ministers Plenipotentiary and Envoys Extraordinary to the Court of Great Britain, with
fall powers to settle the difficulties which you have presented before us,
to assure Her Majesty, the queen, of our uninterrupted affection, and
to confer with her ministers as to the best means of cementing the
harmony between us. Some of the demands which you have laid before us are of a nature calculated seriously to embarrass our feeble
government, by contravening the laws established for the benefit of all.
" But we shall comply with your demands, as it has never been our
intention to insult Her Majesty, the queen, or injure any of her estimable subjects; but we must do so under protest, and shall embrace
the earliest opportunity of representing our case more fully to Her
Britannic Majesty's government through our minister, trusting in the
magnanimity of the sovereign of a great nation which we have been
taught to respect and love,-that we shall then be justified.
u Waiting your further orders,
" With sentiments of respect,
" KAMEHAMEH   EHA III
I" KEKAULUOHI."




oVO         PROVISIONAL CESSION OF THE ISLANDS.
After an interview, and acknowledgment of the acting consul,
such exorbitant demands were made and peremptorily urged, that
the king deemed it impossible to comply and preserve his independence, and being urged by various parties to cede his country
to one of the Great Powers (though his "' constitutional right"
to do so without the consent of the people is questionable), he
considered that subject with much pain.    He found that the
United States would not accept it. He felt that France had injured him, so that his people would never forgive him should he
cede his country to France, and having great confidence in Queen
Victoria, whom he could not suspect of having authorized either
Mr. Charlton, or Mr. Simpson, or Lord George Paulet to oppress
him, yielded to the pressure, and in concurrence with the premier,
made with anguish the cession of his country as follows:" 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 by her Britannic Majesty's
representative upon us, in reference to the claims of British subjects;
We do hereby cede the group of islands known as the Hawaiian (or Sandwich) Islands, unto the Right Honorable Lord George Paulet, Capt. of
her Britannic Majesty's ship of war Carysfort, representing her Majesty Victoria Queen of Great Britain and Ireland from this date and
for the time being; 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, and in the event that no agreement has
been executed previous to the date hereof, subject to the decision of
her Britannic Majesty's Government on conference with the said Representatives appointed by us; or in the event of our Representatives
not being accessible, or not having been acknowledged, subject to the
decision which her Britannic Majesty may pronounce on the receipt of
full information from us, and from the Right Honorable Lord George
Paulet.
" In confirmation of the above, we hereby affix our names and seals,
this twenty-fifth day of February, in the year of our Lord one thousand eight hundred and forty-three, at Honolulu, Oahu, Sandwich
Islands.
' KAMEHAMEHA III.
C' KEKAULUOHI."
The same day Lord Paulet made the following proclamation:" A Provisional Cession of the Hawaiian or Sandwich Islands having
been made this day by KAMEHAMEHA III., King, and KEKAULUOHI,
Premier thereof, unto me, The Right Hon. Lord George Paulet,
commanding Her Britannic Majesty's Ship Carysfort on the part of
Her Britannic Majesty, Victoria, Queen of Great Britain and Ireland; subject to arrangements which may have been or shall be
made in Great Britain, with the Government of H. B. Majesty.
" I do hereby proclaim,
"' FIRST, That the British Flag shall he hoisted on all the Islands




LORD PAULET'S PROCLAMATION.


597


of the Group: and the natives thereof shall enjoy the protection and
privileges of British subjects.
"SECOND, That the Government thereof shall be executed, until
the receipt of communications from Great Britain, in the following
manner:-namely, by the native king and chiefs and the officers
employed by them, so far as regards the native population; and by a
Commission, consisting of King Kamehameha III., or a deputy appointed by him, The Right Honorable Lord George Paulet, Duncan
Forbes Mackay, Esquire, and Lieutenant Frere, R. N., in all that
concerns relations with other powers (save and except the negotiations
with the British Government), and the arrangements among Foreigners
(others than natives of the Archipelago) resident on these*Islands.
' THIRD, That the laws at present existing, or which may be made
at the ensuing Council of the King and Chiefs (after being communicated to the Commission), shall be in full force so far as natives are
concerned; and shall form the basis of the administration of justice
by the Commission, in matters between foreigners resident on these
Islands.
" FOURTH, In all that relates to the collection of the revenue, the
present officers shall be continued at the pleasure of the native King
and chiefs, their salaries for the current year being also determined
by them, and the archives of Government remaining in their hands;
the accounts are, however, subject to inspection by the Commission
herebefore named. The Government vessels shall be in like manner:
subject, however, to their employment if required for Her Britannic
Majesty's service.
' FIFTH, That no sales, leases, or transfers of land shall take place
by the action of the Commission appointed as aforesaid, nor from
natives to Foreigners, during the period intervening between the 24th
of this month, and the receipt of notification from Great Britain of
the arrangements made there: they shall not be valid, nor shall they
receive the signatures of the King and Premier.
' SIXTH, All the existing bona fide engagements of the native King
and Premier shall be executed and performed as if this Cession had
never been made.
" Given under my hand this twenty-fifth day of February, in the year
of our Lord one thousand eight hundred and forty three, at Honolulu, Oahu, Sandwich Islands.
"GEORGE PAULET,
"Captain of H. B. M. S. Carysfort. l
".Signed in the presence of
" G. P. JUDD, FRec. and Int. to the Govt.
" ALEX. SIMPSON, H. B. M. acting Consul."
This document was publicly read, and the national flag lowered and the British hoisted in its stead.  The king addressed the
people in a few words well adapted, by their tenderness, wisdom,
and force, to keep them from resenting the injury which the nation
had received, and to inspire them with confidence that their
cause would be more favorably judged in Great Britain, as
follows:



598    SPEECH OF THE KING-PROTEST OF HIS DEPUTY.


"Where are you, chiefs, people, and commons from my ancestor,
and people from foreign lands? Hear ye, I make known to you that
I am in perplexity by reason of difficulties into which I have been
brought without cause; therefore I have given away the life of our land,
hear ye! But my rule over you, my people, and your privileges will
continue, for I have hope that the life of the land will be restored
when my conduct shall be justified."
He sent despatches to Great Britain by B. F. Marshall, Esq.
He deputed Dr. Judd, who had resigned his commission as assistant missionary, to take part in the commission which entered on
the labors of the provisional government, no easy or enviable task.
Not only was the Hawaiian banner brought down temporarily,
but the standard of loyalty was lowered among the people, and
the useful principle of deference to kings, constitutions, and laws
partially undermined, for the people had lost, in a measure, their
hereditary and constitutional king and protector, the breath of the
nation, the power to speak for itself, being surrendered to other
hands, the barriers against intemperance, licentiousness, and Sabbath desecration were weakened or broken down, and a species
of anarchy manifested itself; but thousands of the believers of
the Gospel, the salt of the land, stood firm in their integrity,
mourned over the follies and wickedness of the lovers of pleasure
and sin, and strove to avert the mischief which this partial revolution threatened, and with their friends desired a speedy restoration. Finding it impracticable to act with the British commission without participating in a policy which he deemed enormous,
the king protested and withdrew in the following manner:"C KNOW ALL MEN, That according to private instructions given to
our Deputy, he on the 10th of May issued a Protest on our behalf in
the following words:
Whereas, the undersigned was by Commission dated Feb. 27,
1843, appointed Deputy for his Majesty KAMEHAMEHA III., to the
British Commission for the Government of the Sandwich Islands,
under the Provisional Cession thereof unto Her Most Gracious Majesty VICTORIA, Queen of the United Kingdoms of Great Britain and
Ireland:
" And whereas, in the prosecution of business by the Commissioners, many acts have been passed and consummated affecting the interests of foreigners, resident on these Islands, and acts which virtually
abrogate the bonafide obligations of the Government existing at the
period of the Provisional Cession; to which acts the said KAMEHAMEHA III. did refuse assent through me his Deputy:. And whereas, by an order issued April 27, 1843, to the Acting
Governor of Oahu, and by subsequent orders, dated May 8th, 1843,
issued to all the Governors of these Sandwich Islands, the Commissioners, to wit, the Rt. Hon. Lord George Paulet, Captain of H.
B. M. Ship Carysfort, and Lieut. John Frere, R. N., did virtually
abrogate one of the existing laws of these Islands, by forbidding the
imprisonment of persons found guilty of fornication, except in certain
cases, not specified in the laws, as will appear more fully upon refer



