MISSIONS OF THE AMERICAN BOARD OF COMMISSIONERS

FOR

FOREIGN MISSIONS.

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KAMEHAMEHA III. KING OF THE HAWAIIAN ISLANDS.
Eng. by Geo. E. Perine.
Engraved for Dr. Anderson's work "The Hawaiian Islands."

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A Heathen Nation Evangelized.
HISTORY OF THE SANDWICH ISLANDS MISSION.
BY
RUFUS ANDERSON, D. D., LL. D.
LATE FOREIGN SECRETARY OF THE BOARD.

BOSTON:
CONGREGATIONAL PUBLISHING SOCIETY.
1870. {1870/00/00}

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Entered according to Act of Congress, in the year 1870 {1870/00/00} , by
THE AMERICAN BOARD OF COMMISSIONERS FOR FOREIGN MISSIONS, in the Office of the Librarian of Congress, at Washington.

RIVERSIDE, CAMBRIDGE:
STEREOTYPED AND PRINTED By
H. 0. HOUGHTON AND COMPANY.

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TO THE AMERICAN BOARD OF COMMISSIONERS FOR FOREIGN MISSIONS.

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Page vi is a blank page

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PREFACE.

When the author retired from official life in 1866 {1866/00/00} , after a connection of somewhat more than forty years with the foreign correspondence of the American Board, it was with the hope of making such use of his experience in the work of missions as would subserve the interests of the missionary cause. Accordingly, in the year 1869 {1869/00/00}, he published a volume, which grew out of a series of Lectures to students in Theological Seminaries, entitled, 11 Foreign Missions, their Relations and Claims."
Another work, requiring more time and labor, was urged upon him by the following vote of the Prudential Committee, namely: " That, inasmuch as Dr. Anderson is better acquainted than any other person, with the origin, progress, and results of the missionary work, as conducted by the Board, and also with its methods, aims, and principles, the Committee hereby express their earnest desire,

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Viii 	PREFACE.

that he prepare for publication a History of the Board to the present time." Every reasonable facility has been afforded for the preparation of such a work. But the lectures required an unexpected amount of time in their preparation, their delivery in various Seminaries, and their ultimate publication; and there were other duties, growing out of the relations of a long public life, which it did not seem right wholly to disregard.
It "was not until after some progress had been made in writing the history of other missions, that the author, in view of the uncertainties of life, yielded to what seemed to him the prior claims upon him of the Sandwich Islands Mission, and came to the resolution to make it his first duty to prepare the history of that mission. As compared with other missions under the care of the Board, this one had passed through an experience in some respects very peculiar. Regarded as an experiment in missions, it is believed to be especially instructive in its history. The results are certainly remarkable. While we see more of the foreign element in the government of 'the Islands, than we could desire, we are permitted to recognize

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PREFACE.	ix

it as an independent and constitutional government, with a native sovereign at its head, and a government as confessedly cognizant of God's law and the gospel, as any one of the governments of Christian Europe; and, what is more, with a Christian community of self-governed, self-supporting churches, embracing as large a proportion of the people, and as really -entitled to-the Christian name, as the churches of the most favored Christian countries.
It is a question of the highest interest, by what means this great amount of moral, social, and civil life was there developed.
This History is designed to answer that question; and it will be done by a simple statement of facts, as they have become known to the author, from his correspondence and intercourse with the mission during almost the entire period of its existence.
There is no published history of the Sandwich Islands Mission subsequent to the year 1845 {1845/00/00} , twenty-five years ago. The work published by the author, in 1864 {1864/00/00} , entitled, "The Hawaiian Islands their Progress and Condition under Missionary Labors," is to a large extent a personal narrative of the events and results

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X 	PREFACE.

of an official visit to the Islands, in the previous year. While necessarily embodying brief references to many historical facts, it made no pretensions to being a history of the. mission.
It was objected to Neander, the ecclesiastical historian, that he wrote with too much reference to influencing the opinions and conduct of his own and succeeding ages. The author confesses to the same desire and aim. Missions are a science, in a process of development. Their,-history is, from the beginning, a lesson for those now engaged in the missionary work ; and it is allowable to the historian, while correctly stating his facts, to indicate their bearing on his own times.
Were the narrative in this volume subjected to the rigid demands of chronology, it would have been unnecessarily prolonged, and deprived of the freedom  allowable to history, as distinguished from mere annals. The reader will see, moreover, how inexpedient it would have been to go into biographical sketches of so large a number of missionaries. A single chapter will suffice for that department; especially as the reader will find, at the, close of

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PREFACE.	I Xi

the volume, the leading events in the lives of all the missionaries, so far as the facts were attainable.
There was more reason for carefully illustrating the triumphs of divine grace in the lives and characters of the more prominent native converts; and the strength and consistency of Christian character in, many of the early converts, may well awaken our Surprise. Nor, if we follow the native Christians into their foreign missions, shall we withhold our admiration from those who are, for the most part, converts of the, second generation.
The author gratefully acknowledges his obligations to the Rev. Augustus C. Thompson, D. D., long a member of the Prudential Committee, 'and to the Rev., ISAAC R. WORCESTER, the able editor of the 11 Missionary Herald," for judicious and highly valued criticisms, extended through nearly the entire volume. He is also under obligation to the Rev. LUTHER H. GULICK, M. D., late Corresponding Secretary of the Board of the Hawaiian Evangelical Association, and now I in this country, who favored him with many valuable facts, and suggestions.

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Xii 	PREFACE.
Among the available sources of information, the author would mention Dr. Joseph Tracy's
History of the American Board," brought down to the year 1842 {1842/00/00}. Besides the great accuracy of that compend, it performed the invaluable service of reducing the multitudinous facts to their proper chronological order, and thus saved a vast amount of labor to all future historians. The Rev. Hiram Bingham's Residence of Twenty-one Years in the Sandwich'Islands," brings the,history of the mission down to the year 1847 {1847/00/00}, and is sufficiently full, and generally accurate. It forms a closely printed octavo volume of more than six hundred pages. The Rev., Sheldon Dibble's " History of the Sandwich Islands," published at the Islands in 1843 {1843/00/00}, a duodecimo volume of four hundred and fifty pages, is an excellent "authority. Mr. James Jackson Jarves's " History of the ~ Sandwich Islands," 1843 {1843/00/00} (Honolulu, 1847 {1847/00/00} ), is the best of all the histories of those Islands, and was written in a fair and friendly spirit towards the mission; but stops many years short of the present time. I have made marginal references, to these works, where it seemed needful to state my authorities;

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Preface.	xiii
but having free access to original documents in  the archives of the Board, I have not often deemed it needful to refer to, the " Missionary Herald," which, after all, is the grand store-house of materials for the history of the missions of the  American Board.
Freed from the cares of official. life, the writer finds a healthful. excitement, As, well as a congenial and he trusts useful employment, in reviving the recollection of facts, once very familiar, and recording them for the use of the generation now coming upon the great field of Christian action. The present volume contains, perhaps, all it is needful now to say concerning the wonderful work of God's grace at the Sandwich Islands. . The 11 Memorial Volume'," prepared ten: years ago, but not in the historical, form, gives a condensed and, comprehensive view of the 11 First Fifty Years of the American Board," as a missionary institution.
A history of all the missions of the Board, written after the manner of the Mission to the Sandwich Islands, will require three volumes. The author hopes, by classing kindred missions in a connected historical view, to avoid the

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Xiv 	PREFACE.

unpleasant repetition, which must otherwise be inevitable. He can hardly expect, at so late a period of life, to go over the whole ground, including the missions among the aborigines of this country; but, in any event, the results of his labors will be available for the completion of the work by some other competent person; and he feels assured the Prudential Committee will see that there be no unnecessary delay. The materials, for the history are abundant, rich, and easy of access.
September 1870., {1870/09/00}

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CONTENTS.

CHAPTER I
PRELIMINARY.
PAGE
Discovery of the Pacific Ocean and the Sandwich Islands. -The Island World. -Origin of the Polynesians. -Aim of the Discoverers. - The First Mission to the Pacific. - Its Marvelous Success. - The Conqueror of the Sandwich Islands. - Religion of the Islands. - The Tabu. - Kamehameha dies a Heathen. - Overthrow of the Tabu, and Consequent Rebellion. -Destruction of Idols and Temples. -Not the Result of a Religious Motive. -Singular Coincidence.
Population of the Islands. - Depopulation, and how stayed				1
CHAPTER II
THE FOREIGN MISSION school. - 1816-1826. {1816/00/00} - {1826/00/00}
Origin of the School. - Its Location. - Its Object and Pupils. - Death of Obookiah. - The School highly prized. - Its Theoretical Basis. --Result of Experience. Discontinuance of the School.
Value of the Experiment			10					
CHAPTER III.
EARLY HISTORY OF THE MISSION. - 1820-1823. {1820/00/00} - {1823/00/00}
Origin of the Mission- Estimate put upon Secular Agencies Anticipations of the Missionaries. -Their Agreeable Surprise Reception at the Islands. - Stations occupied. - A Singular Experience. - The First Printing. - Native Correspondence. - Providential. Interposition. - A Valuable Accession. -Kaahumanu an Iconoclast. - The Native Ministry. - How to civilize Savage Pagans. -The first Christian Marriage. -The First Reinforcement . 					16
CHAPTER IV.
CONDITION OF THE PEOPLE.
Civilization among the Chiefs. -Reception of the First Reinforce-
	ment. - Contrasted with the Reception at Kailua. - Habits of the
	King. - Degradation of the Common People	26

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XV1	CONTENTS.
		CHAPTER V.
		INCIPIENT MEASURES. - THE KING -OF KAUAI. - 1821-1824. {1821/00/00} - {1824/00/00}
									PAGE
How to improve, the Domestic and Social Life of the People. -Calls
	for Patience. - Encouraging Progress. - Value of Missionary Wives.
	- Trials of Mission Families. - Failure of Interpreters. - Improve-
	ment in Public Worship. - Hawaii explored. - Hopeful Indications.
		- Daring Act of the King. - The King of Kauai. - His Death and
	Burial		32
CHAPTER VI.
KEOPUOLANI. - 1823. {1823/00/00}
Her Chaplain. -Her 'Views of the Marriage Relation. -Builds a
	Church at Lahaina. - Her Royal Descent. - Marriage. - Conver-
	sion. - Dangerous Illness. - Charge to the Prime Minister. - Her
	Baptism, Death, and Funeral	38
CHAPTER VII.
THE King's visit To ENGLAND. - 1823-1825. {1823/00/00} - {1825/00/00}
The Departure. -Addresses. - Beneficent Results. -A Pleasing Spec-
	tacle. - The King's Arrival in England. - His Death and Charac-
	ter. - Audience at Windsor Castle. - Bodies of the King and Queen
	sent to the Islands. - Funeral Ceremonies. - A National Convention.
	- Noble Stand of the Chiefs	45
CHAPTER VIII.
THE RULERS CHRISTIANIZED. - 1824-1828. {1824/00/00} - {1828/00/00}
Their Early Stand for Reform. - Improved Character of the Regent.
New Church at Honolulu. - Kuakini. - Dedication of a Church at Kailua. - An Interesting Old Chief. - Hilo and Puna. - Tedious Voyaging. - First Experience in Hilo. - Scenery. - The Gospel at Hilo. - Rebellion on Kauai. -Measures for its Suppression. - Prayer before A Battle. - Treatment of George Tamoree. - Kaahumanu's Conversion, - The Foreign Aid withdrawn. - Tribute to Rev. William Ellis. - Accessions to the Church. -A 11 Tabu Prayer-meeting." - The First Awakening. - Preaching-tour on Hawaii. - Growth of Temperance. - Inroad of a Prophetess of Pele. - Her Reception at
Lahaina. - Confesses her Imposture	51

CHAPTER IX.
OPPOSITION FROM FOREIGNERS- 1825-1827. {1825/00/00} - {1827/00/00}
cause Of the Opposition. - Outrage at Lahaina. - A Brave Resistance.
The Missionaries defended by Natives--Aggravated Case at

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CONTENTS. 	xvii
	PAGE
Honolulu. - Visit of the Dolphin. - Demand and Threats of the
Commander. - Advice of the Missionaries. - Assault upon the Gov-
ernment. - Danger and Escape of Mr. Bingham. - Forbearance of
the Natives. - Disgraceful Conduct. - The Result. - What the
Natives thought of it. -Their Confidence in the Missionaries. -
Another Outrage at Lahaina. -A Seasonable Arrival- The Mis-
sionaries put on Trial. - Defeat of their Adversaries. Testimony
of Captain Jones. - A New Tribunal for the Wicked. Its Effect.
- The John Palmer. - The Missionaries summoned to Honolulu. -
Their Accusers dare not face them. - No Just Cause of Complaint, 	64
CHAPTER X.
KALANIMOKU AND NAMAHANA. - 1827-1829. {1827/00/00} - {1829/00/00}
Early Life of the Prime Minister. - His Appreciation of the Gospel. -
	His Religious Experience. - Visit to Lahaina. - His Death at Kai-
	lua. -His Character. -His Loss greatly felt. -Death and Char-
	acter of Namahana	75
CHAPTER XI
GRADUAL EXTENSION OF CHRISTIAN KNOWLEDGE.-1826-1828. {1826/00/00} - {1828/00/00}
The Regent's Tour in Oahu. - A Travelling School. - Her Influence. -Beautiful Scenery. - Tours on other Islands. - Great Influence of the Chiefs. - Tour of the Governor of Kauai. - His Wife. - National Convocation at Kailua. - Dedication of a Church. - Remarkable Declarations.-A Vast Congregation. -The Missionary Packet. - Missionary Force on the Islands. - Second Reinforcement. - Translating and Printing. - Extent of School Instruction. - Attendance at Prayer-meetings.'- Outward Religious Conformity. - Special Seriousness at Kailua. - Experience of the Converts.
Kailua, long afterwards. - Power of Principle illustrated. -Arrival of Romish Priests
CHAPTER XII.
EMBARRASSMENTS OF THE GOVERNMENT. - 1829-1831. {1829/00/00} - {1831/00/00}
Foreigners resist the Laws. - The Government sustained by the United States. - Significance of the Visit of the Vincennes. - Disloyalty of Boki. -His Wretched End. - Disloyalty of the Wife of Boki. - Vigorous Proceedings. - The Romish Priests implicated. -
Their Consequent Banishment	91
CHAPTER XIII.
CHRISTIAN INFLUENCEs. - 1829-1835. {1829/00/00} - {1835/00/00}
Exploration of the Northwest Coast. - The Washington Islands. Translating the Scriptures. - A Health Station.-Attendance on 

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CONTENTS.
PAGE
public Worship. -Prevalence of Religious Practices. - Places occu-
pied by Missionaries. -Influence of the Schools and the Press. -
Manner of propagating Schools. -Value of the Instruction. -
Amount of the Printing. -The Books sold to the Natives. - The
School System at length exhausted. - A High-school for Teachers. -
Christian Marriages. - Progress of Temperance. - Third Reinforce-
ment. - Letter from Kaahumanu	97
CHAPTER XIV.
LIFE, DEATH, AND CHARACTER OF KAAHUMANU. - 1821-1832. {1821/00/00} - {1832/00/00}
Duration of her Regency. - Her Days of Heathenism. - Is softened
	by Sickness. - Learns to read at Fifty. - Evidences of her Conver-
	sion. - Not a Persecutor. - Reply to a Sabbath-breaker. - Joyful
	Welcome of New Missionaries. - Reception of the first Printed New
	Testament. Her Last Sayings. - Her Death and Funeral. - Her
	Character 	107
CHAPTER XV.
UNFAVORABLE INFLUENCES ON THE GOVERNMENT. - 1832-1834. {1832/00/00} - {1834/00/00}
Kinau as Regent. - Kekuanaoa her Husband. - Church and State. -
	Growth of Immorality. -Accession of the Young Prince. - A Wise
	Choice. - Disappointment of the Infidel Party. - Increased De-
	moralization. - Restoration of Order. - Efforts for Seamen. -
 Improvement of the King . . . 	116