WITHDRAWAL OF THE KING FROMI THE PAULET COMMISSION. 599


ence to said orders, violating thereby the solemn compact entered into
under the Provisional Cession.
"' Now, therefore, Be it known to all men, that I, the said deputy
for the said King, KAMEHAMEHA III., do by these Presents, enter
this my most solemn Protest against the acts, especially those above
recited, of the said Commissioners, which have not the signature and
approbation of me, the said Deputy, as will appear more fully upon
reference to the Records of said Commission.
" And I do hereby most solemnly protest against the said Right
Hon. Lord George Paulet, and Lieut. Frere, Commissioners aforesaid,
and all others whom it may concern, holding them responsible for their
violation of the solemn Compact or Treaty entered into on the 25th
day of February, 1843.
G. P. JUDD, Deputy for the King.
Honolulu, Oahu, Sandwich Islands, May 10, 1843.
" On the next day our Deputy withdrew from the British Commission by the following document, acting in our place and stead.
" Whereas, the undersigned Deputy for the King KAMEHAMEHA
III., did, on the 10th day of May inst., enter his protest against certain Acts of the British Commissioners for the Government of the
Sandwich Islands:
" And whereas, the undersigned has been verbally informed this
day, by the Rt. Hon. Lord George Paulet and Lieut. Frere, that one
of the laws as made at the recent Council of the King and Chiefs, viz.,
I A law for the Licensing of Public Auctioneers,' shall not go into
operation.;" And whereas, it now appearing evident to the undersigned that
the terms of the Compact or Treaty entered into on the 25th of February, 1843, will not in future be respected by the British Commission:
" Therefore, Be it known to all men, that I, the said Deputy, Do
by these Presents, resign my seat in the said Commission, thereby
withdrawing the said King KAMEHAMEHA JII., from all future responsibilities in the acts of the said Commission.
G. P. JUDD, Deputy for the King.
Done at Honolulu, Oahu, Sandwich Islands, at the Office of the British Commission for the Government of the Sandwich Islands, this 11th day of May, A. D., 1843.
" We, therefore, publicly make known that we, KAMEHAMEHA III.,
the King, fully approve and acknowledge the Protest and withdrawal
of our Deputy as our own, and declare that we will no more sit with
the British Commissioners, or be responsible for any acts of theirs
which may encroach on the rights of foreigners.
" The Rt. Hon. Lord George Paulet and his Lieut. John Frere, having enlisted soldiers under the title of 'the Queen's Regiment,'
maintaining them as a standing army out of funds appropriated by us
for the payment of our just debts, which expense we consider quite
uncalled for and useless; they having enforced their demand for the
payment of the money by a threat of deposing from his trust an officer
of the Treasury, although contrary to the orders of the King and Premier to him, made known to the British Commissioners:
"I By these oppressions, by the trial of natives for alleged offences
against the native government, cases which come not properly under
their cognizance, and by their violating the laws, which, by the Treaty,




600


VISIT OF ADMIRAL THOMAS.


were to have been held sacred until we hear from England; we are
oppressed and injured, and feel confident that all good men will sympathize with us in our present state of distress; and now we Protest
in the face of all men, against all such proceedings both towards ourselves, and foreigners, subjects of other Governments, on the part
of the Rt. Hon. Lord George Paulet, Captain of H. B. M. ship
Carysfort, and his Lieut. John Frere, R. N., and take the world to
witness that they have broken faith with us.
Byme, (Signed,) KAMEHAMEHA III.
(Signed,) KEKAULUOHI, Premier.
"Lahaina, Maui, Sandwich Islands, June 24, 1843."
The king's bold stroke in appealing to the honor of the British
queen, the hasty measure of giving away the life of the land in
the hope of its resuscitation, and the decided recession from the
Paulet commission may have prevented a bloody collision, and
the final loss of his sceptre, and been among the means of placing
the independence of the islands on a firmer basis than before.
Apprised of the proceedings of Lord Paulet, which seemed
inconsistent with the known wishes of the British Government
Rear-Admiral Thomas, commander of the British naval forces in
the Pacific, hastened to check the growing evil, and turn back
the turbid flood.
He arrived at Honolulu, July 26th, and declining the cession,
promptly and honorably applied himself to the work of restoration, and was hailed as a deliverer.  To secure an interview with
the king, he addressed the following note to the Governor:"HER BRITANNIC MAJESTY'S SHIP DUBLIN, I
off Honolulu, 26th July, 1843.
i SIR,-It being my desire to obtain the honor of a personal interview with His Majesty, King Kamehameha III., for the purpose of
conferring with His Majesty on the subject of the Provisional Cession
of his dominions, I have to request that you will be pleased to intimate
my wishes to His Majesty, in order that he may appoint the time and
place where such interview may be held.
' I have the honor to be, Sir, your most obedient humble servant,
"RICHARD THOMAS,
"Rear-Admiral and Commander-in-Chief of H. B. M. Ships and Vessels in the Pacific.
"To KEKUANAOA, Governor of Oahu."
The king having returned from Maui to greet Commodore
Kearney, of the U. S. Navy, gladly welcomed Admiral Thomas
also. After five months of embarrassment and suffering under the
misrule of the new powers, the 31st of July opened a brighter
scene, as the following will show:" DECLARATION,Of Rear-Admiral THOMAS, Commander-in-Chief of Her Britannic
Majesty's Ships and Vessels in the Pacific, in relation to the events
which transpired at the Sandwich Islands, and consequent upon the
visit of Her Britannic Majesty's Ship Carysfort, in February, 1843.




THE REAR-ADMIRAL TO THE KING AND CHIEFS.


601


Tc KING KAMEHAMEHA III., AND THE PRINCIPAL CHIEFS OF
THE SANDWICH ISLANDS.
Immediately that the Commander-in-Chief was made acquainted
at Valparaiso in June, 1843, of the Provisional Cession of the Hawaiian Islands unto the Right Honorable Lord George Paulet, as the
then and there Representative of Her Majesty Queen Victoria, he
hastened to the spot to make himself fully acquainted with all the circumstances, and, if possible, the motives which led to such an unlooked
for event.
" His first duty on arrival was to seek a personal interview with His
Majesty Kamehameha III., and to ascertain whether these difficulties
in which he found himself involved, and the opinion which His Majesty appeared to entertain of the impossibility of complying with certain
requisitions which had been made, were so utterly insurmountable as
to call upon him to renounce the sovereignty of those Islands for the
time being, likewise whether the Cession was a free, unbiassed, and
unsolicited act of Sovereign Power.
The Rear-Admiral having ascertained that the difficulties to which
allusion is made in the deed of Cession might be surmounted; having
convinced His Majesty that he had not properly understood the principles of justice and good faith which invariably guide the councils of
Her Majesty, the Queen of Great Britain, in all their deliberations, particularly respecting their relations with foreign powers; and that whenever it becomes necessary to vindicate the rights of British subjects or
redress their wrongs, the Government scrupulously respects those rights
which are vested in all nations in an equal degree, whether they be powerful or weak, making it therefore a rule not to resort to force until every
expedient for an amicable adjustment has failed; having moreover
learnt that His Majesty entertained the hope that his conduct was
capable of justification, and that such justification he thought would
restore to him the authority he had ceded under supposed difficulties;
and having moreover assured His Majesty that whilst it is the earnest
desire of the Government of Great Britain to cultivate by every means
a good understanding with every Independent Nation, and to prevent
any of its subjects from injuring those of other sovereigns, either in
person or property, wherever they may be located: and that, when it
can be avoided, rather than urge compliance with demands which are
likely to embarrass a feeble government, its object is to foster, and
even assist by kind advice or good offices such as may be disposed to
seek its friendly interposition, requiring only in return equal privileges
for such British residents as may have been granted to the subjects of
the most favored nation. Lastly, His Majesty having given his assent
to new proposals submitted to him for the amicable adjustment of the
pending differences which led to the temporary cession of his authority,
THE COMMANDER-IN-CHIEF of Her Britannic Majesty's Ships and
Vessels in the Pacific, for the reasons herein stated, and as the highest
local representative of her Majesty Queen VICTORIA, Queen of the
United Kingdom of Great Britain and Ireland, HEREBY DECLARES
AND MAKES MANIFEST that he does not accept of the Provisional Cession
of the Hawaiian Islands, made on the 25th day of February, 1843,
but that he considers His Majesty KAMEHAMEHA III., the legitimate
King of those Islands: and he assures His Majesty that the senti



602       PUBLIC DECLARATION OF ADMIRAL THOMAS.
ments of his sovereign towards him are those of unvarying friendship
and esteem, that Her Majesty sincerely desires King Kamehameha to
be treated as an INDEPENDENT SOVEREIGN, leaving the administration
of justice in his own hands, the faithful discharge of which will promote his happiness and the prosperity of his dominions.
" Although it is the duty of every sovereign and his ministers and
counsellors to do all in their power to prevent any of their subjects
from injuring those of any other nation residing among them; nay
more, that he ought not to permit foreigners to settle in his territory
unless he engages to protect them as his own subjects, and to afford
them perfect security as far as regards himself; yet Great Britain will
not consider the public character of the legitimate sovereign of a state
but recently emerged from barbarism, under the fostering care of
civilized nations, if at all implicated by the aggression of some of his
subjects, provided the government does not directly or indirectly
sanction any acts of partiality or injustice, either by conniving at
whilst they are planning or being executed, or by allowing the perpetrators to remain unpunished.
" If, unfortunately, a case should occur in which there is an evasion
or denial of justice on the part of the government towards British
subjects, the course to be pursued is clear, and it would then be the
duty of the Commander-in-Chief in such cases of real grievance which
shall remain unredressed, to obtain that which BAD FAITH and INJUsTICE have denied.
" The Commander-in-Chief confidently hopes that this act of
restoration to the free exercise of his sovereign authority, will be
received by the King of the Sandwich Islands as a most powerful and
convincing proof not only of the responsibility he is under to render
immediate reparation for real wrongs committed upon British subjects
or their property, but also of the importance which attaches to the
maintenance of those friendly and reciprocally advantageous relations
which have for so many years subsisted between the two nations; and
he further hopes that neither His Majesty nor his successors will ever
forget that to the illustrious circumnavigator Captain Cook, as the first
discoverer, the inhabitants of the Sandwich Islands owe their admission
into the great family of civilized man, and from the lips of Vancouver
(another Englishman) Kamehameha I. heard mention for the first
time of the true God, which ultimately led to the abrogation of a
false worship, idolatry, and human sacrifices, and by the well directed
energies, the ceaseless perseverance of the American Missionaries to
the establishment of a religion pure and undefiled, accompanied by
the advantages of instruction and civilization, the which combined and
duly cultivated, bring in their train, security of life and property,
social order, mental and moral improvement, internal prosperity, and
the respect as well as good will of other nations more advanced in the
knowledge of the true faith, and the science of good government.
" Blessings and advantages of this nature the government of Great
Britain is desirous of increasing and promoting among the inhabitants
of the Sandwich Islands by every honorable and praiseworthy means
in its power; and thus to enlist the sympathies of the sovereign and his
ministers on the side of justice, which is the basis of all society, and
the surest bond of all commerce.




RESTORATION, AMNESTY, AND JUBILEE.


6,03


'" Given on board Her Britannic Majesty's Ship Dublin, at Honolulu, Island of Oahu, this thirty-first day of July, in the year of
our Lord one thousand eight hundred and forty-three.
(Signed)        " RICHARD THOMAS."
A parade of several hundred English marines appeared on the
plain of Honolulu with their officers, their banners waving proudly, and their arms glittering in the sunbeams.  Admiral Thomas
and the suspended king proceeded thither in a carriage, attended
by the chiefs and a vast multitude of the people, who formed a
line parallel with the troops. The English standard bearers advanced towards his majesty, their flags bowed gracefully, and a
broad, beautiful Hawaiian banner, exhibiting a crown and olive
branch, was unfurled over the head of the king and his attending
chieftains, which was saluted by the English troops with field
pieces, then by the guns of the Carysfort, whose yards were manned in homage to the restored sovereign. Then succeeded the roar
of the guns of the fort, Punch-bowl Battery, the admiral's ship,
Dublin, the United States' ship, Boston, and others. The day was
a day of rejoicing and congratulations, enhanced by the issuing
of the following edict:' AN ACT OF GRACE
" Accorded by His Majesty Kin? KAMEHAMEHA III., by and with the
advice of his Chiefs in Council, to all his Subjects upon the occasion
of his resuming the reins of Government.
" WHEREAS certain difficulties and apparent misunderstandings have
recently arisen between Us and the Government of Great Britain, in
the course of which some of our subjects, subsequent to our Provisional Cession of the Sovereignty of the Islands to Great Britain,
and up to the period when we resumed the exercise of our Kingly
Power, have accepted office, and otherwise performed acts not so
required to do by Us, or our duly constituted Authorities. And,
whereas, certain persons have been imprisoned within the time abovementioned not by our Authority,
" WE, anxious to express our Gratitude to God, and to give the
fullest proof of our attachment to the English Nation, and to manifest our joy at the Restoration of our National Flag, hereby Proclaim,
" FIRST, That none of our subjects shall be punished by our
Authority for any act committed by them or any of them to the injury
of our Government between the 25th of February, 1843, and the date
hereof.
" SECOND, That all prisoners of every description, from Hawaii to
Niihau, be immediately discharged.
" THIRD, All Government business will be suspended for ten days
after this date, that all persons may be free to enjoy themselves in the
festivities and rejoicings appropriate to the occasion.
" Given at Honolulu, Island of Oahu, this thirty-first day of July,
1843.
(Signed)        "KAMEHAMEHA III.
(Signed)        " KEKAULUOHL" 
cKEAOi,