CHAPTER XVI.
PREPARATION FOR THE GREAT AWAKENING. - 1833-1837. {1833/00/00} - {1837/00/00}
A New and Interesting Question. - Inquiries proposed to the Mission. -The Responses. - Additional Laborers needed. - Degree of Preparation for them. - Schools for Teachers. - Results of the Schools. - Efforts for Seamen. - Petition for a Prohibitory Law. - New Missionaries. -Introduction of Domestic Manufactures. - Reason for a Large Secession of Missionaries. - Seventh Reinforcement,.
The Lay Element. -Seasonable Arrival. - Memorial from the Mission. I- Memorial from the Government. - Appeal 'of the Mission. The Young Princess. - Remarkable Case of Church Discipline. Return of the banished Papal Priests. - Decisive Action of the Government. -The American Missionaries not implicated 	121

CHAPTER XVII.
PREPARATION FOR THE GREAT AWAKENING. - 1830-1839.
{1830/00/00} - {1839/00/00} Nature of the Preparation. - In Domestic, Life. - In Religious, Knowledge. - In Houses for Worship, In other Means of	Grace -Translation

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CONTENTS. 	XiX								PAGE
of the Scriptures. - Improvement in the Laws. -Mr. Richards made Counselor to the Government. - New Code of Laws. Death and Character of Kinau. 					132

CHAPTER -XVIII.
THE GREAT AWAKENING. - 1836-1838. {1836/00/00} - {1838/00/00}
Commencement of the Awakening. - Becomes general. - The Means
	employed. - Immense Assemblies. - All Classes aroused. - Characteristics of the Work. -- Effect on the Condition of the People. -Great Interest on Molokai . . . 	140

CHAPTER XIX.
RESULTS OF THE GREAT AWAKENING. - 1838-1841. {1838/00/00} - {1841/00/00}
Admissions to the Churches. - At Waimea, on Hawaii. - In Hilo and
	Puna. - Employment of Native Aid. - Care in Admission to the
	Church. - Instruction given. - Character of Church Members. -
	Watch and Care exercised. - Season of Reaction. - New Houses for
	Worship 	149

CHAPTER XX.
A. PAPAL INVASION. - SCHOOL FOR YOUNG CHIEFS. - 1839. {1839/00/00}
Outrage by Laplace. - His Demands. - Hostility to the Mission.'
	Indignity offered to the King. -His Real Object. - Results. -
	Visit of an American Squadron. - School for the Young Chiefs. -
	Who were educated there 	157
CHAPTER XXI
REMARKABLE GROWTH OF THE  CHURCHEs. - 1825-1870. {1825/00/00} - {1870/00/00}
Sources of Information. - A Tabular View. -Admissions to Particular Churches. - Losses by Excommunication and otherwise. - Whether the Nation was then Christianized. - The American Board 	slow to recognize the National Conversion. - The Church Development imperfect for Years afterwards 	164

CHAPTER XXII
GROWTH OF THE CIVIL community- - 1838-1842. {1838/00/00} -{1842/00/00}
Improvement in the Laws and Administration. - Property in the Lands. -Enforcement of Law. - The King and Temperance. -

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XX 	CONTENTS.
	PAGE
General Temperance Movement. - Death and Character of Hoapili.
- Time for a Reaction. - Alliance of Popery and Intemperance. -
Unsuccessful Anti-protestant Movement. - United States Exploring
Squadron. - A Prohibitory Law. - Revival at Ewa. - Unexpected
Result of Good Laws. - Death of Hoapiliwahine. - Eighth and
Ninth Reinforcements. -- The National Education. - Lahainaluna,
Seminary. - Wailuku Female Boarding-school. - Other Boarding.
schools. - Manual Labor School. - School for Teachers. - Select
Schools. - School for Children of Missionaries. - Common Schools.
- Sabbath-schools 	172

CHAPTER XXIII.
KAPIOLANI, HEROINE OF THE VOLCANO. - 1841. {1841/00/00}
Her Residence. - Death and Character of Naihe - Early History of
	Kapiolani,. - Her Residence at Honolulu. - Reception of a missionary. -Appearance in Sickness.-Visit to Lahaina.-Visit to the. Volcano. - Is warned by a Prophetess of Pele. - Descends
	into the Crater. - Her Christian Heroism. - Admission to the
	Church. - How she entertained her Guests. - Her Death and Character . . . 	183

CHAPTER XXIV.
NATIONAL CALAMITIES OVERRULED. - 1842-1846. {1842/00/00} - {1846/00/00}
Premature Diplomatic Relations. - Opposition of Romish Priests. -
	Demands by a French Naval Officer. - The King's Response. -
	Demands not enforced. - Hostility of the English Consul. - Embassy to Foreign Powers. - Close of Mr. Charlton's Career. - Usurpation by Lord George Paulet- Embassy to Washington and
	London. - Deplorable Condition of the Government. -Dr. Judd's
	Retreat. -Protest of Commodore Kearney.-The Government
	reinstated. -Report in the United States Congress. -Independence of the Hawaiian Nation acknowledged.- Death of Haalilio.
	-Practical Recognition of the Government - Revision of the Laws 		196
CHAPTER XXV.
BARTIMEUS, THE, BLIND PREACHER. - 1843. {1843/00/00}
His Early Life. -~ His Conversion. - His Progress in Knowledge. - His Examination for  Admission to the Church. - Residence at Hilo and, Wailuku-  Ordination. Sickness and Death. His Eloquence and Humility 								209

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CONTENTS.	Xxi

CHAPTER XXVI
CHURCH AND HOUSE BUILDING.
	PAGE
Church Building under Difficulties. - At Kohala. - At Kealakekua. -
At Kaneohe. - At Waimea. - On Molokai. - In the Kailua District.
- In Kau. -At Honolulu. -At Hilo. - Introduction of Seats. -
Extent of Church Accommodation in 1870. {1870/00/00} -Building of Dwelling
houses. - Furniture. -Cost of Building 					220
CHAPTER XXVII
MEMORIALS OF DECEASED MISSIONARIES. - 1843-1849. {1843/00/00} - {1849/00/00}
Edwin Locke. - Sheldon Dibble. - Horton 0. Knapp. - Samuel Whitney. - Hiram Bingham. - William Richards. - Levi Chamberlain 					228
CHAPTER XXVIII.
MEASURES WITH A VIEW TO CLOSING THE mission. - 1848-1851.{1848/00/00} - {1851/00/00}
The Problem for Solution. - Manner of its Solution. - The Mission in
Sympathy. - New Minister of Public Instruction. - Lahainaluna
Seminary transferred to the Government. - Working of the New
Arrangement.-A Collegiate Institution. - Beginning of the Native
Pastorate. -Missionary Supervision. - Foreign Residents' Church.
- Salaries in place of Common Stock. - Missionary Support from
Native Churches. - A Practical Error. - What led to a Foreign Mission from the Islands. -Mission to Micronesia. -Native Christians in the Gold Mines.-Another French Aggression. -Still
Another, and the Last.-Visit of the two Princes to the United
States . . . . . . 	.				240
CHAPTER XXIX.
A CENSUS.-MARQUESAS MISSION.-OAHU COLLEGE.- 1850-1853. {1850/00/00} - {1853/00/00}
Population of the Islands. - The National Education. - Remarkable
Relapse and Recovery. - Hawaiian Piety Characterized. - Rise of
the Native Mission to the Marquesas Islands. - Valedictory Services. - Persistence of Native Missionaries. - Hawaiian Missionary Society. - Inroad by Mormons. - Oahu College chartered. - Its Object. -Its Endowment. - Its Pupils. - Its Value to the Islands.
- Prevalence of a Pestilence 	251
CHAPTER XXX.
DEATH OF KAMEHAMEHA III. -ACCESSION OF KAMEHAMEHA IV. - 1854. {1854/00/00}
Death of the King. -- His Character. - His Successor. - Testimony of the Young King - .	262

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	-	CONTENTS.
CHAPTER XXXI.
INDICATIONS OF PROGRESS. - 1857-1862.{1857/00/00} - {1862/00/00}
PAGE
A Contrast. - Signs of Prosperity. - Social Condition. - Security Of
Life and Property. - Testimony to Native Piety. - Revision of the
Scripture Version. - The National Schools. - Select Schools. -
Death of Dr. Armstrong. - Royal Tribute to his Memory. - Church
Building on Hawaii. - Papists at Hilo 	265

CHAPTER XXXII.
A GENERAL REVIVAL OF RELIGION. -1860-1861. {1860/00/00} - {1861/00/00}
Extent of the Revival. - Where it commenced. - An Interesting Case.
- Number of Converts on Oahu. - Characteristics of the Work. -
General Results. - Ecclesiastical Organizations 	273

CHAPTER XXXIIL
RECONSTRUCTION OF THE CHRISTIAN COMMUNITY. 1863. {1863/00/00}
Practical Errors. -Backwardness to put forward a Native Ministry. -
Not peculiar to the Mission. - Cause of this Backwardness. - Why
hard to overcome. - The Difficulty not alone with the Missionary.
-Interest in the Pastoral Office. - Special Difficulty at the Islands.
-Time for an Independent Ministry. -What was to be done.
- Why the Author was sent to the Islands. - Personal Intercourse.
- The Reconstruction. - Confirmation of the Proceedings by the
Board. - Changed Relations of the American Board. - The Remaining Work. - The Result as viewed by the Mission. - Reorganization of the Churches. - Working of the New System. - The
Hawaiian Ministers. - A Hawaiian Moderator. - Testimony of an
Episcopal Clergyman . . . . 	280

CHAPTER XXXIV.
EVENTS PROSPEROUS AND ADVERSE.- 1862-1870. {1862/00/00} - {1870/00/00}
Destructive Fire at Lahainaluna. -Usefulness of the Seminary
	Death of Kamehameha IV. -His Successor. _.Religious Decline.
	- Hopeful Indications. - Successful Church Discipline. - Native
	Element in the Evangelical Association. - Hawaiian Dictionary. -
	Visit of Admiral Pearson. - Celebration of the National Independence. - A Sabbath-school Celebration- - The Week of Prayer. - Another Revival Of Religion. - Decline in 'the National Schools. -Annual Contributions. - A Chinese Evangelist. -The " Reformed
	Catholic Mission." - Destructive Earthquakes .	295

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CONTENTS.						. 	Xxiii

CHAPTER XXXV.
NOTICES OF PERSONS. - HAWAIIAN FOREIGN MISSIONS. -1867-1868 {1867/00/00} - {1868/00/00}
		PAGE
Death of Kekuanoa. - Memorial of Mr. Emerson. - Memorial of Mr.
	Thurston. - Mission to Micronesia. - Begun in the Caroline Group.
	- The Morning Star. - Extended to the Gilbert and Marshall
	Islands. - Death of Mrs. Doane. - Church at Kusaie. - Kanoa and
	his Wife. - Church at Ponape. - Calamity at Apaiang. - Number
	of Converts. - Printing. - Delegations. - State of the Missions.
	Their beneficial Reacting Influence 	310

CHAPTER XXXVI
RESULTS. - 1870. {1870/00/00}
The Closing Process commenced at the Right Time. - The Satisfactory Result. - Native Ministry. - The Pastorate chiefly Native. - Success of the Native Ministry. - Prevalence of Sabbath-schools. The Sabbath-school Association. - Supply of Books. - Character of the Secular Literature. - The National Education. - Children of Missionaries, how employed. - National Prosperity. - The Moral Condition. - The Race preserved by the Gospel. -The Future . .322

CHAPTER XXXVII
THE SANDWICH ISLANDS EVANGELIZED. - 1870. {1870/00/00}
When a Mission may be regarded as completed. - The Objection that Romish Missionaries are present. - A Worse Evil. - Importance of aiming at an Early Close. - Peculiar Relations between the Board and the Missionaries. -Their Support. -Support, of Native Missionaries. -,Whole Number of Missionaries. -Average Length of Service. - Why so many now on the Islands. - Their Claim for Support. -Their Influence. - On the Independence of the Islands -Cost of the Mission. - Value of its Results. - An Imperishable Truth. -Actual Prevalence of the Gospel in the Pacific Ocean - 333

CHAPTER XXXVIII.
THE JUBILEE. - 1870. {1870/00/00}
Its Origin.-Assumes a National Character. -Jubilee Sermons Reminiscences of Old Missionaries. -The Procession. -Reception of the King. - Dr. Clark's Address. - Address of Hon. C. C. Harris - Address of Hon. H. A. Pierce. - The Collation. -The Reunion - Import of the Jubilee. - Why needed. - The Memorable Event of the Day. -An Appropriate Closing of the Mission - . . .343

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CONTENTS.
THE MISSIONARIES.
ORDAINED MISSIONARIES TO THE SANDWICH ISLANDS	.359
MISSIONARY PHYSICIANS TO THE SANDWICH  ISLANDS	378
ASSISTANT MISSIONARIES TO THE SANDWICH ISLANDS	380
MISSIONARIES TO MICRONESIA					 387
	CATALOGUE OF PUBLICATIONS.
In the Hawaiian language	.390
In the Marquesan dialect	397
In the Gilbert Islands dialect	398
In the Marshall Islands language	398
In the Kusaie dialect	.399
In the Ponape language . . . . . . . . .399
INDEX . . . . . .	.401

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{Map of} THE HAWAIIAN ISLANDS 1870 {1870/00/00}

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THE SANDWICH ISLANDS 
MISSION.

CHAPTER 1.
PRELIMINARY.
	THE Pacific Ocean was not known to the Christian world until after the discovery of America by Columbus; and was first seen by Balboa, Discovery of the Pacific, in 1513, {1513/00/00}  from the summit of the range of Ocean.
mountains along the Isthmus of Darien. Magellan,
was the first to enter it, which he did, in 1520 {1520/00/00}, through
the strait known by his name. This Intrepid com-
mander, lost his life , in' a quarrel: With natives on
Philippine Islands, discovered by him; but one of his
ships accomplished the voyage around the world, the
first of those voyages that demonstrated the spherical
form of the earth. These discoveries were all made
in the service of Spain. Magellan was followed,
though long afterwards, by Quiros, Tasman, Byron,
Wallis Bougainville, La Perouse, Cook, and others.
Captain Cook was the discoverer of the Discovery of the sandwich
Sandwich Islands in 1778, {1778/00/00} two hundred and eighty-six years after the discovery of America, and, two years after the'-declaration of independence  by the United States.
	Thus was  the, way prepared for sending the gos-
pel to those immense insular regions, extending

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2	THE ISLAND WORLD
more than five thousand miles north and south, and nearly four thousand miles east and West.
	This island world is divided by the equator. On
The  island world	the north, going westward, are the Sand-
	wich Islands, the Marshall and Gilbert, the
Caroline, Ladrone, Pelew, and Philippine Islands.
On the south are the Marquesas, the Paumatu and
Austral, the Society and Georgian, the Harvey,
Tonga, Samoa and Feejee Islands, New Caledonia,
,,the New Hebrides, the Solomon Islands, and New
Zealand.
Very little is known concerning this insular world prior to the time of its discovery by Europeans. 
That the inhabitants of Polynesia had a common Origin of descent is inferred from their community of form, features, language, manners, and customs. There can be little doubt of the Malayan descent of the people north of the equator, and in Southern Polynesia., including -the Tonga and Samoa groups and New Zealand. The complexion of the FeeJeeans indicates a descent from the black and copper-colored races.1 The People of New Caledonia, New Hebrides, and the Solomon Islands, are kindred to the negro  race.
	The language of the various islands properly
called Polynesia is radically the same, and would
seem to have been derived from the Malayan stock;
yet Mr. Ellis is of opinion that, if Polynesia were
peopled from, thence, the natives must have pos-
sessed  better vessels and more accurate knowledge
of navigation than they now exhibit, to have made		
their way against the trade-winds  within the. tropics,
blowing constantly from east to west with but tran-
1 Wilkes' Exploring Expedition, vol. iii. p. 74.