604  PUBLIC ADDRESSES-TEMPERANCE OF HIS MAJESTY.


The native soldiers, whom Lord Paulet had enlisted under
Victoria, came bending to their hereditary sovereign and kissed
his hand. The king and chiefs repaired to the stone meetinghouse to offer public thanks for the singular interposition of Providence in favor of the nation. The king made a short address,
stating that according to the hope expressed by him when he
ceded the islands, the life of the land had been restored to him;
that now, they, the people of his islands, should look to him, and
his rule over them should be exercised according to the constitution and laws. This address was followed by the interpretation of
the declaration of Admiral Thomas; after which, John Ii (a counsellor and orator) delivered an animated address suited to the
joyful occasion. He referred to the gloom which had shrouded the
nation, and the despondency which had brooded over many minds,
but which were now dispelled; and succeeded by hope, and joy,
and brightening prospects. He referred to the auspicious event
of the restoration as of the LORD, who had been mindful of the
nation in its low estate, and as demanding from all, gratitude
and praise.  The sentiments of the 126th Psalm  apparently
inspired his heart: " When the Lord turned again the captivity
of Zion, we were like them that dream. Then was our mouth
filled with laughter, and our tongue with singing. Then said
they among the heathen, ' The Lord hath done great things for
them.' "
What a contrast between this scene and that of a human sacrifice in a heathen temple, which the orator of the day once saw
offered by his prince, Liholiho, and his father!  It affords
pleasure to add here, the testimony of the American Board, 'that
the whole deportment of Admiral Thomas, while at the islands,
towards the king and his people, and the mission, was of the
most courteous and honorable character; and his example,
counsels, and influence will long be gratefully remembered.'
The king being restored to the free use of his sovereignty under
the constitution, and once more regarding himself as the head of
the people, took the lead again by example and influence, and by
such means as were in his power, to favor the cause of temperance and order. Ashamed, as he said, to persist in rum-drinking
when, as the " father of the people," and the guide of the chiefs,
he ought to lead none astray, he had signed the temperance pledge
with his chiefs, in April, 1842, and since that period, emptied
from his storehouse into the sea, about 120 gallons of ardent
spirits, instead of allowing this portion of his stores to be used
or sold. (He has carefully refrained from intoxicating drinks,
both in times of the deepest adversity and on the most festive
occasions.' His chiefs uniting with him, and more than 20,000
church members, and the mass of the people, would, if allowed
by foreign powers, stand up together for the abolition of the deleterious traffic in such drinks; and now, while Ireland is starving,
millions of bushels of bread-stuffs are in the British isles annually




COMMODORE JONES, SIR GEO. SIMPSON, AND HON. S. H. FOX. 605
converted into alcoholic drinks, the Hawaiian legislature will
not allow the products of the soil to be converted into intoxicating liquors, because it tends to famine and ruin. Surely they
have a right to demand liberty to free their country from the evils
of ruin and none has a right to restrain them. 'In this respect
as well as in others,' says the report of the American Board
for 1844, " the example and influence of Admiral Thomas of the
British, and of Commodore Jones of the U. S. Navy, strengthened and encouraged both the native population and the missionaries. Following the misrule and licentiousness consequent upon
wresting the government out of the hands of the legitimate rulers,
their counsels and aid were most opportune for the restoration of
things to order, and a healthful moral state."
In the meantime the Earl of Aberdeen had, as early as the 1st
of April, 1843, apprised the Hawaiian Commissioners that Her
Majesty's government had determined to acknowledge the independence of the Sandwich Islands, under Kamehameha III.
We gladly hail the judicious and friendly influence of public
officers, and I record with pleasure the following testimony of Dr.
Anderson, Sec. of the A. Board, respecting Sir Geo. Simpson:C For his judicious counsels in their civil affairs, and the lively interest he manifested in the progress of education and Christianity at
the Islands, while on a visit there; as well as for his great and welldirected influence in their behalf in London, the Hawaiian government
and all who seek the welfare of that people are under lasting obligations to Sir George Simpson, the chief factor of the Hudson Bay Company. )
The disavowal of Lord Paulet's proceedings by the British
government, and the course of policy intended by it, were communicated by the HON. MR. Fox to the Sec. of State at Washington, and welcomed by the friends of Hawaiian independence.
" Washington, June 25th, 1843.
" SIR: Her Majesty's government, previous to the departure from
England of the last steam-packet, had already received information,
though not officially, of the provisional occupation of the Sandwich
Islands, in the name of Great Britain, by the officer commanding Her
Majesty's ship ' Carysfort. 
" I am directed by the Earl of Aberdeen to state to you, for the
information of thl government of the United States, that the occupation of the Sandwich Islands was an act entirely unauthorized by Her
Majesty's government; and that, with the least practicable delay,
due inquiry will be made into the proceedings which led to it.
" The British government had already announced to certain commissioners, who arrived in Great Britain in March last, on the part of
the king of the Sandwich Islands, that Her Majesty had determined
to recognise the independence of those islands under their present
chief.
" To that determination Her Majesty's government intends to ad



606 RECOGNITION AND GUARANTEE OF HAWAIIAN INDEPENDENCE.
here.  At the same time, however, it is right that it should be understood that the British government equally intend to engage, and, if
necessary, to compel the Chief of the Sandwich Islands, to redress
whatever acts of injustice may have been committed against British
subjects by that Chief, or by his minister or agents, either arbitrarily,
or under the false color of lawful proceedings.
u Instructions which, during the past year, were addressed by I-er
Majesty's government to the British consul residing in the Sandwich
Islands, and to tlie naval officers employed on the Pacific station, enjoined those officers to treat upon all occasions, the native rulers of
the Sandwich Islands with forbearance and courtesy; and, while
affording due and efficient protection to aggrieved British subjects, to
avoid interfering harshly or unnecessarily with the laws and customs
of the native government.
" It has been the desire of the British government, regulating the
intercourse of its public servants with the native authorities of the
Sandwich Islands, rather to strengthen those authorities and give them
a sense of their own independence by leaving the administration of
justice in their own hands, than to make them feel their dependence
upon foreign powers by the exercise of unnecessary interference. It
has not been the purpose of Her Majesty's government to seek to
establish a paramount influence in those islands for Great Britain, at
the expense of that enjoyed by other powers. All that has appeared
requisite to Her Majesty's government has been that other powers
should not exercise there a greater influence than that possessed by
Great Britain.
" I avail myself of this occasion to renew to you the assurances of my
distinguished consideration.                      H. S. Fox.
" Hon. Abel P. Upshur, &c., &c.'
The Commissioners having obtained in England the desired
pledge, proceeded to France, where they encountered many obstacles from the currency there of misrepresentations and unreasonable complaints against the Hawaiian government, such as the
Captain of the Embuscade put together and endorsed in his letter of Sept. 1, 1842, to Kamehameha III.    The Commissioners
happily met them at once, and made an able defence of the conduct of the Hawaiian Government towards the subjects of France,
and Catholics generally.  The French and English Governments
united  in the recognition and guarantee of Hawaiian independence in this
" DECLARATION.
" 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, neither directly or under the title of Protectorate, or under any
other form, of any part of the Territory of which they are composed.




OATH OF ALLEGIANCE ----REINFORCEMENTS.


607


Th 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.
" In witness whereof, the undersigned have sid the present declaration, and have affixed thereto the seals of their arms.
4 Done in duplicate at London, the twenty-eighth day of November,
in the year of our Lord one thousand eight hundred and forty-three.
(Signed)     ABERDEEN.      L. s.
(Signed)   ST. AULAIRE."    L. s.
By Belgium also, the Hawaiian Islands, already on terms of
amity with Russia and Prussia, and other countries, were
acknowledged as a sister nation. At this time, P. A. Brinsmade,
Esq., was endeavoring to effect on a large scale the introduction
of Belgian capital, labor, and machinery, into the Sandwich
Islands, under certain limitations by the king.
During these struggles of the Hawaiian government to settle
their relations with foreign powers on a proper basis without subjugation, the American Board, with the co-operation of the
American Bible and Tract Societies, and the agency of their
tlissionaries, used their endeavors to urge the nation forward to
a state of independence in respect to foreign missionary aid.
Messrs. Richards, Andrews, Green, and Judd, of our mission,
having resigned as missionaries and been discharged, with the
expectation of contributing to the stability of Hawaiian institutions, took, with other foreigners, the oath of allegiance to His
H-awaiian Majesty, and became his adopted naturalized subjects.
Dr. Judd was appointed Secretary of State, and subsequently
(March 9, 1844) John Ricord, Esq., a citizen of the U. S., took the
oath of allegiance, and was " commissioned to be the AttorneyGeneral of the Hawaiian Islands."  Mr. Green gathered a church
at Makawao, Maui, over which he watches, and through which to
him the promise is fulfilled, "' Thou shalt be fed." Mr. Tinker
and Dr. Lafon having resigned, Mr. Munn, having buried his wife,
Mr. Vanduzee (both with impaired health), and Mr. Bliss, retired
from the field and returned to the U. S.
During the period in question, the Board, considering the unanswerable reasons for strengthening their mission there, to
complete their work in the proper time, sent forth, in quick
succession, their eighth, ninth, and tenth reinforcements, who
entered into the labors of their predecessors-the eighth, Messrs.
Dole, Bond, and Paris, and their wives, who arrived May 21,
1841; the ninth, Mr. Rowell and Dr. Smith, and their wives,
who arrived Sept., 1842; the tenth, Messrs. Whittlesey and
Htunt, and their wives, Messrs. Andrews and Pogue, and Miss
M. K. Whitney, daughter of one of the pioneer missionaries,
who, providentially escaping shipwreck in a violent storm, reached
the islands, July 15, 1844.




608


EFFORTS OF THE PROPAGANDA.


The Propaganda, who might well relinquish the field, have
employed a number of laborers, and lost others intended for their
work. And " What will they do?": it is asked. Much what the
same class would do in New York city and in the Valley of
the Mississippi.  They may be expected, besides inculcating
some truths of importance, to inculcate much error, and to do
what they can to shut out the Bible from schools, lead the unguarded to bow to Mary and the HIost, and make magistrates do
penance and homage to Rome. The Lord enables the watchful and
praying disciples to guard against their wiles, though greatly exposed, and in some instances to show a degree of shrewdness and
wisdom in judging of their pretensions, which some would hardly
expect in their circumstances. To give a specimen or two:
one of the priests attempted to convince Keikenui, a convert
under my care, that a special blessing was promised them by
Christ, in consequence of their having been reviled and opposed.
The convert (subsequently a preacher at Waialae, Oahu) replied,
" Probably you are not reviled and opposed for your adherence to
Christ, but for your adherence to Mary."  When Mr. Walsh
demanded of Kapiolani her authority for thinking the papal
worship idolatrous, she referred him to the second commandment
of the decalogue in the Hawaiian Bible, as forbidding their use
of images, pictures, and the host. To palliate their practice, or
insinuate that Protestants do the same, or to puzzle the noble
princess, he demanded, " Why do your missionaries put pictures
into your books?" She promptly replied, " To illustrate the subjects taught; and when we understand the subject, we can tear
the pictures or throw them away: but you bow down to yours,
and pray to them."
But whatever influence they have employed to subvert the converts, to prevent subjects from sustaining government regulations
in respect to schools and marriages, and to turn away the nation
from the Bible and from our mission, thus far, though they claim
thousands of baptismal converts, they appear not to have broken
the peace, or greatly disturbed the order, or checked the g,wth of
the Protestant churches. Neither rum nor Romanism nas yet
triumphed there where the Word of God has been so free and
powerful. The great revival which, after repeated and wonderful
outpourings of the Spirit on that heathen tribe, commenced about
the close of 1836, was not checked by the disastrous events of
1839 and 1842; nor for ten successive yearsdid that shower of
divine grace cease to descend on that waiting people who honored the Bible, and were laying up its life-giving truths in their
hearts. In its progress with different degrees of power at different
times and places, this work brought into our churches many thousands of those who,from the days of Kaahumanu,belonged to the
associations formed in 1825 for prayer and improvement, and
thousands who were accustomed to commit to memory weekly,
seven verses of the Scriptures, and other thousands who with




BAPTISMI CHURCHES) MORALS —VISITS FROM SHIPS.      609
these classes, attended the means of grace. Ten thousand, three
hundred and twenty-one at the different stations made a profession
of their faith during the four years subsequent to June, 1840;
i. e. 1,473 in '41; 2,442 in '42; 5296 in '43; and 1,110 in '44.
These, together with the 20,036 of those added to the churches
in the four previous years, make the total for eight successive
years,30,357.  One of the churches, the largest perhaps in the
world, embraced 6,000 members in good standing, and under one
bishop.
The mortality of the members was at the same time great. In
some of the churches the cases of discipline were numerous, and
in one or two the excisions were many, while in most, the great
majority of the members, even in trying circumstances, appeared
to stand their ground well.
Mr. Paris, in 1842, gathered a new church of 200 members at
Waiohinu, in Kau, the dominion of the ill-fated Keoua, near the
close of the last century. In that district, where his arrival was
hailed, hopeful converts were multiplied, and in one year, 848
were added to the church. Of more than a thousand members,
he says, in 1844, " A large majority hold fast their profession,
grow in grace, and give the most decided evidence of piety."'
So of 800 members of the church at Lahaina, where many good
habitations are erected by the people, and where hundreds of
ships are supplied, Mr. Baldwin says, " There have been few
cases of discipline; and a goodly number of our communicants
appear to have always been engaged in religion."
Several churches have for years contributed freely in aid of
their preachers; and that at Wailuku, Maui, have spontaneously
assumed the expenses of their pastor Mr. Clark.  Several natives
have been formally licensed to preach at out stations, and hundreds of others employed as church officers or lay preachers.
The religious contributions of the people for seven years from
1837, amounted to $19,987, and during the same period they
multiplied houses of worship and school-houses, many of a substantial character, in their valleys and settlements. The large
churches and congregations dwelling in wide districts hold their
meetings for worship in many places, and the exercises, when
they have no missionary, are soberly conducted by themselves.
" The moral condition of the islands," says the Hon. G. P.
Judd, " may compare favorably with that of any other country.
During the year last expired (May, 1845) 497 whalers, manned
by 14,905 sailors, refreshed in our ports, and yet the disorders
complained of were very few.'
* According to a list of vessels kept by Mr. S. Reynolds, a merchant at Honolulu,
that port, in twenty years from 1824, received fifty-two visits from ships of war, and
2008 from other vessels, 1712 being whale ships-about three-fourths American.
The average times in which vessels direct from other parts of the world, reach these
islands, are nearly as follows:-from California, 20 days; Tahiti, Columbia River,
and N. W. Coast, 25; China, 60; Sidney, 84; New York, 146; Boston, 153; London, 159.
39