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THE FIRST MISSION.

sient and uncertain interruptions. On the other hand, there are facts to show that this could easily have been done from the east.
	Imparting the Christian religion does not seem
to have entered the thoughts of any of those Euro-
peans who directed or performed the early voyages
to the Pacific Ocean. Their aim was the Aim of the
advancement of secular. knowledge. I yet it discoverers~
was the published, accounts,. of their voyages, which
at length awakened an interest in some of the best
Christian people of England to send the gospel to
those remote regions.
	In 1797 {1797/00/00}, the London Missionary Society pur-
chased a ship and freighted it with mis- The first
missionaries for the Society Islands, in the mission
South Pacific Ocean. Thus was commenced the
first Protestant mission to the Pacific. The com-
mencement was auspicious, but so many years of
darkness followed, that the mission came near being
abandoned. At the close of 1812 {1812/00/00} , morning sud-
denly broke  and was followed by a glorious, day
Other islands- and groups of islands were successively
 occupied and other ~ missionary societies' followed,
- the Wesleyan in 1826 {1826/00/00}, the Presbyterian Church,
of Nova Scotia in 1848 {1848/00/00}, and the Reformed Church
of Scotland in 1852 {1852/00/00}.
The Report of the London Society for 1866 {1866/00/00} gives a wonderful account of the 'progress Of Marvelous
the gospel in the South Pacific. It states success.
that sixty years before there was not a solitary native Christian in Polynesia; and that then it would be difficult to find a professed idolater in the islands, of Eastern or Central Polynesia, where Christian , missionaries - have, been established. " The hideous

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4	ITS MARVELOUS SUCCESS.
rites of their forefathers have ceased to be practiced. Their heathen legends and war songs are forgotten. Their cruel and desolating tribal wars, which were rapidly destroying the population, appear to be at an end. They are gathered in peaceful village communities, and live under recognized codes of law. They are constructing roads, cultivating their fertile lands, and engaging in commerce. On the return of the Sabbath, a very large proportion of the people attend the worship of God, and in some instances more than half the adults are recognized members of Christian churches. They educate their ,,children, endeavoring, to train them for, usefulness In after life.. They sustain their native ministers, and send their noblest sons as missionaries to the heathen lands which lie farther west. While the people have not the culture, the wealth, the refinement of the older nations of Christendom, those islands are no longer to be regarded as a part of heathendom. They have been won from its domains, and added to those of Christendom."

When Vancouver visited the Sandwich Islands,
 in the years 1792-1794, {1792/00/00} - {1794/00/00} Kamehameha was  the, most powerful among a- number of 
The conqueror of the Sandwich Islands
independent chiefs on the island of Hawaii. He , afterwards  conquered the whole of his native island, and the entire group, and founded the dynasty which now rules, the Hawaiian Islands., He was a strong-minded, sagacious warrior and despot, and, availed himself of the civilization within his reach, so far as he could make: it subservient to his ambition. He built forts and mounted guns upon
them; had soldiers armed with muskets, and drilled

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RELIGION   OF  T HE   ISLANDS.
after the European fashion ; had a score of vessels, none of them large, the first keel being laid by Vancouver in 1794; {1794/00/00} and  encouraged  mechanic arts. But the people were slaves to the chiefs,. and the chiefs and people were slaves to Rules as a despot
the king. Every man held his land, and the fruits of his labor, and indeed all his possessions, at the will of his superiors.
Human, sacrifices formed a part of the religion, of the Islands, And all had a superstitious apprehension of being prayed to death by The religion.
some one, or injured by enchantments. But the most intolerable part of the religious system 	The tabu.
 was the tabu. It made specified days, places, persons, and things sacred, and death was the penalty for its violation. Under this unnatural and cruel institution, men and women, husbands and wives could not eat together; and women, even the highest female chiefs, were prohibited, on pain 'of death from eating the flesh of swine, several species Of fish and, some, kinds of fruits.  If by reason of, rank or otherwise, they might expect I to escape the death penalty from Men, for infringing the tabu, the priests taught them to believe they would not escape destruction from the offended  gods.
They had doubtless heard from foreign residents, navigators, and traders, that it was not so in other countries; indeed foreigners were all arrayed against the tabu, and strengthened their testimony by the force and immunity of their own example. But idolatry remained unbroken until after the		Kamehameha dies a 						heathen.

death of  Kamehameha, which occurred on the 8th of May, 1819, {1819/05/08} at the age of sixty-SIX.   And there is the strongest reason for believing that he

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6	OVERTHROW W  OF   THE    TABU.
died, without having- had so much as a ray  of the, gospel, shine into his dark  mind.1
The religion of the Islands, in their pagan state,
n
Overthrow Was so interwoven with the tabu system,
of the tabu. that the one could not be given up without
	the other. The destruction of the tabu was like
	destroying the key-stone of an arch; the whole struc-
	ture of tabu- rites and idol-worship fell at once into
	ruins. This was not the result of intelligent deliber-
	ation, but came gradually and imperceptibly, as the
	result of a train of circumstances and of many and
	various influences, some of them existing long be
	fore the death of, Kamehameha. Immediately on his
	death, the leading chiefs requested Kaahumanu, the
	most influential of the, late king's wives, to dispense
	with the usual ceremonies, and allow them to dis-
regard  the tabu, but she did not consent.	On that
	and succeeding days, however, many of the common
	people of both sexes ate together, and not a few of
	the women ate forbidden fruits. Some of the female
	chiefs partook even of swine's flesh, an article most
	strictly tabued; and, to be consistent, they treated
	with contempt their idol gods. The calamities threat
	ened by the  priests not coming upon them, they
	were  no longer restrained by' fear'. But while the
king, l Keopuolani, and Kaahumanu continued to ad-
here to the tabu the charm  was not broken.  When
the ceremony of	the king's coronation was over,
Kaahumanu said to him, "Let us henceforth dis-
regard the restraints of tabu; " but he was silent.
was silent.
Keopuolani, the king's mother, then sent for her
1 See Rev. Wm. Ellis's Vindication of the American 
Mission on the Sandwich Islands, and an Appeal in 
relation to the Proceedings of Bishop Staley and the 
Reformed Catholic Mission at Honolulu.  London, 1866.
{1866/00/00}

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A CONSEQUENT REBELLION.	7
youngest son, yet a mere child, to come and eat with her, and thus break the tabu. The king led the little fellow to his mother, to see if no evil followed the transgression. Not seeing any, he said, "It is well to renounce tabu, and for husbands and wives to eat and dwell together;" yet he himself cautiously refrained. Soon after the king undertook, while in a state of intoxication, to consecrate two heathen temples, but there was the greatest confusion in the customary rites, and the grossest violations of the rules of tabu. In the midst of these unsuccessful ceremonies, he received a message from Kaahumanu, advising him to break the tabu and renounce the idols. Scarcely knowing what he did, he practically assented by eating dog's flesh with the females, drinking rum with the female chiefs, and smoking with them from the same pipes. As soon as this became known, the people broke loose from all restraint. Messengers were sent to all parts of the kingdom, and the king of the remotest isle, and the common people in all the islands, obeyed the message with eagerness.'
Yet there. were many who followed the, king's example with fear, and some actually rebelled. 		A conse-
	quent rebel
One of the highest chiefs raised the stand- 	lion.
ard of revolt, and was joined by many of the priests and a considerable number of chiefs and people; but he was soon slain in battle, as was also his heroic wife, fighting by his side. The idolatrous party being thus overthrown, there was boundless rage against
I This account of the overthrow of idolatry differs from the commonly received statements, and is based, mainly, upon the very competent authority of the Rev. Sheldon Dibble. in his excellent History. published at the Sandwich Islands in the year 1843 {1843/00/00}.

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8	THE  RESULT  OF  NO  RELIGIOUS   MOTIVE.
the idols, which had failed to render aid to their
Destruction  worshippers in the day of battle. Some
of   the ldols
and temples. Were, Cast into the sea, some were burned; though, it afterwards appeared that not a few were concealed on Hawaii, in the pits and caves that abound on that island. The temples were everywhere demolished,' and the priest who had been most active in the rebellion was slain.
It should be specially noted, that this strange
.
The result of  event resulted from no religious motive
no religious
motive.	whatever, much less from the. influence of
Christianity, but from a desire to be more free in the indulgence  of the baser appetites and passions. Yet
there was in it, a, manifestly overruling Providence. Missionaries of the cross were on their way, even Singular then, to erect on these islands the, banner	 	coincidence of the Prince of Peace. The remarkable coincidence of, the two events calls for grateful recognition. Had the mission embarked earlier by a few months, or had the revolution occurred a few months later, the mission would have arrived amid the alarms and danger of war, and perhaps would have I been rejected by the jealous islanders. The missionaries had no anticipation of such an occurrence  when they left their country, and the islanders knew nothing of their coming until they arrived. Thus was accomplished at once at the Sandwich Islands, what at the Society Islands had cost the labors and sufferings of fifteen years.
Population of the Islands	The population had already 
suffered a large reduction.
 When the Islands were discovered,  it was estimated at 
400,000. This estimate was doubtless excessive; yet when 
I traversed the group, eighty-five years after, I saw 
numerous

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POPULATION OF THE ISLANDS.	9
traces of deserted villages, and of grounds once under cultivation, then lying waste. The first missionaries estimated the population of the group at 130,000, and that of Hawaii at 85,000. The wars of Kamehameha did much to depopulate; but a disease which the historian of Captain Cook acknowledges to have been introduced by the seamen of his ships, must have done much more. -  Depopulation and how it was stayed. Certainly, when the gospel came with its renovating
 powers, the social and moral condition of the islanders was at the lowest point of degradation. But for the introduction of Christianity, staying the destructive tide, the fifty years since that time would have sufficed to reduce the nation to a few fragments in the mountain recesses.

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CHAPTER II.
THE FOREIGN MISSION SCHOOL.

1816-1826. {1816/00/00} - {1826/00/00}
An experiment. THE Foreign Mission School for educating heathen  youths in this country, established in the year 1816, was - intimately connected with the rise of, the Hawaiian Mission. - It~ was also the first' decisive experiment made of educating such youths in the midst of an advanced Christian civilization, to be helpers in missions to their barbarous pagan countrymen.
Henry Obookiah The school had its origin in a singularly interesting youth named Obookiah, a native of the Sandwich  Islands, born about the year 1795. {1795/00/00}His birthplace was on Hawaii. For some reason he was induced to take passage in an American ship, whose commander brought him. to New Haven in Connecticut. This occurred in the year 1809 {1809/00/00}. The college buildings attracted his attention, and, learning their object, he was found one day, by the Rev. Edwin W. Dwight, weeping on the threshold of one of the buildings, because there was ' no one to instruct him. The excellent man had compassion on him, and became his instructor. Samuel J. Mills coming to New Haven soon after, with his mind full of the idea of missions to heathen lands, wrote Gordon Hall the same year (1809), proposing that Obookiah be sent back to reclaim, his own countrymen

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ORIGIN OF THE SCHOOL

and that a Christian mission accompany him. On the return of Mills to his father's house in Torringford, he took Obookiah with him; and afterwards took him to Andover, where no small interest was awakened among the people of God on his behalf, and where he was believed to have become the subject of renewing grace. Origin of the school. Meanwhile other youth,,; were found, not,only from,the Sandwich Islands, but from other parts of .,the world,, and, in such numbers as seemed to call for a school specially designed for their instruction. The subject .
was brought before the American Board in 1816 {1816/00/00}, by a committee from a meeting of gentlemen at New Haven, and the Board appointed the Hon. John Treadwell, Rev. President Dwight, James Morris, Esq., Rev. Dr. Chapin, and Rev. Messrs. Lyman Beecher, Charles Prentiss, and Joseph Harvey, agents to devise, a plan for a school, and to carry it into execution. ' Its location. Cornwall, in Connecticut, was selected as the most suitable place,
and the people of the town gave an academy building and, other property.' valued at twelve hundred, dollars., A house for the- principal was purchased by the
agents, another for a boarding-house, and about,
eighty-five acres of land for a training farm. Obookiah was among the first pupils, and Mr. Dwight, his earliest Christian friend, was employed as its first principal, until the Rev. , Herman Daggett should be able to take charge. The school opened
with twelve pupils, of whom seven were from the Sandwich Islands.
Object and pupils. The object of the Seminary, as set forth in its 'Constitution, was,-"The education, in our own country, of heathen youths, in such

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12 	IS HIGHLY PRIZED.
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."
Nine of the pupils, in 1823,{1823/00/00} were from the Sandwich Islands fifteen from half as many Indian tribes, three were Chinese, two were Greeks, one was a New Zealander, one a Malay, one a Portuguese, one a Jew., and three were Anglo-Americans.
Death of Obookiah. Obookiah died on the 17th of February, 1818 {1818/02/17} and, no one doubted his preparation for that event Nor had he lived in vain. Chiefly 'through him a general interest bad been awakened in the salvation of his kindred according  to the flesh, and a mission to the Islands was made certain.
. Seventeen of the thirty-one heathen- youths, admitted to its privileges, from 1817 to 1820, {1817/00/00} {1820/00/00}
 gave evidence of piety which was at the time satisfactory, and from the first the school excited a lively interest in the religious community. This, interest, extended to foreign lands. The Baron de Campagne of Basle, in Switzerland, remitted~:. $876 toward its support., The very high estimate that. was Put Upon it by the Christian community is shown by the, annual Report of the Board at that time, which declares that the school was regarded with peculiar favor in all Parts of the country, and 'that it would ever be fostered by the Board with parental care. Designed, as it was, to, fit young persons who should come to the United States from the darkness, corruptions and miseries

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PRINCIPALS OF THE INSTITUTION.	13
of paganism, to be sent back to their respective nations with the blessings of civilized and Christianized society; with the useful sciences and arts; with the purifying light of salvation, and with the hopes of immortality; the Board believed that the relative importance and eventual utility of the infant seminary could hardly be estimated too highly. Principals of the institution. Mr~ Daggett discharged, the, duties of principal, for six years, until 1824 {1824/00/00} , when declining health constrained, him to resign, and his place  was supplied by the Rev. Amos Bassett, D.D. The school stood, necessarily at that early period, on a basis that was purely theoretical; and upon that basis the question was raised, whether it might not be expedient to remove it to  the vicinity of some large city, where the students would be less secluded from society. Its theoretical basis. In such a position, however, they would have been unfitted by acquiring the tastes and habits of city life, for a happy and" useful residence among their uncivilized, countrymen. The Board discussed the, question;' and, resolved to consider the school as permanently established, at - Cornwall. There appears to have, been no thought at that time of its ultimate discontinuance. Yet the difficulties in working the system were gradually developing, and at length proved to be insurmountable. These were distinctly brought out in 1825,{1825/00/00} at the meeting of the Board in Northampton. Result of experience. Some of the difficulties were these. It was not found easy to decide what to do with the youths, after their education was completed. It was now known, also, that those who. had returned to their native lands failed to meet the expectations of their friends. The

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14	ITS DISCONTINUANCE.

abundant provision for them while in this country added to the paternal attentions they everywhere received, had been a poor preparation for encountering neglect and privations among their uncivilized brethren ; and the expense of maintaining- them when returned, in any tolerable state of comfort, was much greater than it would have been had they never been habituated to the, modes, of life in an improved state of society. In short, the indications of Providence seemed clearly to teach, that the best education for heathen youths, and indeed the only suitable education, having reference to their success as teachers of their uncivilized brethren, must be given through the instrumentality of missionary institutions~ in their perspective countries. The expediency of continuing the school was referred by the Board to a committee, which was to report to the Prudential Committee after visiting Cornwall; and the Prudential Committee was empowered then  to act definitely on the subject. The result was a discontinuance of the school in the autumn of 1826 {1826/00/00} .  Its discontinuance.
A simultaneous effort to train Greek and Armenian youths in this country, for the most part in the ordinary academies and schools, and some of them even in colleges, proved equally unsatisfactory; and the experiment has, never been repeated.
 Value of the experiment. This experiment was worth much' more than it  cost. The school at Cornwall was the immediate occasion, as has been said, of the mission to the Sandwich Islands; and it served, at one period, as a convincing proof to the more intelligent Cherokees and Choctaws, of the really benevolent feelings Of the whites toward the 'Indians.

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VALUE OF THE EXPERIMENT.	15

In our own community, it promoted feelings of kindness toward the heathen generally, and gave opportunity for the display of" native talent, which was in a high degree interesting to the friends of human improvement. It attracted the 
attention of many to missionary exertions, who would otherwise have remained ignorant of them. Nor was it the least of its good influences, that it so early determined the expediency of restricting the efforts for training a native agency to the countries which were to be evangelized.

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CHAPTER III.
EARLY HISTORY OF THE MISSION.
1820-1823. {1820/00/00} - {1823/00/00}
	Origin of the mission. 'THE mission to the Sandwich Islands was commenced in the year 1820, {1820/00/00} twenty-three years after that to, the South Pacific, and more than. forty years  after the discovery of the Islands by
Captain Cook. The first trace of it, in the prospective plans of the Prudential Committee, occurs
as early as 1816. {1816/00/00} Obookiah died in 1818. {1818/00/00} When the time came for establishing the mission, three Hawaiian youths in the Foreign Mission School at Cornwall, named Thomas Hopu, William Tenui, and John
Honuri, were described', in a Report of the Board,
as instructed in the doctrines and duties of Christianity, and made partakers, as was charitably hoped, of spiritual and everlasting blessings.   The missionaries.  These youths
		became connected with the mission as native helpers. Messrs. Hiram Bingham and Asa Thurston, from the Andover Theological Seminary, were ordained as missionaries at Goshen, Conn., on the 29th of September, 1819. {1819/09/29}. The sermon was preached by the Rev. Herman Humphrey, afterwards President of Amherst College, from Joshua xiii. 1:
There remaineth Yet very much land to be possessed." Besides these the mission contained a ,physician, Dr. Holman; two schoolmasters, Messrs.

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ORGANIZED INTO A CHURCH.	17
Whitney and Ruggles; a printer, Mr. Loomis; and a farmer, Mr. Chamberlain. All these were married men, and the farmer took with him his five children. The members of the mission, at the time of receiving their public instructions from the Board in Park-Street Church, were organized into a mission church, including the three
islanders.   Organized into a church.  There existed then no doubt as to the
expediency of such a step. But experience,, afterwards showed, that embodying the missionaries and native helpers in the same ecclesiastical organization served to complicate and retard the development of a purely native Christian community, and to
embarrass and delay the independent existence and
action of the native churches. More than forty
years elapsed before the independence of the Hawaiian churches was practically acknowledged by the missionaries-
Estimate put upon secular agencies.  Another error, naturally committed in the necessary absence of experience so near the outset of this enterprise,, was the comparative estimate put upon mere civilizing agencies.  Hence  the sending of a farmer as part of the mission to the, Islands. It was supposed that the natives would at, once profit by improvements in tillage such as an American farmer would be able to introduce. But the facts did not correspond with those anticipations, and the farmer returned after three years. The causes of failure in this enterprise, however, were not wholly in the native population. A tropical sun operated unfavorably upon the white laborer. There were, besides, unexpected difficulties in training a family of children, that had been transplanted from our  Christian community into the corrupting scenes 

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18	ANTICIPATIONS OF THE MISSIONARIES.
which were daily presented among that heathen people. It should here be stated, that three years later the first reinforcement of the mission was providentially detained several months longer than was thought desirable; and during this detention, a farmer and some mechanics, who had been in contemplation for it, were all withdrawn by various causes. This was regarded at the time as a misfortune, but the knowledge afterwards obtained changed the aspect of the case.  The voyage.  
The mission sailed from Boston on the 23d of October, 1819, {1819/10/23} in the brig Thaddeus, Captain Blanchard.- 'On the, 30th of March, {1819/03/30} after a voyage of somewhat more than five months, the snowy summit of Mauna Kea, on Hawaii, was seen above the clouds, at a distance of eighty miles.  Anticipations of the missionaries.
Up to this time  the missionaries had expected to find the old King Kamehameha ruling the Islands with despotic power, and. zealously upholding idolatry. They expected to see the temples
standing;, to witness the baleful effects of idolatrous rites - to be shocked by day with the sight of human 'sacrifices, and alarmed at night by the outcries of devoted victims. They expected to encounter long and dangerous opposition from the powerful
priesthood of, paganism. they expected to hear the
Yells of savage warfare, and to witness bloody battles,
,before idolatry would be overthrown and the peaceful religion of Jesus Christ established.  No anticipations were more reasonable,, yet not one of them was realized.   Agreeable surprise. Their first information from the shore was that Kamehameha had died, and that his successor had renounced the national superstitions, destroyed the idols, burned the temples,

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THEIR RECEPTION	19
 abolished the priesthood, put an end to human sacrifices, and suppressed a rebellion which arose in consequence of these measures; and that peace once more prevailed, and the nation, without a religion, was waiting for the law of Jehovah.
The royal residence was then at Kailua, on the
western or.-leeward side of Hawaii, and the ship
Thaddeus, reached that place with the missionaries on the 4th of April, 1820.  {1820/04/04} .  Reception.  They
found the son of Kamehameha, who had succeeded him, a young man of dissolute habits, but of good personal appearance, intelligent, frank, and humane. Happily he had judicious and influential counselors. These were Ke-o-pu-o-la-ni and Ka-a-hu-ma-nu, both queen mothers; Ka-la-ni-mo-ku, the prime minister, popularly known at that time among foreigners by the name of " Billy Pitt; " and Ku-a-ki-ni, brother of Kaahumanu, to whom foreigners had given the name of "John Adams",and, who afterwards became the governor of Hawaii. Keopuolani was the, king's mother and ranked higher in native estimation  than any other person. on -the whole group, in consequence of her preeminently royal parentage. Kaahumanu had been the favorite, wife of the old Kamehameha, and had no superior' in mental power; and Kamehameha, probably for prudential reasons, had associated her in the government, with Liholiho, which was the name of the king'; and this position she held till her death.
Liholiho had friendly feelings towards the missionaries; but having abolished one religion without any religious motives, he seemed in no haste to come under the restraints of another. He was himself a polygamist; and seeing, the missionaries each with

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20	STATIONS OCCUPIED.
only one wife, he was apprehensive of the demands that might be made upon him.
Stations occupied.  To hasten a decision, the missionaries deemed it expedient to request only for permission to remain on trial one year. This, after some delay, was  granted. As the result of further negotiations, the company was allowed to occupy stations at Kailua on Hawaii, at Honolulu on 0ahu, and at Waimea on Kauai.   
Honolulu the capital.  Near the close of 1820 {1820/00/00}, the king and what may be .called his' court. removed from Kailua to Honolulu, on 0ahu, which thenceforward became the Capital, of his kingdom. It was then a mere straggling village of grass hovels. Kuakini remained at Kailua as governor of Hawaii, but his
value as a ruler and as a friend of the mission had not yet been developed. Mr. and Mrs. Thurston, deeming themselves not sufficiently protected at Kailua, followed the king ,to Honolulu. Singular experience of Mrs. Thurston.  They were, naturally rendered somewhat apprehensive by an event that occurred previous to the king's departure. A vile, heathen priest laid his
rough hands on Mrs Thurston while her husband Was in school. Breaking instantly away, she fled to her natural protector. Scarcely were they  both returned. and seated in their dwelling, when the, priest reentered; but he was glad to flee from the Powerful arm of a man who at yale College had been voted the most athletic in his class. it is an interesting fact, that this was, the only insult of
the kind, ever, offered by natives of the Islands to
missionary ladies. The Hawaiian language had been so far reduced

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THE FIRST PRINTING.	21
to a written form in 1822 {1822/00/00} , that the printing-press came into use. At the opening of the year, the first sheet was printed, containing the rudiments of the language. This was an interesting "9-
event, to the king, the chiefs, and the mission. The alphabet contained only twelve letters, five of them vowels and seven consonants; but these twelve, letters expressed all the vernacular sounds. Every syllable ended with a vowel,, and each, letter had one
sound only. Spelling was thus made easy, and so was learning, to read and write. This was within two years from the arrival of the mission. A month later, Mr. Bingham received a letter from Kuakini, who had succeeded in mastering the contents of the first printed sheet. Epistolary correspondence was thus commenced in the Hawaiian- language, and opened a new source of pleasure and advantage to the chiefs and people, of which hundreds soon availed themselves.  Native correspondence.
Providential interposition.  Unfriendly foreigners were endeavoring, about this time, to undermine the confidence of  the rulers and people in the mission, and they were able to exert some influence on the more' ignorant and credulous. Two things were asserted, (1) That the missionaries at the Society Islands had taken away the lands from the natives, and reduced them to slavery, and that the American missionaries, if suffered to remain at the Sandwich Islands, would pursue the same course. (2) That the residence of American missionaries was offensive to the King of England; and that if they were not sent
I A syllabic alphabet, like that of the Cherokee Indians, of ninety-five characters, is said to have been among the possibilities; but it,would not have been so simple and convenient as the one adopted. -'See Bingham's History,  P. 154.

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22 	PROVIDENTIAL INTERPOSITION.
away  the English monarch would soon give the ,islanders proof of his anger. This latter assertion was of course made by natives of England.
It was easy to see that the influence of these falsehoods would be destroyed, should respectable gentlemen from England and the Society Islands come to Honolulu, and state facts as they were. How this was to be brought about, no one could see. Yet the evil was obviated in its very crisis, and in the ordinary course of divine providence.
Vancouver had promised Kamehameha, that a vessel should be sent him by the English government. This promise had been overlooked or disregarded for the space of thirty years.  Instructions were then given to the colonial government of New South Wales to send a schooner as a present to the Hawaiian king., The captain in charge of this vessel touched, at the Society Islands on his way, and there found the Rev. Daniel Tyerman , and George Bennett, Esq., two respectable English gentlemen, 'who, had been sent by the London Missionary Society as a deputation to the missions in the South Pacific Ocean. As the captain proposed to touch at the Marquesas, Islands in the vessel which. accompanied, the one, destined for Liholiho, after executing his mission at the Sandwich Islands, it was resolved to send two native chiefs, as missionaries to the Marquesas, and that the Rev. William Ellis, an intelligent English missionary at the Society Islands, .should accompany them to superintend their incipient operations; and the gentlemen of the deputation resolved to go with them. This whole company were thus to visit the Sandwich Islands on their way to the Marquesas.

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A VALUABLE ACCESSION.	23
	Arriving at Honolulu, about the middle of April,
1822, {1822/04/00} Liholiho and his chiefs had repeated interviews
with the Society Islanders, their language being
substantially like the Hawaiian, and they described
the true character and influence of the English missionaries in their own country. The English gentlemen, also, informed the government of the friendly
disposition , of the English monarch and, people.,
Thus, the misrepresentations of the foreigners were
effectively exposed. The good influence was 
perpetuated by the settlement, at the request of the chiefs
and the American mission, of the Society Islanders
and of Mr. Ellis at the Sandwich Islands; though
the latter still retained his connection with his Society- in England. The deputation left the Islands
in August, after an agreeable and useful visit of
four months.
Mr. Ellis soon, became master of the Hawaiian dialect.,and,was the first to enjoy the privilege- of preaching freely to the people.
Auna, the most,  capable, of his Tahitian assistants, was even more fluent in the use of the language.
Kaahumanu an iconoclast.  Kaahumanu, the second in the government, had for a considerable time refused to avail herself of the advantages for intellectual culture afforded by the mission; yet, in a tour she made through Hawaii, she searched out and destroyed a large number of idols. More than a hundred were collected from eaves in different parts of the island, and committed to the flames.
Native ministry.  The English deputation strongly advised to the licensing of Thomas Hopu as a preacher of the gospel. The mission declined doing it, however, and it was long before they were ready to

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24	FIRST CHRISTIAN MARRIAGE.
employ native converts, in any other capacity than as lay-helpers. The deputation was doubtless right in this, thing; and it would be interesting, could space be afforded, to compare their views on the manner of conducting missions, as they appear in the documents of those times, with the teachings of experience in the subsequent forty or fifty years. How to civilize savage pagans.  A single sentence may be quoted, as to what they regarded as - the best method of promoting civilization
among a savage people. -A clerical missionary." they say,  will do more towards promoting civilization among the Polynesians, by a, well cultivated garden,,, a neat house, decent furniture,, and, becoming clothing,, with the ability to instruct those : around him how to make any article of furniture that may attract attention, than fifty artisans, sent for the express purpose of teaching their arts to the heathen."
First Christian marriage.  About this time, the first Christian marriage was performed. It was the marriage of this same Thomas Hopu with a Hawaiian maiden, who had received the Christian name of Delia.
She had been instructed in the family of Mr. and Mrs. Thurston. To give the marriage due consequence,, it took place at the close of public worship, in the presence of a large congregation , composed of natives and foreigners, and was certified by the gentlemen of the English deputation. Delia proved an affectionate, obedient, faithful wife."
The first reinforcement of the mission arrived in  the ship Thames, Captain Clasby, in the spring of 1823 {1823/00/00} . It consisted of the Rev. Messrs. Bishop, Richards, and, Stewart ~ Messrs. Ely and Goodrich, licensed preachers; Dr. Blatchley, a

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THE FIRST REINFORCEMENT

physician; Mr. Levi Chamberlain, who was to act as secular superintendent for the mission; and three Hawaiians from the Foreign Mission School at Cornwall. They were kindly received by the government, and the king addressed a note to the captain, commending him for bringing the new teachers, and remitting his harbor fees.

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CHAPTER IV.
CONDITION OF THE PEOPLE.
Civilization among chiefs.  THE chief men of the nation had come under a civilizing influence to a certain degree. The odoriferous sandal-wood used in the religious
 worship, of China, was a monopoly of the government, and the trade was in its full vigor. Merchants gladly brought to the islands whatever insured an extravagant price from the king and his chiefs. This continued until the outlays of the 	government no longer left it the means of paying.
Formal reception to the first reinforcement.  A public and formal reception was given to the first reinforcement of the mission, in what might
 be called the palace, a large thatched building said to resemble in its appearance a Dutch barn; with a door at each end, windows in the, sides, and Venetian shutters ' but no glass. The interior formed one apartment. The
side-posts, the pillars supporting the ridge-pole, and
the rafters, were fastened together by cords made from the husk of the cocoanut. The floor was of mats, and chandeliers hung suspended between the pillars.  Mahogany tables, sofas, chairs from China, mirrors, and two full-length portraits of the king, completed the conveniences and decorations of the room. 1 At Kailua, on.Hawaii, the King's hall of audience,
I Stewart's Residence at the Sandwich Islands P. 79.