'610


HAALILIO, THE HAWAIIAN COMMISSIONER.


The same mercy which watched over the nation seemed to
follow their interesting commissioner, Haalilio, in all his journeyings and engagements abroad.
The primary object of the embassy being happily accomplished, he revisited the United States with Mr. Richards on his
way home. After an interview with the Hon. Mr. Calhoun,
Secretary of State, and the renewed assurance that the independence of the islands would be respected by the U. S. Government, rejoicing in the brightened prospects for the Sandwich
Islands, they embarked from Boston for Hawaii, Nov. 18, 1844.
But Haalilio was then low in health. Disease had marked him
for a prey during his last visit in Brooklyn, waiting a passage
home. While he was receiving kind and skilful attentions at the
hospital in Boston, where judicious friends advised him to go, his
powers were rapidly prostrated by consumption. He, however,
embarked with some hope of reaching his native country, and
of personally reporting to his king and friends what he had seen,
and heard, and experienced from the hand of the Lord, and
there publicly devoting himself to his service.
Haalilio was a man of intelligence, of good judgment, of pleasing manners, and respectable business habits.  Few men are
more attentive to neatness and order, at home, on shipboard, or
in foreign climes, than he was; and few public officers possess
integrity more trustworthy.
He had, during his embassy, read his Hawaiian Bible twice
through, besides his various useful reading in Hawaiian and
English.  Though, like many other instructed and reformed
Hawaiians, he had made no public profession of religion, yet
to Mr. Richards and myself, who enjoyed happy intercourse with
him, he gave good evidence of piety, and we consented to give
him baptism. He appeared to love the Bible, secret and social
prayer, and the duties of the Sabbath and the sanctuary, and
often called on the Lord for his mother, his king, and his country.
He was gratified by the sacred regard paid to the Lord's day in
England and the United States, and shocked at its obvious
desecration in France and Belgium.  He received Christian
kindness with gratitude, and injuries without retaliation; and
appeared to bow with resignation to adverse dispensations of
providence. He would, with Mr. R. and myself, take part in
social prayer; and by the humility of his confessions, the fervor
of his petitions, and the earnestness of his thanksgivings, he
showed that prayer, with him, was not a mere form, nor an unusual
or unwelcome exercise.
On the evening of the Sabbath, just before his death, speaking
of his sufferings and the prospect of his immediate departure,
he said, "This is the happiest day of my life. My work is
done-I am ready to go — then lifted up'the prayer, " O my
Father, thou hast not granted my desire once more to see the
land of my birth, and my friends that dwell there, but I entreat




REPRESENTATIVES-COMMISSIONER TEN EYCK.            611
thee, refuse not my petition to see thy kingdom, and my friends
who are dwelling with thee."
Though denied the felicity of seeing his native land again, he
sought and found, we believe, that " better country."  On the
bosom   of the Atlantic, taking leave of the world, he embraced the neck of his ardent friend, kissed him, and asked,
" What more have I to do here?"   After a little conversation on
the heavenly state on which he expected soon to enter, receiving
the assurance that his dying charge to his king and countrymen
should be faithfully delivered, he once more stretched out his
withering, cold, hand and as his final aloha, with a smile, grasped
the hand of his companion.   Then apparently resigning himself
to Christ, he 'engaged in prayer-his supplicating voice died
away-and in a few minutes, his spirit took its flight, to prove,
we trust, by actual fruition, the unspeakable value of the blessings bestowed through the Gospel on Hawaii. There, often,
many a convert sings as he did"From wandering, O my soul, return,  I'll sing the holiness of Him
Unto thy resting-place,        On whom my peace depends.
Surpassing is the bounteousness
Of thy Redeemer's grace.     " My pledge to follow Him I giveI'll neer forsake his way:
"0 Lord, my soul hast thou redeemed,  His, truly, is my fleeting life,
And made my feet stand sure;   My life through endless day.
By thee, my tears are dried away,
And death has lost its power.  " Him will I worship here below,
Through all my earthly days;' Up to God's temple I will go  Through endless ages in yon world,
With his acknowledged friends;  Will I rehearse his praise."*
His remains were, by the waiting chiefs and people, received
in a shroud; the return of his coadjutor was welcomed with
mingled emotions of grief and joy; and the report of the embassy received both with congratulation and mourning.
A large number of the respectable foreign residents united in
a testimonial of their esteem for the departed, and in a letter of
condolence and of respect to the king.
About the same time, April 2, the people, in the exercise of the
right of suffrage, chose and sent to the legislature the following
representatives, viz.: losua Kaeo, Iona Kapena, Paulo Kanoa,
Namauu, Iona Piikoi, Beniti Namakeha, Kaisara, Kapakea, and
J. Y. Kanihoa.
Notwithstanding the happy results in general of the foreign
embassy, the difficulties in which the government had been
involved in 1839,b y Captain Laplace, were not yet removed, and
strenuous efforts were not wanting among foreign officials to perpetuate them, and to make Great Britain and the United States
participate largely in the responsibility and the spoils, particularly in reference to the introduction of intoxicating liquors, and
of an alien or consular jury for the trial of foreign criminals.
The United States Government, in 1845, appointed the Hon.
ANTHONY TEN EYCK as Commissioner, and the Hon. JOEL TURRILL, as Consul, to the Sandwich Islands, -ho have been con* t, Himeni Hawaii," p. 210.