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THE CONTRAST AT KAILUA.	27
if such it might be called, where he first received the missionaries, was a contrast to this.  It was described as a dingy, unfurnished building made of thatch. And when his Majesty came on board the brig at that place, to dine with the only company of white women he had ever seen, his clothing, in accordance with the taste and fashion of the time, was a narrow girdle around his waist,, a green silk scarf over his shoulders, a string of large beads on his otherwise bare, neck, and a wreath of feathers on his head; without coat, vest, pants, or shirt, without hat, gloves, shoes, or stockings. The best shelter he was then able to offer the twenty-two persons composing the mission, was  a large barn-like, thatched structure, without floor, ceiling, partition, windows, or furniture."
At the reception of the first reinforcement at Honolulu, three years later, the dress of the king and of his chiefs of both sexes was after the civilized fashion.
It is not a pleasant duty to describe the moral condition of these islanders, as it was when Christian labor among them commenced; but the subsequent triumphs of divine grace cannot be appreciated without such a description.
Habits of the King.  The intemperate habits of the king were a sore trial, not only to the missionaries, but also  to many of his chiefs and people. When he visited the Thames, to return the call made upon him by the gentlemen of the reinforcement he, was sober, in fine health and spirits, handsomely dressed, and easy in his manners, his whole deportment being that of a gentleman. Some, weeks after this, a royal dinner was given, and numerously

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28	THE COMMON PEOPLE .

attended, with a great show of court dresses, and Hawaiian ceremonies. Mr. Stewart describes a procession he saw, as one which, from the richness and variety of dress and colors, would have formed an, interesting spectacle to visitors from civilized countries. Yet the king and his suite made a sorry ,exhibition. They were nearly naked, on horses without saddles, and so intoxicated as scarcely to be able to retain. their seats as they scampered from place to place, in all the disorder of a troop of bacchanalians. A body guard of fifty or sixty men, in shabby uniform, attempted by a running march to keep near their sovereign; while hundreds of ragged ''natives, filling, the air with their hootings, and shoutings followed the chase.1 The dull and monotonous sounds of the native drum and calabash in the progress of this festival, the wild songs and the pulsations of the ground under the tread of thousands in the dance, fell on the heart of the missionaries with saddening power, since they knew ,,them to be associated with exhibitions that might not be described.
The common people.  	When the mission was commenced, the common
 people were everywhere at the lowest point  of social degradation. They deemed themselves, well off, with a mat braided from rushes or
leaves,, a few folds of native cloth for a cover at night, a few calabashes for water and poi, a rude implement or two for cultivating, the ground, and
the instruments used in their ,simple manufactures. A species, of  arum called kalo, and, the sweet potatoe, with occasionally a fish eaten, raw, constituted their usual food. The banana was cultivated to some
1 Stewart's Residence, p. 94.

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THEIR MORAL DEBASEMENT.	29
extent, and a few cocoanuts; and bread fruit trees grew here and there on Maui and Hawaii, and perhaps on the other islands. Their animal food was the flesh of swine and dogs; the tabu, when it was in force, allowing only the dogs to women. Arrowroot grew on the  islands, but the people did not know how to manufacture it; also the sugar-cane, but it was not much cultivated, and they had not  learned how to ~convert it into Sugar and molasses., A narcotic root, called awa, was much used for purposes of intoxication. The dwellings of the common natives were made of a few upright poles, brought from the forest on their shoulders, and covered with leaves or grass. A low opening- served for a door, another for a window, and the floor was of dry grass. A mat answered for table~ chairs, and bed, and the head was pillowed on a smooth stone from the beach, or a block of wood. The inmates of the little hut, four or five in number, male and female, with a mere apology for clothing,  crowded around the one calabash, and with, their fingers drew from it their favorite poi.
We shall not be surprised at the poverty and degradation of the people, when we contemplate their extreme moral debasement.  Their licentiousness would be incredible, but for the weight of testimony. The intercourse of the sexes was all but promiscuous.
Husbands had as many wives as they pleased, and a similar liberty was allowed to the wives. The ties Of consanguinity in marriage were disregarded. Indeed it may be said that marriage and the family constitution were unknown. It was common for parents to give their children away to others as soon

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30	THEIR CRUELTIES
as they were born. Very few took care of their own children. As a general thing, there was no desire for children; and if a child was born, the parents were ready to give it away to almost any one who would take the trouble of it. If no one could be found willing to take it, a very common practice was to strangle it, or bury it alive. It was estimated by foreigners, who came first among the people and had the best opportunity of judging, that at least two thirds of the infants perished by the hands of their own parents.1
The evils consequent on this kind of life were increased by intercourse with early visitors from foreign lands, who introduced a disease, that so poisoned the physical constitution of the nation, that not even the gospel has been. able to do more hitherto, than greatly to retard its destructive influence.
Their cruelties.  Nor were the Sandwich Islands an exception to the  inspired declaration, that the " dark places  of the earth are full of the habitations of cruelty." Like other heathen, the Hawaiians were strangers in great measure to the feelings of sympathy, tenderness, and pity. The distressed, instead of calling forth compassion, were objects of ridicule and abuse. 'If one had lost an eye, an arm, or was otherwise maimed, or was bereft of reason, he became to others an object of sport, especially to the, children, who were not slow to make his misfortune the subject of boisterous mirth. If a man 'was dispossessed of his land and property by his chief, it was a fit opportunity for others to seize whatever little articles remained. If his house was
1 Dibble's History, p. 127.

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THEIR CRUELTIES.	31
consumed by fire, his neighbors were ready to carry off any property they could rescue from the flames. When fathers or mothers became aged or infirm, it was not uncommon for the children, in order to rid 'themselves of the burden, to cast them down a precipice, or to bury them alive. The miseries of the sick were enhanced, not only by the desertion of friends, and the want of every comfort, but also by the cruel and superstitious treatment they received from pretended physicians or officious quacks.~ Instead of looking with pity upon maniacs, it was a common practice to put them to death by stoning.1
1 Dibble's History, pp. 129-131.

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CHAPTER V.

INCIPIENT MEASURES. - THE KING OF KAUAI.
1821-1824. {1821/00/00} - {1824/00/00}
	How to improve the social life of the people.  How to improve the social life of a nation so demoralized and degraded, was a problem not  easy of solution. Uncouth manners were to be corrected, and modes of dress and living to be improved. Only married missionaries could do this. Living models of domestic Christian life were indispensable. 'How great the trial of patience was to the earliest of the female missionaries, is well described by Mr. Bingham.  " Just look," he says, into the straw palace of a Hawaiian queen in 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 has asked. Then, on trial, hear her laconic and supercilious remarks, pilikia - hemo - hana - hou'  (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

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ENCOURAGING PROGRESS. 	33
pet hog, like a puppy, shaking the folds of the silk for sport, and demonstrating how civilization and barbarism can walk hand in hand, or lie down together in queens' palaces. Within another year, Kamamalu, Kapiolani, Kaahumanu, Ke-  kauluohi, 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 workstand, 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." 1 Yet very few chiefs had the means to purchase the variety of useful articles created by the arts of civilized life; and if farms had been freely given 'the common people, they had neither the ability to purchase the implements needful for their cultivation, nor the skill and enterprise to make a good use of such implements,
Value of missionary wives.  The, mission was divinely guided in the right way. The ladies had been well educated, not only in the schools of their native land, but in domestic habits. Their households were an illustration of Christian life. They were a pattern of what Christian wives and mothers 'ought to be. They showed the native women how to make garments for themselves and for their children, and had the patience to persevere in showing them until those women had learned the art., The presence of 'well ordered Christian families at central points, was thus
1 Bingham's History, p. 170.

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34	TRIALS OF THE MISSION FAMILIES-
greatly helpful to the gospel, which was the main agency for elevating the social condition.  	It is due to the mission families earliest on the ground, that some of their inconveniences  should be mentioned. Their first houses were mere thatched huts, like those of natives. A single low room served for parlor, study. receiving room, bedroom, and pantry. The cooking was done in an adjoining shed, or in the open air. The missionaries soon improved upon these houses, enlarging them, dividing 'them. into rooms, laying floors, and making windows and doors; yet it was not until their health, had, suffered, that they were able to exchange the leaking thatch for sun-burnt brick, stone, or wood. After fourteen years, a majority of the families still.lived in, thatched houses; and it was only by a very gradual process that the several apartments obtained their appropriate furniture. Yet the progress was doubtless more stimulating to. the, natives from, having been so gradual. For a time, the traveIling of the missionaries, if by land, was on foot; if by water, it was generally in crowded, uncomfortable, Poorly navigated native vessels. Horses, since become so, common on all the islands, had not then been - pressed into service. Milk could not be had for several years, even for young children. Salt beef and pork, with hard bread, and flour obtained from ships, were their main dependence. Of course these inconveniences gradually disappeared.
Failure of interpreters.  It was perhaps well that the natives educated at the Cornwall School failed as interpreters.  Having been taught through the medium of the, English language only, and knowing far less the force and meaning of English words than was

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IMPROVEMENT IN PUBLIC WORSHIP.	35
supposed, they had gained but a very few ideas, and many of these were confused and incorrect. The missionaries were thus obliged to apply all their energies to the speedy acquisition of the Hawaiian language, and to communicating thoughts directly through that medium. Efforts were made to instruct a few natives in the English language, but it was soon found best to employ the whole strength of the mission in efforts to save the multitude through the native tongue.
The missionaries were able to preach in 1823 {1823/00/00} . Mr. Ellis returning with his family from Tahiti, had the free use of the, language; and the two assistants he brought with him were soon  able to exhort, pray, and teach. Changing a few hymns from the Tahitian dialect, Mr. Ellis introduced them into public worship much, to the, gratification of the natives. From this time, hymns were in great demand, and were multiplied as fast as possible. The hymn-book Went through several editions.
Hawaii explored.  The arrival of the second 'reinforcement gave, rise, to the inquiry, whether the great island of 'Hawaii  should not be occupied. Hence the well-known exploring tour of Messrs. Ellis, Bishop, and Goodrich around that island.
Hopeful indications.  The king and his young brother, with twelve chief men and as many chief women, were now learning to read and write. A little half-sister of the king died, and received Christian burial at his request. In February, Liholiho enjoined upon', his prime minister to secure the observance, of the Sabbath, and imposed a fine on those who were found working that day. A crier went round on Saturday evening, proclaiming the new law.

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36	DARING ACT OF THE KING.
 In the year 1821 {1821/00/00} , Liholiho performed a characteristic act of daring, in crossing the channel  between Oahu and Kauai, a hundred miles
''broad and swept by the trade-winds, in an open sail 	boat, and landing defenseless on what might have proved a hostile territory. He was received, however,  with the utmost respect by Kaumualii (Tamoree), the King of Kauai, who went so far as to make a formal surrender to him of the supreme control of the island. After they had visited the. several parts of it in company, Liholiho invited Kaumualii on board a vessel which had come to him from Oahu, and they sailed at once for Honolulu. The ruler of Kauai "never again saw his native isle, though allowed to retain his title, and to be held in honor. Having discarded Kapule, his wife, on the, charge of unfaithfulness, he became the husband of Kaahumanu. Vancouver had been favorably impressed by the promising appearance of Kaumualii while a youth, and he had more than answered the
expectations of that intelligent navigator. 	Sedate, dignified, courteous, and honorable in his dealings, 	he was respected by foreigners,, beloved by his people, 	and esteemed by all who knew him. He was also a patron, friend, and coadjutor of the mission. At 	length finding himself seriously ill, he settled his
worldly business with composure; and, though not exhibiting a high degree of religious joy, he showed that four years of instruction had not been in vain. 	Messrs. Ellis and Stewart, his spiritual advisers,
	regarded him as manifesting a becoming humility, and a degree of calm reliance on the Saviour. His death and burial.  He died on the 26th of May, 1824 {1824/05/26} ; and his remains, in accordance with his request, -were

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FUNERAL OF THE KING OF KAUAI	37
taken by Kaahumanu. to Lahaina, and deposited by the. side of Keopuolani. The funeral services, previously performed at Honolulu, were in keeping with the native demands for one of his rank, at that stage of the national- civilization. He was laid in state. His splendid war-cloak, covered with small, smooth, bright feathers, red, yellow, and black, 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 and satin, was thus exposed to the observation of his friends, then inclosed 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 were sung, and a sermon, was preached by Mr. Ellis, from the Saviour's injunction "Be ye also ready."

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CHAPTER VI.
KEOPUOLANI.
1823. {1823/00/00}
	IN March, 1823,  {1823/03/00} Hoapili, the husband of Keopuolani, being appointed governor of Maui, desired to be supplied with books, that, he and his wife might Pursue, their studies. ~ For a domestic chaplain, they took 'with them Pu-aa-i-ki, better known as Blind Bartimeus, who appeared, even then, to possess
more spiritual light than any other native on the Islands, and of whom a more particular account will be given hereafter.  Her new views of the marriage relation.   At this time, Keopuolani made the following declaration: " 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, and hereafter my only husband." Before leaving Honolulu, she requested of the mission, that she might have the presence of a missionary at Lahaina. Accordingly Messrs. Stewart and Richards, of the reinforcement, were assigned to that post. She also took with her Taua as her teacher, the most intelligent of the Society islanders.
The people of Lahaina, acting under these new influences, soon built two houses for the missionaries,

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BUILDS A CHURCH AT LAHAINA.				39
of ample proportions, and commenced building a house for public worship. While thus employed, the chattering natives were . heard to say, contrasting their present service with their old one of building temples for their bloody idols, " The house of God -the house of prayer - good, very good.
The closing scenes in the life of this woman form an epoch in the mission, and in the history of the nation, and it is proper that some special account be given of her.
Her royal descent.  Keopuolani was born in the year 1778 {1778/00/00}, in the district of Wailuku, on the northeast side of the island of Maui. The family, on the father's side, had ruled on, the island of Hawaii for many generations; and on the mother's side, had: long governed Maui,, and for a. time also Lanai, Molokai, and Oahu. Intermarriages for successive generations had intimately ,connected. the two 
families. ..Her paternal grandfather was, the Hawaiian. king, whom Captain Cook ,was, leading by-the 'hand when,  he was killed by the jealous :natives. , Her, grandmother, the guardian of her early years ~,Was, a, daughter of the king of Maui, and the wife who threw her arms around her husband's neck while he was walking with Captain Cook, and thus gave opportunity to the natives for their fatal attack.
Her marriage.  She became the wife, of Kamehameha at the early age of thirteen, and was the mother of eleven children, only two of whom lived to attain  the kingly office. So sacred was her person, that her presence in the wars of Kamehameha did much to awe the enemy. In early life, she -never walked abroad, except at evening, and then all 'who saw her prostrated themselves to the earth.

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40	HER CONVERSION.
Kamehameha had other wives, and it does not appear that she was particularly a favorite, except as she was much the highest chief on the Islands. She was amiable and affectionate, while her husband was not remarkable for these qualities. Keopuolani was strict in the observance of the tabu, but mild in her treatment of those who had broken it, and they often fled to her for protection. She was said, by many of the chiefs, never to have been the means of putting any person to death.
	Her conversion.  In the year 1822 {1822/00/00} , while at Honolulu, she was very
 ill, and her attention seems to have been then first drawn to the instructions of the missionaries. Though much opposed in this 'by some of the chiefs, she was resolute. What she did to secure this instruction, when removing to Lahaina in 1823 {1823/00/00}, has,already been stated. Her Christian character developed steadily from that time. Not withstanding her necessary cares, and her interruptions from company, she daily found time for learning to read; nor was she less diligent in searching for divine truth. so decided was her stand in favor
	of Christianity, that many of the people and some of 'the chiefs were offended, but their opposition only gave her the, more 'opportunity to show the ' firmness, of her principles, and the strength of her 	attachment to the Christian cause. Even the king, her son, who had arrived from Honolulu, and to whom she was much attached, sought at times to draw her away from her ~Christian teachers. On
	one occasion she replied to him as follows: " Why do you call my foreign teachers bad ?  They are good men, and I love them. Their religion is good;
	our, old religion, is good for nothing. Their ways

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HER DANGEROUS ILLNESS.	41
are all good, and ours are bad. Are not their instructions the, same as formerly? You then said they were good, and told me I must regard them,, and cast away all my old gods. I have done as you said, and I am sure I have done well. But you now disregard the true religion, and desire me to do the same. But I will not. I will never leave my teachers. I will follow their instructions, and you had better go with me for I will never again take my dark heart."
The illness of Keopuolani assumed a threatening form in the last week of August, 1823 {1823/08/00}.   In consequence of this, the chiefs began to
assemble, agreeably to their custom. Vessels were  despatched for them to different parts of the Islands, and one was sent by the king to Honolulu for Dr.
Blatchley. In the evening of September 8th {1823/09/08} , under the apprehension that she was dying, a messenger was sent to the mission family, and several of them repaired immediately to her house. As soon as- she heard the voice of the females, 'she extended,,:'her hand to them  with 'a smile, and said " Maikai!
Good," - and added, 11 Great is my love to, God.,, In the morning she was a little better, and conversed with her husband, Hoapili, on the goodness of God in sparing her life to see his servants, and hear his words, and know his Son.   Her charge to the prime minister.  To the prime minister, Kalanimoku, on his arrival, she said : 11 1 love Jesus Christ. I have given myself to him to be his. When I die, let none of the evil customs of this country be practiced. Let not my body be disturbed. Let it be put in a coffin. 1 Let
1 At the death of chiefs, their bodies were always cut in pieces, the flesh burnt, and the bones preserved. These were committed to the care of

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42 	HER BAPTISM.
the teachers attend, and speak to the people at my interment. Let me be buried, and let my burial be, after the maimer of Christ's people. I think very much of my grandfather, Taraniopu, and my father Kauikeouli, and my husband Kamehameha, and all my deceased relatives. They lived not to see these good times, and to hear of Jesus Christ. They died depending on false gods. I exceedingly mourn and lament on account of them, for they saw not these good times."
There is much more related of her that would interest the reader, but for which there is not room'. She was anxious to receive Christian baptism, but there was no missionary then at Lahaina sufficiently conversant with the native language, to, venture on administering the rite, for the first time, in the presence of , so large a proportion of the national intelligence. Messrs. Stewart and Richards had not even a competent interpreter.
some chief, and during his life were venerated, or worshipped. When the
chief died who had charge of the bones they were secretly conveyed to
some unknown place, and nothing more was heard of them.  In rare cases,
however, they were preserved for two generations. The prevalence of this
practice accounts for Keopuolani's charge respecting her remains,. The
evil customs of which she spoke, were of the most criminal kind. It had
from time immemorial been the practice, at the death of high chiefs, for all
the People to indulge with impunity and without restraint, in every kind
of wickedness. They threw off the little clothing which they usually
wore, and none had even custom to shield them from the most open assault,
A man might steal from anyplace with impunity. Neighbors who were
at enmity, might take any revenge they could get. It was no crime for a
man to bum his neighbor's house, put out his eyes, take his life, or that of
any of his family. Promiscuous lewdness prevailed extensively. Knocking out each others' teeth was a common and almost universal practice,
during the days of mourning. But if by any means a man was so fortunate as not to lose, any of his teeth, by the violence of another, he would,
with a sharp pointed stone,,dig them out himself; for it was a disgrace to
any man not to lose some teeth at the death, of a high chief. In consequence of these customs, there were few men in that age who had not
'lost some of their fore teeth.

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HER DEATH.	43
They regarded her as a fit subject for baptism, but were unwilling to administer the ordinance without some means of communicating with her and with the people so that there might be no danger of misunderstanding on so interesting an occasion. They feared lest there should be erroneous impressions as to the place the ordinance held in the Christian system. Happily, Mr. Ellis arrived just in season, and the dying woman was thus publicly acknowledged as a member of the visible church. The king and all the heads of the nation listened with profound attention to Mr. Ellis's statement of the grounds on which baptism was administered to the queen; and when ~ they saw that water was sprinkled on her in the name of God, they said, "Surely she is no longer ours. She has given herself to Jesus Christ,. We believe she is his,, and ,  will go to dwell with, him.", An hour afterwards, near the close of, September 16, 1823 {1823/09/16}, she died.
The gross irregularities customary on such an, occasion had been forbidden by the queen herself and the prime, minister., But. it was deemed, expedient to allow the customary wailing, and it did "not entirely cease until after the burial.
Her funeral.  The funeral solemnities, at the request of the chiefs, were conducted according to Christian usages. The church not being large enough to hold the people, the service was near it, in a beautiful grove of kou trees. A low platform had been erected for the preacher, on which was a table, and chairs were provided for the missionaries. The corpse was placed on a bier near the table, and around it were gathered the bearers, mourners, chiefs, missionaries, and respectable foreigners,

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44 	THE  FUNERAL.
nearly all of whom wore badges of mourning. The number of people present was believed to exceed three thousand. Mr. Ellis preached from Rev. xiv. 13: " Blessed are the dead which die in the Lord." After the service, a procession of about four hundred followed the corpse to a tomb prepared for it, built of stone, and all the while minute guns were fired from ships in the roads. Thousands, on both sides of the way, gazed at the solemn pageant as it passed, to most of whom it was new. The spectacle ,was transient, but the influence of that death and burial has, never ceased to be felt by the Hawaiian nation.
Effect on the king.  The king was affected, for a time, by the death of his mother, and by her exhortations, and sought to avoid the snares that were evidently laid for him by a foreigner of some standing. He was overcome at last by the artful offer of cherry brandy, with the assurance that it would not harm him. He tasted, and came once more under the power of the destructive poison. The vessel which took Mr. and Mrs. Thurston back to Kailua, conveyed also the king, on what proved to be his last visit there.

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CHAPTER VII.
THE KING'S VISIT TO ENGLAND.

1823-1825. {1823/00/00} - {1825/00/00}
The departure.  Liholiho, shortly after the death of his mother, came to the determination to visit England and the United States. As he could not be dissuaded from this, his more sagacious chiefs desired him to have the benefit of a trustworthy interpreter and counselor, and interested themselves, in concurrence with the king and his favorite wife Kamamalu, who was to accompany him, to secure the services of Mr. Ellis. But Captain Starbuck, master of the English whale-ship, L'Aigle,, who. had offered the king and his suite a free passage, refused to take Mr. Ellis,  and for, reasons that appeared wholly insufficient.'~
Five natives Composed the suite of the king, among whom were his favorite wife already mentioned, Boki governor of Oahu, and Kekuanaoa, afterwards governor of the same island, and father of the late
king, and of the one now occupying the throne.
Parting addresses.  The party embarked at Honolulu, on the 27th of November, 1823 {1823/11/27} , amidst the loud and passionate lamentations of the natives crowding the shores. In parting, the king renewed his recommendation to his people to attend on the instructions of the missionaries. Kamamalu was eloquent. The daughter of Kamehameha, -still in

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46 	BENEFICENT RESULTS.
comparative youth, tall, portly, and of queen-like
presence, - turned to the people and exclaimed:  0 heavens, earth, mountains, ocean, guardians, subjects, love to you all. 0 land, for which my father bled, receive the assurance of my earnest love."
This movement of the king seemed unpropitious  at the time, but it soon proved to be an . important step favoring the progress of the gospel. His wayward and dissipated habits had been a serious hindrance. His departure placed the reins ,of government at once in the hands of Kaahumanu as regent, and of Kalanimoku as her minister; and they with the concurrence  and aid of such chiefs, as Kuakini, Hoapili,, Kapiolani, Naihe, and, others, were earnest in promoting schools, the observance of the Sabbath, and general attention to missionary instruction.
A pleasing spectacle.  The departure of the chiefs for their homes, on the breaking up 'of their consultation, was a fine spectacle, as beheld from the mission houses. Embarking in eight brigs and -schooners, Mostly Owned by themselves, and under native commanders, and leaving the harbor in regular and quick succession, with their white sails all spread to the brisk trades', they afforded a striking illustration of their advance, in navigation.
The king's arrival in England.  There were then  no overland mails, no telegraphs, so that nothing was heard from the king for many months. He arrived in England in May, 1824 {1824/05/00} , and was wholly unexpected. Yet his reception by the government was kind, and quarters were provided for him and his suite at public expense.  He received some attention from statesmen and, others, and was taken to the theatre and pleasure

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HIS DEATH AND CHARACTER.	47
 gardens, and amused with various exhibitions, but saw little or nothing of religious men. In June, before the time appointed for an audience with George IV., the whole party was prostrated by the measles. The highest medical skill was 
called in, but the king and queen both died.  The others recovered.
Thus closed the career of Kamehameha II., at the age of twenty-seven, after a reign of little more than five years. It was rendered memorable by the overthrow of idolatry throughout his dominions, and by the introduction of Christianity. Liholiho, inherited from his, mother a frank and generous disposition, and under more favoring circumstances, might have escaped the ruin which"came upon him. Being regarded from childhood as presumptive heir to the throne, he was always attended by a numerous retinue, whose business it was to gratify his wishes and minister to his pleasures.' Worse than this were the temptations to, convivial, and intemperate habits from nominally, Christian 'men of depraved morals. Desperately arrayed as those, men were against the. gospel, and tardy as Kaahumanu, was in coming forward for its support, we may, well admire the grace of God that withheld Liholiho from 'anything like a declared opposition. While practically sanctioning drunkenness, polygamy, adultery, and incest, he yet authorized the introduction of a system of religion which inculcated equity, temperance, chastity, benevolence, and the love, and service- of God. The amiable wife, whose death probably hastened his own, may be numbered among the -friends of the reformation, then in progress.
The, survivors were favored with an audience by

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48	THEIR BODIES SENT TO THE ISLANDS,
Audience at Windsor Castle.  the British sovereign at Windsor Castle, and were received with courtesy. He counseled them . to respect the missionaries, to regulate, their own affairs, but not to look for his protection, except from the encroachments of foreign powers.
The bodies sent to the islands.  The bodies of the king and queen, inclosed in  triple coffins, were sent to the Islands with the survivors, in the frigate Blonde, under the, command of Lord Byron. The frigate arrived at Honolulu on the 6th of May, 1825 {1825/05/06} , having previously touched at Lahaina. The sad news had reached the Islands early in March, by an American whale-ship. This gave the chiefs time for preparing the minds of the people. Kaahumanu and the prime minister wrote letters to the several islands, with kind salutations to the chiefs, missionaries" and people, apprising them of the national bereavement; proposing a season of humiliation and prayer on that account; exhorting them to seek consolation in the good word of God; and enjoining on the chiefs- to keep the people quiet, and to remain at their posts until they should be sent for.
Their reception.  The arrival of the Blonde, in May, 1825 {1825/05/00} , of course occasioned a degree of excitement, but  Christian influences predominated. The first resort of rulers and people was to the church, where appropriate religious exercises were held. The building was filled to overflowing. The landing of the officers and scientific gentlemen of the frigate, was on the following morning. The reception was in a large audience room, lately erected, and appropriately furnished. The dignified courtesy of Lord Byron, and the Christian civility of Kaahumanu and Kalanimoku, reflected honor on the countries

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FUNERAL CEREMONIES. 	49
they represented. At the instance, of the prime minister,  Mr. Bingham was unexpectedly called on to lead in prayer, which he, did, first in the English language and then in the Hawaiian. The levee was followed by a suitable collation.
Funeral ceremonies were deferred until the chiefs could be collected from the different .islands.  The pageant was one befitting royalty, and the services were strictly Christian. The royal remains were placed in a temporary repository, from whence they were afterward transferred to a simple mausoleum of stone, erected for the purpose.
A national convention. The chiefs now generally assembled, held a national convention, at which Lord Byron and the missionaries were present. The chiefs, being determined to encourage the American missionaries, desired to know from the commander of the frigate whether they were to be thwarted by British officials; having reference, no doubt to the already ascertained hostility of Richard Carlton, H. B. M. Consul-general for the Society and Sandwich Islands, who had arrived at Honolulu in the interval between the reception of the tidings of the king's death and the arrival of the Blonde. After being informed what were the objects and relations of the mission, Lord Byron declared his approbation of them; and his whole influence while at the Islands was gratefully acknowledged by the mission.
Noble stand of the chiefs.  At this meeting, Kaahumanu recognized the hereditary rights of the land-holders, which  had not been properly regarded by Liholiho, 
and declared her determination to restrain crime. Kapiolani, from the southern district of Hawaii, stated the success of herself and her husband Naihe, 
4

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50	NOBLE STAND OF THE CHIEFS.
,in their efforts to prevent murder, infanticide, theft, Sabbath desecration, drunkenness, and licentiousness; and the regent commended her, and called on the other chiefs to do the same. Kuakini adverted to the errors of the late king, and urged the, importance of guarding the young prince, now nine years old, from the influences which had proved so disastrous to his departed brother. Kuakini's proposal was, that he remain under the instruction of the missionaries, and in this there was a general concurrence. It was also decided, that the government remain in the hands of Kaahumanu and Kalanimoku, until the prince should be of age.

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CHAPTER VIII.
THE RULERS CHRISTIANIZED.

1824-1828. {1824/00/00} - {1828/00/00}
Early stand for reform.  THE king embarked for England in November., 1823. {1823/11/00} In the following April, Kaahumanu held a convocation of the chiefs on the, subject of reform, at which the missionaries were present by invitation. She then declared, for the. first time, her determination to attend to the teachings of the missionaries, to observe God's laws, and 'to have her people instructed in letters and 'the new religion. Her prime minister, who was in Advance,,, of her in his attachment to the cause, then made a stirring address, contrasting the old religion, with, the new, and the former condition of the nation with', the present. He declared his purpose to acquaint himself with the new religion, to keep the Sabbath, obey the law of Jehovah, and have his own people (meaning those living on his own lands) attend on the teachings of the missionaries. Appealing to the other chiefs, he asked whether they concurred with him; and their prompt reply was, " Ae,." Kalanimoku, added, that this would have been done before, but for the dissipation and ,distracting influence.of the King, hurrying from place to place, and.diverting, the attention of the people. The rulers resolved at this meeting to discountenance every ,species of

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52 	 IMPROVED CHARACTER OF THE REGENT-
gambling; and so successful were they in this most important reform,-the schools taking for a time the place of, the old immoral games,- that unfriendly foreigners accused the missionaries of, depriving the' natives of their amusements.  	Kaahumanu was proud of her official station.   But her character had gradually become so  modified by her religious knowledge, that on the fourth anniversary of the. arrival of the mission, she was willing to take her place with her subjects as a learner. ~ Five hundred pupils were present, and among them several high chiefs, besides the ,regent; and many of these showed good specimens of handwriting, ability to read, and some acquaintance with Christianity. An exercise in the schools of a joint and spirited cantilation of 
Scripture  passages committed to memory, especially delighted, the old queen.
She desires baptism.  Kaahumanu desired to, receive baptism; but the  missionaries, connecting this rite, as applied to adults, with a public. profession of faith in Christ, thought it proper to wait for more decisive evidence of her piety.
New church at Honolulu.  In May the house of worship at Honolulu was  Consumed by fire. Kalanimoku, immediately ordered timber to be brought from the, mountains, and in a few weeks a larger and better house was finished and dedicated. Schools were in flourishing condition on several of the islands, and for their use three thousand copies of elementary lessons in spelling and reading were printed. At the end of the year there' were fifty ,natives employed as teachers, and two thousand, had,' learned to read.

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DEDICATION OF A NEW CHURCH.		53
Kuakini at Kailua.  The religion of the gospel was,taking root in Kailua, the place where it was first, proclaimed. The return of Mr. and Mrs. Thurston, in company with the king,  has been mentioned. Kailua then contained about three thousand inhabitants, and within thirty miles were not less than thirty thousand clustered in villages. The governor, Kuakini, spoke the English language intelligibly, had tea and coffee served daily at his table, and was gaining in civilized habits. He had imported a framed dwelling-house from America; and had erected a church, sixty feet by thirty, within the ruins of a heathen temple where human Dedication
victims were formerly offered. At its dedication in the last month of the year, Mr. Thurston read a portion of Solomon's prayer at the dedication of the temple, translated into the Hawaiian language, after which the people sang the 'Jubilee Hymn, " Papuhi i ka, pu oukou," - "Blow ye the trumpet." The sermon was 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, saith the Lord." Nothing could be more appropriate, for all the timbers for the church had been brought some distance from the mountains. In this church the usual attendance was from six hundred to a thousand persons, who listened with a good degree of seriousness. Kapiolani (of whom more in the sequel), with Naihe her husband, and their train, came repeatedly from Kaawaloa, a distance of sixteen miles. An interesting old chief.  Kamakou, also, an aged chief residing at the same place, came with his train; and once he remained a week, that he might receive daily instruction. "He

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54 	HILO AND PUNA.
expressed much satisfaction," says Mr. Thurston, 11 in the truths which he heard, and longed to become acquainted with the whole Word of God. The last time be, saw us, he appeared much animated. Everything he uttered,, the very expression of his countenance, conveyed feelings that would warm the bosom 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,' says 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. This has been his practice for many months past. Of late he has extended big exertions, crossing the' bay, and there meeting the people and conducting religious services. He has received but little instruction from missionaries, yet there are few natives on the islands who have more correct views on religious subjects. He seems, to have been searching for truth as for hid treasure. I once heard him pray in his family , and I was much surprised at the simplicity, fervency, and apparent sincerity which were manifested, as well as with the correctness of religious sentiment which the prayer contained." 1
Hilo and Puna.  The gospel was introduced into Hilo and Puna, on the opposite side of Hawaii, embracing  eighty miles of seacoast, early in 1824.
1 Missionary Herald, 1825 {1825/00/00} , p. 20.