612


TREATIES WITH ENGLAND AND FRANCE.


veyed thither by a government vessel, under command of Commodore Stockton, and cordially welcomed there by Kamehameha III.
Treaties with England and France, nearly parallel, (with the
exception of the words "or delit," misdemeanor, interposed by
the French after " crime " in the third article), were in March,
1846, substituted in the place of all former Hawaiian agreements with those powers.
"It being desirable that a general convention should be substituted
for the various Instruments of Mutual Agreement at present existing
between Great Britain and the Sandwich Islands, the following Articles
have, for that purpose and that intent, been mutually agreed upon and
signed between the governments of Great Britain and the Sandwich
Islands, and it has been determined that any other treaty or conventional agreement, now existing between the respective parties, shall be
henceforward abrogated and considered null and of no effect.
" I. There shall be perpetual peace and amity between the United
Kingdom of Great Britain and Ireland and the King of the Sandwich
Islands, their heirs and successors.
" II. The subjects of her Britannic Majesty residing within the Dominions of the King of the Sandwich Islands, shall enjoy the same protection in regard to their civil rights, as well as their persons and
properties, as native subjects; and the King of the Sandwich Islands
engages to grant to British subjects the same rights and privileges
which now are, or hereafter may be, granted to or enjoyed by any
other foreigners, subjects of the most favored nation.
" III. No British subject, accused of any crime whatever, shall be
judged otherwise than by a jury composed of native or foreign residents, proposed by the British Consul, and accepted by the government
of the Sandwich Islands.
" IV. The protection of the King of the Sandwich Islands shall be
extended to all British vessels, their officers and crews. In case of
shipwreck, the chiefs and inhabitants of the different parts of  "Sandwich Islands shall succor them and secure them from plunder. The
salvage dues shall be regulated, in case of dispute, by arbitrators chosen
by both parties.
" V. The desertion of seamen embarked on board of British vessels,
shall be severally repressed by the local authorities, who shall employ
all means at their disposal to arrest deserters; and all reasonable
expenses shall be defrayed by the captain or owners of the said vessels.
" VI. British merchandise, or goods recognised as coming from the
British dominions, shall not be prohibited, nor shall they be subject to
an import duty higher than five per cent. ad valorem. Wines, brandies, and other spirituous liquors are, however, excepted from this
stipulation, and shall be liable to such reasonable duty as the Hawaiian government may think fit to lay upon them, provided always that
the amount of duty shall not be so high as absolutely to prohibit the
importation of the said articles.
" VII. No tonnage, import, or other duties, shall be levied on British
vessels, beyond what are levied on vessels or goods of the most favored
nation.
c VIII. The subjects of the King of the Sandwich Islands shall, in




MEETING OF THE PARLIAMENT.              613
their commercial relations with Great Britain, be treated on the footing of the most favored nation.
" Done at Honolulu, the 26th of March, 1846.
"'ROBERT CRICHTON WYLLIE,
" WILLIAM   MILLER."
It is to be hoped that, with all the intelligence of the king and
his nobles and representatives, and their readiness to give equity
to their people and other nations, with all the foreign talent which,
under the oath of allegiance, he employs at his court, and the
assured friendship of Britain, France, and the United States, he
will yet be able to effect a treaty with these powers on the terms
of reciprocity. His subjects are to " be treated on the footing of
the most favored nation."  But they are yet by no means placed
by treaty on the footing of the subjects of the other contracting
powers.
The government immediately laid a duty on foreign spirits and
wine, as high as Christian nations will now endure. It has also
established a press, and placed it under the direction of J. J.
Jarves, Esq., a naturalized subject, a gentleman of acknowledged
talents, who publishes, weekly, "The Polynesian.'7
The regular assembling of the Legislative Council, according
to the constitution, for the transaction of the business of the nation, is now a matter of no little interest. On the 20th of May,
1845, soon after the return of Mr. Richards from his foreign
embassy, who has been made Minister of Instruction, they assembled at Honolulu in a respectable hall prepared for the purpose.
The entrance of his majesty into the hall of legislation was
announced by a salute. As Christian law-makers and guardians
of the realm, they bowed in prayer before the God of nations.
The king, in a full, new, and rich military suit, surrounded by
governors, nobles, representatives, ministers of state, foreign
consuls, naval commanders, clergy, etc., presented a speech
from the throne worthy of the Christian princes and judges of the
earth, and indicating their regard to the Word of God, as the foundation of their prosperity, and affording evidence that to do right
was the object and business of their united constitutional body.
From his manuscript he thus addressed the Council:" NOBLES AND REPRESENTATIVES OF THE PEOPLE:
" We have called you together to deliberate on matters connected
with the good of our kingdom. In the exercise of our prerogatives we
have appointed Gerrit P. Judd, Esq., to be our minister for the Interior affairs of our kingdom, Robert C. Wyllie, Esq., to be our minister for
Foreign Relations, and John Ricord, Esq., to be our Law adviser in
all matters relating to the administration of Justice. We have ordered
our ministers to lay before you reports of their several departments.
a The independence of our kingdom has been most explicitly recognised by the United States, Great Britain, France, and Belgium.
From each of these powers we have received the most friendly assur



614   SPEECH FROM THE THRONE-TRUE CORNER-STONE.


ances. It is our wish to cultivate the relations of peace and friendship with all nations, and to treat the subjects of all with equal justice.
" With this view, we recommend to your consideration the better
organization of our Courts of Justice, the division of powers, and a
careful revisal of the laws.
"The laws regulating licenses, the tenure of lands, the registration
of vessels, the harbor regulations, the duties, the fines for punishment
and correction of offences, the laws for the collection of debts and
taxes generally, deserve your attention.
" Our minister for the Interior will lay before you the estimate of
expenses required for the ensuing year, for which it is incumbent on
you to provide with a due regard to economy and the means of the people.
"' It is our desire that you take measures to ascertain whether the
numbers of our people are diminishing or increasing, and that you devise
means for augmenting the comforts and the happiness of the people
of our islands.
'" We consider it the first of our duties to protect religion, and promote good morals and general education; it will therefore be your
duty to consider by what means those blessings can be best promoted
and extended among the people of these islands, and also among the
foreigners resident in our dominions. We are well aware that the
Word of God is the corner-stone of our kingdom. Through its influence we have been introduced into the family of the independent nations of the earth. It shall therefore be our constant endeavor to
govern our subjects in the fear of the Lord; to temper justice with
mercy in the punishment of crime; and to reward industry and virtue.
" The Almighty Ruler of nations has dealt kindly with us in our
troubles, in restoring our kingdom, together with special guarantees
for its existence as an independent nation. May He also aid you in
your deliberations, and may He grant his special protection to us, to
you and our people."
The Legislative Council then unanimously passed resolutions
of thanks to the Governments of Great Britain, France, Belgium,
and the United States, for recognising the independence of the
Sandwich Islands. The sacred volume is honored in this royal
speech. To the estimation of the sacred writings by the Protestant portion of the nation, the following extract from an ode
of 100 lines by their own young poets in 1834, is a further index:
"  Holy Bible, glorious prize, extended through these isles;
No other treasure can compare with this most sacred pearl:
An everlasting treasure this, for all the men of God,
Who furnished with it, travel on with staff and spear and sword." 
On that true corner-stone let that kingdom stand.  Happy may
that people be whose God is Jehovah!
If the magnanimity of sister nations will allow the Hawaiians
true independence, though thus far their numbers have diminished
since their discovery, they will stand, rise, and flourish, and be
a blessing to the world.
Solomon built the temple by the aid of thousands of hands, and
at the expense of millions of talents, but the LORD built the
* Kumu Hawaii, vol. iv., p. 60.