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FIRST EXPERIENCE IN HILO.'	55
Messrs. Ruggles and Goodrich were the pioneer missionaries. Touching at Lahaina, they had a striking view of Mauna Kea, one of the two summits of the great island, at the distance of one hundred and twenty miles. They were accompanied by Dr. and Mrs. Blatchley, for a temporary stay; by Messrs. Ellis, and Chamberlain, on a missionary excursion; and by Mr. and Mrs. Ely, going to occupy Kaawaloa, in the neighborhood of Kailua.   Tedious voyaging.  Voyages from island to island in those days were often very trying. This company was nine days and nights on board the small, crowded, uncomfortable vessel,,
whose deck would probably have been swept had the trade winds risen with	a strength that is often experienced. Some of the	-,missionary passengers
preferred spending the whole time on deck, to occupying berths, below.  First experience in Hilo.  On, their arrival, they, found none to welcome, them among the stupid natives, but,
	obtained  shelter in a large thatched canoe-house which the ,Oahu chiefs had. appropriated, to their use. Next day was the Sabbath and Mr. Ellis preached to a large number of people, in another similar building, which the forethought of Kaahumanu had secured for them. The service was interrupted by the entrance of a  large pet hog, with huge tusks, belonging to Kaahumanu and bearing her name. The animal had the privilege of tabu, and the natives, not daring to resist its 'entrance, made a boisterous retreat ; and it was not until the keeper had succeeded in quieting the brute that the congregation resumed their places, and the preacher was able to proceed. In those days Hawaiian females of the, highest rank were not at all fastidious in the choice of pets.

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56	REBELLION ON KAUAI.
The scenery. 	This being the windward side of the island, the  rains were frequent and abundant. Of 	course the arable lands all had a luxuriant growth, and the country being mountainous, the landscape was beautiful and grand, as seen from, the bay of Wailuku. Yet that region was not then a favorite resort. Not a civilized man, except the missionaries, resided on that side of the mountains.
The gospel In Hilo.  Schools were commenced, and native teachers brought from other islands. In  two months . a house was erected for the families by order of Kalanimoku, and a church finished in the frail Hawaiian style. This was the ninth church erected on, the Islands, in the first four years of the mission. A few years more, and Hilo became the most interesting of all the Christian districts.
Kaahumanu's evidences of piety were not satisfactory until after the rebellion on the island of Kauai, which occurred in the year following Liholiho's departure for. England. As the cause of that rebellion and its consequences had a bearing on the mission, some account of it should be given.
George, the son of Kaumualii, who accompanied the mission from, the United States, had never given evidence of piety, nor was his conduct, after his return. to, the Islands, satisfactory to his father. He was allowed by the government, after his father's decease, to return to Kauai, though not as a high chief. When subsequently visited by Mr. Bingham, he was living with his wife, much in the native style, and was disaffected towards the government. The island governor was a nephew' of the prime minister,
but not equal to the emergency, and the general

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MEASURES FOR ITS SUPPRESSION.	57
dissatisfaction was manifested by various acts of insubordination. Kalanimoku. came over, while Mr. Bingham was there, in the hope of quieting the people, but did not succeed. It was not long before the insurgents, headed by George, attempted a surprise of the fort at Waimea, near the missionary station. Had the fort been taken, the aged prime minister would doubtless have been slain. But the attack failed. The chief immediately sent the missionaries away for safety, in a vessel he despatched to the seat of government for reinforcements. On board that vessel was a hostile chief in bonds, who had been captured the night before. He was seen at the close of the day, but not the next morning. Some time in the night he had been killed, and thrown into the sea.
Successful measured for its suppression.  The principal chiefs were at Lahaina; and Hoapili, the governor of Maui, immediately collected~ a thousand men, and sailed with two vessels for Kauai, touching at Honolulu. Before starting, and also at' Honolulu, he took- advice of the missionaries as to the manner of conducting the war; and it was urged upon him, as a Christian duty, that there be no unnecessary destruction of life, and that captives should be kindly treated. His Army, after its arrival, though exposed to attack ,rested on the Sabbath; and when his force was drawn up in presence of the enemy, Hoapili  commanded silence until prayer should be offered to the true God.  Prayer before a battle.  He then addressed the soldiers, assuring them that God was on their side, and exhorting them to be of good courage, and to spare the captives such being the advice of, their teachers. They then rushed into battle, and their

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58	KAAHUMANU'S CONVERSION.
opponents, after a short resistance, fled in a panic. The commander had no longer control of his army; the spirit of heathenism ruled the hour, and humane teachings were forgotten.
Treatment of George.  The unhappy George, with his wife and infant  daughter, escaped to the mountains. The  two latter were soon captured, and kindly treated. George eluded his pursuers for several weeks, subsisting on roots, till at length, nearly famished and naked, he delivered himself up to one of the victorious Chiefs, who showed him mercy. When brought into the presence of Kalanimoku, the dignified chief, out of regard to his father, threw his own mantle over the shoulders of the misguided young man, in token of his safety. He was, restored to his wife and child, and sent to Oahu, where he lived several years, until his death. The island of Kauai now became, if it was not before, an integral part of the kingdom.
Kaahumanu's conversion.  When Hoapili and his troops had departed for  Kauai, Kaahumanu proclaimed a fast, in  order to secure the blessing of God- on the expedition. Having afterwards resolved  to join Kalanimoku at the seat of the war, her thoughts took a, still more serious turn, and she was seen to weep at a, public- lecture. Next day she sent for the missionaries, and requested them to pray with her before her departure. She expressed great affection for them, saying, " What we have is yours." Puaaiki, the blind preacher, was overjoyed in, view of this new exhibition, and seemed ready to kiss 'the feet of the queen, because he thought she was taking a stand on the Lord's side. Arriving, at, Honolulu, where she received tidings of the victory; she

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TRIBUTE TO MR. ELLIS.	59
repaired, with her attendants, to the sanctuary, to unite in public thanksgiving for the restoration of peace to the nation. On arriving at Kauai, she put herself in communication with Mr. Whitney, and rendered him valuable service; and soon after she wrote a letter to Honolulu, expressing her desire for the reformation and eternal salvation of her people, and declaring her own strong attachment to the Christian cause. After her return to Honolulu, she attended a religious meeting of females, and gave vent to her feelings in tears.
The foreign aid withdrawn.  The aid which had been so opportunely received from the Society Islands ceased in 1824 {1824/00/00}.  Auna, the Tahitian deacon, returned to his own country, on account of the health of his wife; and in, September, Mr. Ellis accepted the offer of a passage to the United States, a change of climate being thought indispensable to the, preservation of Mrs. Ellis's life.  Tribute to Mr. Ellis.  The information he was 'able to give to, the Prudential Committee and officers, of the Board while in the  United States was invaluable; and he greatly interested and animated the People of God by his statements: in~ many parts of the Northern and Middle States, concerning, the missions in the Society and Sandwich Islands. The health of his wife not permitting their return to the Pacific, Mr. Ellis was employed as Secretary of the London Missionary Society until his own health failed. Afterwards he performed important services to the mission of his Society on the island of Madagascar; and lately he has still more endeared himself to the missionaries at the Sandwich Islands, and to their patrons, by a masterly refutation of charges brought against the mission by Bishop

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60	ACCESSIONS TO THE CHURCH
Staley. Few men in modern times have been more useful to the cause of missions.
We now enter the year 1825 {1825/00/00} . More than a hundred natives of both sexes at Honolulu,  had offered themselves as candidates for Christian baptism. Among these were Kaahumanu, Kalanimoku, Kalakua or Hoapiliwahine, Namahana, Laanui her husband, and others less known to the reader. Most of them had been four or five years under instruction, and they had generally given good evidence of piety. It was deemed best, however, to defer their baptism and consequent admission to the church somewhat longer; but after a further delay of six months, all of them, except two, were received into the church at Honolulu. The two exceptions were Kalakua, who made her public profession at Lahaina, and Kapiolani, who did the same at Kaawaloa. Kaahumanu received the name of Elizabeth, and Namahana of Lydia.
A tabu prayer-meeting. One of the important events of this year was the institution of a prayer-meeting at Honolulu,  by the prime minister and several others.  It was of the nature of an association, and was, called
by the natives a " tabu, meeting," since none were admitted who did not engage to live sober and correct lives, and' to attend to the external duties 'of religion.
The meetings were held, every Friday afternoon, and it was customary to discuss in them subjects of a practical nature. Similar societies, male and female, were formed at other stations, and members were
soon numbered by thousands.. For a time they were useful; but they began at length to encroach upon the offices of the divinely instituted local church,
and it was deemed necessary  to take measures for

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THE FIRST AWAKENING.			 61
their suppression. A female prayer-meeting, instituted by native females at Honolulu, is said to have continued in existence a score of years.
What may perhaps be called the first awakening on the Islands, was at Lahaina, early in the year 1825 {1825/00/00}. Mr. Richards thought that in April there were in that place as many as fifty homes where were family prayers morning and evening; and scarcely an hour of the day passed in which he had not calls from persons anxious to know what they must do to be saved. In the morning when he awoke, he ,often found persons waiting anxiously at the door to see him. Six months before, he had not expected to witness, for a whole generation, such, an interest among that people in the concerns of eternity. There was a similar experience at Kailua, on 'Hawaii., At Hilo, on the, other side of the island at least 
 two thousand habitually, attended on public worship.
	Preaching tour on Hawaii.  Late in 1825 {1825/00/00} and early, in 1826 {1826/00/00} , Mr. Bishop performed a preaching-tour of three ,hundred miles around Hawaii, starting from Kailua, and going northward. The population, of the island  he estimated at 60,000. The 'stations then, and subsequently occupied by the mission, were all embraced in this route. The exceedingly varied and picturesque scenes through which he passed, many of which came, long afterwards, under the eyes of the writer, cannot be here described. Now he was in a frail canoe beneath a tall cliff overhanging the sea; then climbing dangerous steeps; then descending, into deep and lovely valleys filled with native hamlets; now crossing dark ravines, then confused masses of rough scoria; and so on, for the space of a month.

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62	INROAD OF A PROPHETESS OF PELE.
Growth of temperance.  He had frequent opportunities for addressing assembled natives; and was surprised to find, where there were schools, that every kind of work and diversion was laid, aside on the Sabbath; and that wherever there was a teacher capable of taking charge of a meeting, the people assembled freely for prayer. In his whole tour, he saw but one  man intoxicated; whereas, only two years before, in his tour with Mr. Ellis on nearly the same ,route, it was common to see whole villages given up to intoxication.
 Inroad of a prophetess of Pele.  The superstition connected with Pele, the supposed goddess of volcanoes, was not easily eradicated. On the death of Keopuolani, Hoapili, the governor 'Of Maui, was married to Kalapua, a sister of Kaahumanu and Kuakini., better known as Hoapiliwahine. She possessed the characteristic decision and energy  of her family. In the summer of 1824, a  pseudo-prophetess came to Maui from Kilauea, the great crater on Hawaii, and made no, little stir among the people by claiming to be herself the goddess. The people were variously affected; a part of them expecting her to make some terrible display of power, should the chiefs not yield to her demands. She was followed by an immense crowd, and marched with haughty step, her long, black, disheveled hair hanging about her shoulders, and her countenance fierce and savage.  The reception at Lahaina.  On coming near the  chiefs she exclaimed, I have come; " to which Hoapiliwahine replied, We are all here." " Good will to you all," said the prophetess. -Yes," said Hoapiliwahine, " good will, perhaps." "I have now come, to speak to you," said the impostor. " Whence are you?" responded the chief.  " From

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CONFESSES HER IMPOSTURE.	63
Tahiti -from England - from America -whither I have been to attend your king." Indignant at this falsehood, Hoapiliwahine said, " Come not here to tell us your lies; what have you in your hands ? " "I have the spear of Pele, and her kahilis." " Lay them down," said the chief. 'The command was repeated before it was obeyed. The chief continued: "Do not come here to tell us you are Pele. There are volcanoes in other parts of the world. The great God in heaven governs them all. You are a woman, like us, and there is one God, who made you and us.
Once we thought you a god. Light is now shining upon us, and we have cast off all our false gods. Go back to Hawaii, plant potatoes, make tapa, catch
fish, fatten hogs, and then eat; and not go about saying to the people, I Give this or give that to Pele. Go to school and learn the palapala. Now answer
me honestly; have you always, been lying to the people, or have you not? The, impostor confessed " I have been lying, but will lie no more,"'. At the suggestion of Kaikioewa, a prayer was offered  to Jehovah. She 'then: threw her flags into the I fire, and the people exclaimed, Strong is the palapala."

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CHAPTER IX.
OPPOSITION FROM FOREIGNERS.
1825-1827. {1825/00/00} - {1827/00/00}
	Cause of the opposition.  WICKED men have their reasons for opposing the progress of the gospel.	Their opposition at the Sandwich Islands, in the days of 	Kaahumanu, arose from the fact that the introduc	tion of Christianity interfered with their unlawful
	gains and sinful pleasures. In the first years of the mission, the Islands were regarded by not a few sea men and traders who visited them, and by the for	eign residents viciously disposed, as so far out of the 	world, that they felt it safe for them to act without
	regard to public sentiment in Britain or America.  	Whatever they might do that was abusive to the native government and people,
 or to the missionaries, 	or in violation of their duty to God, they expected 	no report of it to reach their relatives and friends
at home.
Outrage at Lahaina.  It was with this expectation, as afterwards appeared, that Captain Buckle, of the British whale-ship Daniel, while at Lahaina in October, 1825, finding native females prohibited from going on board his vessel for immoral purposes as aforetime, encouraged his men to charge Mr. Richards with being the author of the law., and to demand of him its repeal. The sailors who came with

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A BRAVE RESISTANCE,	65
the first demand retired after hearing from Mr. Richards that he was not the author, and that he could procure its repeal only by telling the chiefs and people that the law was opposed to the law of God, which they well knew he could not do. Next came a large company, and forced their way into the inclosure, venting their rage through the open door and windows. One of them, more bold than his fellows, faced the missionary and threatened, in the presence of his sick wife and children, first the destruction of his property, then of his life, and then of the lives of his family. The missionary replied, that he had devoted his life to the salvation of the heathen, and should expose his breast to their knives rather than do what they demanded. The wife, nerved by the grace of God, then said: "I have none to look to for protection but my husband and my God. I might hope, in my helpless situation, that I should have the compassion of all who are from a Christian country. But if you are, without compassion,' or if it can be exercised only in the way: YOU propose, then I wish you all to understand, that I am ready to share the fate of my husband, and will by no means consent to live upon the terms you offer." The mob did not venture, after this, to use personal violence, but retired, uttering horrid oaths and threats. That night, the house was guarded by natives. Next day, Mr. Richards wrote to Captain Buckle, who replied that all his men were ashore, determined not to return without women, and that it would be best for Mr. Richards to give his assent, after which there would be peace. The following morning, a boat put off from the ship, with a black flag and fifteen or twenty sailors landed
b

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66 	OUTRAGE AT HONOLULU.
from it armed with knives, and two of them with pistols. They found a native guard at the gate.  Pressing upon the guard, they made their
way to the door, when a company of natives, armed with clubs, rushed in through every window., and obliged the mob to disperse.
Missionaries defended by natives.  Mr. Stewart, being about to leave the Islands, because of the failure of Mrs. Stewart's health, came from Honolulu to Lahaina the night following, on a farewell visit to his former associate. He landed at midnight, and was surprised to be challenged by a sentinel, and to find the house occupied by an armed native force. This protection was continued until. the, departure of the Daniel.
Aggravated case at Honolulu.  The next outrage was the worst of all, besides being a source of mortification to every well  disposed citizen of the United States.  Visit of the Dolphin.  In January, 1826 {1826/01/00} , the United States armed schooner Dolphin, commanded by Lieut. John Percival, arrived  at Honolulu, and remained there about four  months. This was the first public vessel from their native land, and the missionaries had a right to expect civil treatment, if not kind offices, from those on board. They were lamentably disappointed. The whole stay of the Dolphin was very unfavorable to the interests of religion and morality, and exceedingly oppressive and odious to the natives.
Demand of the commander.  The commander lost no time in expressing his regret at the existence of a law prohibiting  females from visiting ships on an infamous  errand. He next insisted on the release of four prostitutes,  then in the custody of the government for a violation of the law. This demand was repeatedly urged, until at last it was partially successful.