AMERICAN BIBLE SOCIETY-AMERICAN TRACT SOCIETY. 615
house with his own laborers and his own gold, and there, favored
his people with his presence, and there revealed his salvation.
The American Board, under the same Divine Builder, have sent
forth (and well sustained) sixty-five men and seventy women,
to build the Lord's house at the Sandwich Islands, whose operations have cost, of gold and silver, $650,000; and of time, an
amount equal to that of an individual, 1100 years.
During the progress of their work, the American Bible Society
have, in addition, liberally granted to the mission in money,
$40,500; and in Bibles and Testaments, $1,920 37=$42,420 37;
from which $838 33 have been returned to them.
The American Tract Society have also generously aided the
mission in the circulation of evangelical tracts approved by their
different denominations, to the amount of $19,774.
Twenty thousand Bibles, thirty thousand New Testaments, and
more than seventy other works, prepared, written, translated, or
compiled by the missionaries, have issued from our mission
presses.  The printing from January, 1822, to June, 1845,
amounted to 149,911,383 pages.*
A considerable part of the outlay is still available for the purposes of the mission-forty permanent dwelling-houses, at
eighteen stations, two printing offices, four presses, and a
CATALOGUE OF HAWAIIAN BOOKS AND TRACTS.


Pages
Elementary lessons, 4. 8, and 16 pp., 100,000
copies.
Decalogue and Lord's Prayer.............   4
Scripture doctrines, a Catechism..........  8
Thoughts of the chiefs................  16
Sermon on the Mount....................  16
Hawaiian Hymns.......................    60
First Book for children................. 36
Universal Geography............. s216
New Testament.....,................ 520
Fowle's Child's Arithmetic........... 66
Animals of the earth, with a chart....... 12
Catechism on Genesis............       56,  metry for Children [Holbrook's].....  64
ct on Marriage..............        12
~icred Geography [Worcester's]......... 100
Geographical Questions................   44
Bible Class Book, Abbot & Fisk's, vol. i...  62
Colburn's Intellectual Arithmetic......... 132
History of Beasts..................... 192
Lama Hawaii [Newspaper]............... 100
Hawaiian Almanac...................... 16
Vocabulary.............................. 132
Compend of Ancient History.............. 76
Sacred Geography.......................   84
Union Questions, vol. I................... 156
Colburn's Sequel....................... 116
History of Beasts for Children............ 84
Hawaiian Teacher, 4 vols., 4to........... 720
Child's teacher......................  96
Daily Food. for 1835, with Notes..........  36
Hawaiian Grammar......................   32
First Reading Book for Children......... 48
Tract on the Sabbath...................... 12
Universal Geography [Woodbridge's].... 203
Daily Food, for 1836. with Notes.......... 123
Maps of U. Geography....................   9
Scripture Chronology and History........ 216
Hymns revised and enlarged.........      184
Hymns with tunes.................. 360
Linear Drawing........................    36


Pages
Little Philosopher [Abbott's]..............  40
English and Hawaiian Grammar.......... 40
First Teacher for Children................ 32
Tract on Astronomy...................... 12
Maps of Sacred Geography...............     6
Sixteen Sermons........................    144
Tract on Lying..........................     8
Attributes of God......................    12
First Book for teaching English..........   36
Moral Science........................ 12
Key to Colburn......................... 76
Heavenly Manna......................... 72
Hymns for Children..................       122
HIawaiian History........................ 116
Algebra [Colburn's].................... 44
Anatomy....................  60
Scripture Lessons...................   152
Mathematics, Geometry, Trigonometry,
Mensuration, Surveying, and Navigation 168
Tract on Intemperance................... 28
Bible Class Book, Vol. II................   36
4  " "   t' Vol. II................ 40
Child's Book on the Soul, [Gallaudet's].. 66
Natural Theology [Gallaudet's].......... 178
Nonanona [Newspaper]................. 00
Articles of Faith and Covenant............ 00
Church History..................... 340
Moral Philosophy [Wayland's].......... 215
Pilgrim's Progress........................  324
Tract on Popery.................... 23
Keith's Study of the Globes...............  80
Volume of Sermons...................... 296
Sandwich Islands' Laws [by Government] 92
English and Hawaiian Lessons............ 40
Keith on the Prophecies.................  12
Dying Testimony of Christians and Infidels 40
Algebra [Bailey's]........................ 160
Reading Book for schools............... 340
Messenger, semi-monthly.................    8
History of the Sandwich Islands in English 464
Hawaiian Bible................. 000




616


A REDEEMED NATION-CONCLUSION.


bindery, and commodious seminary and school buildings for
boarding schools. A large portion of their laborers are still toiling on in the dust and sweat of that incessant summer, to build
according to the divine rule.  Of the fourteen pioneers, I gratefully record it, after twenty-seven years, four men and the seven
women are still living to praise God for his faithfulness to them,
and for his surpassing favor to that mission and that nation. Wm.
Kanui, after wandering twenty years, has returned to his duty
as a teacher. But one of the fourteen has died in that field.
Mr. Whitney drawn, like Moses, from the flood in March, 1820,
licensed at Honolulu and ordained at Kailua, used and laid down
his silver trumpet at Waimea, and, March 20th, 1846, ascended
from the mount of Lahaina-luna, rejoicing in that blessed Savior,
whom, for nearly a generation, he had proclaimed to the islanders,
and who, as he said, ' held him by the hand, and was leading
him along  to the missionary pilgrim's home.  There, we trust,
he will greet many from the shores of HAWAII REDEEMED.
A nation has been raised from blank heathenism to a rank
among enlightened nations, to the enjoyment of letters and laws,
of Christianity and the hope of heavenly glory.      Whatever
troubles may yet assail them, there is ground to rejoice that the
foundation of the spiritual temple of Jehovah has there been
firmly laid, and its superstructure commenced which is to rise in
future generations. The builders there and elsewhere have many
adversaries, but the benignant Lamb shall overcome them. His
servants must be multiplied, and many a heart, constrained by the
love of Christ, will be found to say"The voice of my departed Lord, 'Go TEACH ALL NATIONS,'
Comes on the night air, and awakes my ear."
If the American Board and its friends and laborers have not done
too much for that nation in a generation past, and who will say
they have toiled or expended too much? those who are on the
Lord's side, grateful for what God has wrought there, will be
encouraged to attempt and expect the same, or c greater things
than these,' for other nations, till, in every tongue, they shall
harmoniously hymn the Messiah's praise, and earth's ransomed
millions shall swell the strain which these converted islanders
have recently learned and gratefully adopted:'E ke Ola, Lua ole!        "0 Redeemer, matchless, glorious!
E ukuia kou make e:         Let thy anguish be repaid:
Lanakila kou aloha;         Reigning, make thy love victorious;
Nau 'na mamo, e maha'i:     In thy seed, be satisfied:
Make oe i mau ohua-         Thou wast slain, blessed Lamb, to win usNon ko makou mau naau;      Let us live and die for thee 
Nou ka ikaika;-Nou na uhane; —  Worthy thou of all within us;Nou ka nani oia mau."       Thine shall endless glory be."




I




THE UNIVERSITY OF MICHIGAN


DATE DUE,. "'s.  111,1.  I
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11,114AY 3 1 1991




UNIVERSITY OF MICHIGAN
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