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ASSAULT UPON THE GOVERNMENT. 67
His threats.  Advice of the missionaries.  Meanwhile the high chiefs were much troubled by threats, which they understood the commander of the Dolphin to have uttered, that he would shoot Mr. Bingham should he appear as interpreter in the council of the chiefs, when he (the commander) was transacting business with them; and that, unless the law against prostitutes was repealed, he would tear down the houses of the missionaries; and they asked their missionary friends what they should do in case of the apprehended violence. The reply was, that such threats would not be executed; and the natives were desired at any rate not to resort to violence in their defense. It was no doubt this mild advice which prevented bloodshed in the subsequent affray. Three thousand people were present at the morning worship, on Sabbath, February 26.  It was in the open air, the roof of the great church, having fallen in. consequence of a copious rain. In the afternoon the state of the weather prevented a meeting. Towards, night Mr. Bingham went to the 'house of Kalanimoku, who, was sick.  Assault upon the government.  He had not been long there, when six or seven sailors from the Dolphin, armed with clubs, entered the  upper room, where the sick chief was lying on his couch with his friends around him, and demanded a repeal of the law, threatening, in case of refusal, to tear down the houses. Confusion ensued, and before the rioters could be expelled from the house and yard, they had broken all the windows in front. Escape of Mr. Bingham.  Meanwhile their number increased, and they directed their course to the house of Mr. Bingham.  Seeing the danger to his family, he hastened home by another way, hoping to arrive before

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68	FORBEARANCE OF THE NATIVES.
them. Failing in this, he fell into their hands.  When they were about to strike him with their clubs, the natives, who had borne the whole with wonderful forbearance, laid hold on the sailors, and
the missionary escaped. He was pursued by small parties; one aimed a blow at him with a club, and another sought to stab him with a knife; but by the timely interposition of the natives, he reached his house unharmed. A new company came soon after
and broke the windows. But while two of these  were striving to force the door, one of them, in a manner unaccountable, turned suddenly round, and struck the other with a club, so that he fell ,and was carried off as dead.
In the midst of this tumult and outrage, the chiefs cried out earnestly to the people: " Do not kill the foreigners; hold them fast; handle them carefully;" -to which one or two responded : "How can we? They are armed with knives and clubs." One of the Dolphin's crew received dangerous cuts from a sabre in the hands of a native. Some of the principal chiefs said, and it was the general opinion, that but for the advice of the missionaries, , the seamen engaged in the affray would all have been killed.
	Disgraceful conduct.  Lieutenant Percival waited on the chiefs on the  evening of that day, not to express regret for what had occurred ' but to renew his request for the repeal of the obnoxious law. He then declared, in the presence, of the chiefs, that the prohibition should come off; that he would not leave the Islands until it was removed. Three of the missionaries were present at this interview.
It was rumored next day, that some of  the chiefs

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THE RESULT		69
wearied by importunity and terrified by threats, had' intimated, that should females resort to their old practices, it would not be very
strictly inquired into. A considerable number repaired on board the ships; and when the first boat, in the dusk of evening, passed along the harbor of Honolulu, a shout ran from deck to deck, as if a victory had been gained.
When Kalanimoku was informed of the permission thus given, he was very indignant, and called the offending chief.-, before him. They quailed under his severe rebuke; but the fatal deed had been done. The flood-gates of immorality had been opened, and a deluge of pollution could no longer be prevented. Had the prime minister been in health, there is much reason to believe that so terrible a calamity would not have occurred. It should also be said,, that the chiefs seriously believed the lives of, the missionaries to be in danger; 'nor did they know to what' 'extent they might themselves carry their, internal, regulations, without giving, offense to, the, .United States and Great Britain' .And in how many places in Christian, countries, at the close, of a similar struggle, might a better result have been expected ? The law had been three months in operation before the arrival of the Dolphin, and the incessant efforts to procure its repeal were resisted for seven weeks, after that arrival.
When it became known that the law was prostrate, Lieutenant Percival called on the chiefs to express his gratification; and he then declared his intention to visit Maui and Hawaii, where the law was still enforced, and compel the chiefs of those islands to rescind it. So great a calamity Divine Providence

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70 WHAT THE NATIVES THOUGHT OF IT.

was pleased to avert, and Honolulu alone was tainted by a visit from the Dolphin. It is painfully significant, that even the common people were accustomed to apply to this vessel and her  commander, interchangeably, the appellation of the " mischief-making man-of-war."
'The opposition of foreigners, which had received such an impulse, raged with violence for some months after the Dolphin's departure. Mr. Bingham being the only ordained missionary at the place, and preaching constantly in the native language, was the object of peculiar hostility, and his life was generally thought to be in danger. Not that all visitors to the Islands, nor all the residents, were enemies of moral improvement, or of the mission. Some, though friendly,, overawed by the noise and violence of the profane, were silent; but there were others of a more decided character, who took the part of the missionaries, and defended them. Their confidence in the missionaries. The, steadfastness of the native population was remarkable, When it is considered that Honolulu was visited by more than a hundred ships, and by two thousand  seamen, during the years 1826 {1826/00/00} and 1827 {1827/00/00} ,  and that every species of falsehood and the most vulgar abuse were heaped upon the mission, and, how easily uncivilized people are made to distrust their benefactors, it is matter of great surprise that none of the chiefs or people, for many months, appear to have had their confidence in the missionaries shaken.
Another outrage at Lahaina. Our attention, is again called to Lahaina. While Mr. Richards and Hoapili, the governor, were absent, the crews of English and American ships committed great outrages upon the peace

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A SEASONABLE ARRIVAL.	71
and property of the inhabitants there. The sailors attacked the house of Mr. Richards, with the declared purpose of killing him, but found it guarded by faithful natives. The females had all fled to the mountains, by command of Hoapiliwahine, the governess.
	A seasonable arrival.  These pernicious influences were in some degree, checked by the U. S. sloop-of-war Peacock, Captain Thomas Ap Catesby Jones, which arrived at Honolulu in October, 1826, {1826/10/00} and remained there till the following January. A circular had been prepared by the missionaries at their general meeting in that month, in which they stated the course they
had pursued, denied the charges made against them, and challenged an investigation. The circular was printed, and circulated among the foreign residents and visitors. After a month, the missionaries at
Honolulu were informed, by a letter with the signatures of a number of foreigners, that their challenge for investigation was accepted. - Accordingly word was sent to the different missionary stations,
and the greater portion of the missionaries were
assembled at Honolulu early in December.  
The missionaries put on trial. A meeting for the investigation was held at the house of Boki, and the parties were present,
with many others, including Captain Jones and several of his officers. The missionaries demanded that their accusers should bring definite charges in writing, and produce their evidence in support of them. Richard Charlton, the British Consul, who
was the leader of the opposers, refused to bring such charges, or to have anything written down as a charge, which he was to support by proof. Captain Jones listened in silence until he perceived the whole

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72	DEFEAT OF THE OPPOSERS.
ground of dispute, and then gave his opinion, that  the burden of proof rested on those who had accepted the challenge. 
Defeat of their adversaries.  Whereupon some one of them moved an adjournment. 
Testimony of Captain Jones.  When about to leave the Islands, Captain Jones  wrote an affectionate farewell to the missionaries, in which he bore a decided testimony to the good effects of the missionary labors, as they had fallen under his observation at the Sandwich and Society Islands. The written testimony of the principal chiefs,  given at this time, is of the
most positive and favorable nature.1
A new tribunal for the wicked.  The executive officers of the Board now believed it to be their duty to secure the missionaries from a renewal of these shameful outrages, by arraigning the authors of the more flagrant of	them before the tribunal of public opinion in their 	native lands. They accordingly published,
early in 1827, Mr. Richards' statement of the case of Captain	Buckle, and it was copied into newspapers and extensively circulated. The published statement arrived at Honolulu near the close of the year; and it so happened that Captain Buckle was there at that time. A great excitement followed. 
The effect.  The discovery that men could no longer wallow 'there, in the lowest depths of moral pollution, and return home with untarnished reputations, was more than, the vicious could bear. The British Consul, the most exceptionable of the foreign residents, took the lead; affirming, that the Hawaiian rulers had no right to make laws without the concurrence of Great Britain, and threatening the vengeance of his nation should they presume to make laws for themselves,
1 See Missionary Herald, 1827, p. 243.

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THE MISSIONARIES AT HONOLULU		73
as they were believed to be on the point of doing. In their rage they threatened to proceed to Lahaina and kill Mr. Richards. 
The John Palmer.  Fuel was added to the flames by the arrival, just then, from Lahaina, of the English ship John Palmer, Captain Clark, the commander of which had been detained on shore at Lahaina by Hoapili, the governor, until be should deliver up certain immoral native women, who were on board 'his vessel in violation of law, and be had been permitted to go on board his ship only on a promise of releasing them, but had sailed the next morning for Oahu with the women still on board. The British Consul 'now demanded satisfaction from the government, for the constraint imposed on Captain Clark at Lahaina.
The missionaries summoned to Honolulu.  So great was the tumult, that Kaahumanu deemed it expedient to order the principal chiefs and the missionaries at Lahaina to come to Honolulu. A council. was then held to investigate the complaints against the missionaries, and the disaffected foreigners 'attended. 
Their accusers dare not face them.  Their chief complaints were, founded on Mr. Richards' letter, but~, they refused. to make their charges in writing. After some hours had been uselessly consumed, the chief sent for Mr. Richards. On hearing that he was coming, the complainants rose immediately, , and hastily retired. The chiefs described them as "Jumping up like persons seized by the colic." Mr. Richards acknowledged to the chiefs that he wrote the letter in question. Hoapili said, they all knew the letter to 'be true; and the council agreed, that it could be of no use to pay any further attention to the matter. Hoapili thought proper, however, to ship a supply of cannon

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74	NO JUST CAUSE FOR COMPLAINT.
to Lahaina, to be used in defense against a future attack, like the one from Captain Clark.
The offenders had no just cause of complaint.  The arrest and detention of Captain Clark by Governor Hoapili, with the avowed and single purpose of compelling him to deliver up the native females, who were on board- his ship
contrary to the laws, is strictly defensible on the most obvious and acknowledged principles of government. Hoapili enforced his claim by an argument from a reciprocity of rights and duties; since deserters from the ships, when application was made, for them to the government, were immediately given up, It was a serious aggravation of Captain Clark's offense, that his 'crew -as was believed with his consent, if not at his suggestion - opened a fire
upon the, town, throwing five cannon-balls into it, all in the direction of the mission-house.
Nor had Captain Buckle any just reason to complain of Mr. Richards' letter, or of its publication. The disgraceful facts it contained were never denied, nor could they be. The efficacy of the press, as an instrument for restraining and punishing crimes which the civil law will not reach, was evinced in the fact that there was no similar scene of outrageous wickedness at the islands, subsequently to this period.

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CHAPTER X.
KALANIMOKU AND NAMAHANA.

1827-1829. {1827/00/00} - {1829/00/00}
Early life of the prime minister.  Kalanimoku did not live to witness all the painful scenes just narrated, but finished his earthly career early in 1827 {1827/00/00}. As one of the greatest reformers and benefactors of his nation, he is entitled to a special memorial.
His birthplace was in East Maui, whence his parents were driven   by war to Hawaii. On  reaching manhood, he joined himself to Kamehameha, by whom his valor and counsels, and his energy and despatch in business, were so appreciated  that he. rose to high distinction.
	His early appreciation of the gospel.  His civil position after the departure of Liholiho for England, was next to that of the regent; he was her prime minister. 	We find him among the  first to appreciate the value of the instruction  brought by the mission. As early as 1823 {1823/00/00} he said: " I am growing old. My eyes are dim. I may soon be blind. I must learn in haste, or never know the right way. Come, therefore, to my house daily and teach me, for soon my eyes will see no more." He early became a firm friend of the missionaries, and of the religion they inculcated. The high chiefs, for obvious reasons, were all kept a considerable time on probation, before admission to

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76	HIS RELIGIOUS EXPERIENCE.
,the full communion of the church. Kalanimoku was, received with others at the close of 1825 {1825/00/00} , and appears, ever to have honored his Christian profession.
He suffered from dropsy through 1826 {1826/00/00} , and the, disease became alarming in the following year. Withdrawing from -public life, he thankfully received the attentions of his missionary experience. friends, which they were most happy to render. They deemed it worth some painstaking to see the old warrior and statesmen , so lately a heathen, receiving comfort from texts of Scripture and stanzas of hymns, translated for his benefit. He greatly desired to die at Kailua, his former residence, which was endeared to him by many recollections and important transactions. When the day came for his departure from Honolulu for that place be, waited some time for the arrival of a missionary to pray with him, - a thing he seemed unwilling to dispense with before bidding a final adieu to the shores of Oahu. This exercise being closed, be walked with feeble and trembling steps towards the shore, supported on either side by the arm of a friend, and was attended to the boat by a large concourse of people, who pressed around him to view, for the last time, their venerated chief, the " Iron Cable" of their country, and to receive his parting aloha.
	At Lahaina.  Four or five days were spent at Lahaina, where  nearly the whole population was assembled on  the beach at his landing. While there, the sacrament of the Lord's Supper was administered, and the occasion was one of special interest to him, for the young princess Nahienaena, daughter

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HIS DEATH AND CHARACTER.	77
of Keopuolani, was that day admitted to membership in the church. He regarded her with the affection of a father, and she afterwards, at the request of the other chiefs " invited him to spend the, residue of his days with them. His reply 'was beautiful: " 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 consented.
His Death.  He proceeded to Kailua with comparative comfort; but shortly after his arrival he failed -under the operation of tapping, and in a few hours
expired, February 8, 1827 {1827/02/08} . Not long before, he said : " This world is full of sorrow, but there is none in heaven; there it is good- light- happiness."
His character.  The cheerful conformity of Kalanimoku to what he understood to be the ' requirements Of God's Word, his steady adherence to Christian principles, his uniform friendship towards the missionaries, his earnest endeavors to promote the instruction and religious improvement 'of the people, his readiness to attend on the worship of God, his faithfulness in reproving sin, his patience in suffering, his calm and steady hope of heaven through the atonement by Christ, whom be regarded as the only Saviour, and to whom as he said, he had given his heart, soul, and body, all combine to authorize the confident belief, that on finishing his earthly course, he was graciously admitted to the rest which

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78 DEATH AND CHARACTER OF NAMAHANA.

remaineth for the people of God. A competent education would have made him an accomplished statesman. ~ He was an honor to his nation , and deserves a place among the good and honorable men of his time.
His loss greatly felt. The missionaries all felt his loss; but to none was  his death more affecting than to the regent, who hastened to Kailua on learning of his departure. Her grief under this bereavement is supposed to have affected her health, and shortened her career. Especially must she have felt the need of his sustaining and guiding presence in the subsequent tumult of passion among the lawless foreigners at Honolulu (already described), when  they discovered how responsible they were henceforward to be held to the public sentiment of the Christian world; and still more, in the later troubles, of a more domestic nature - hereafter to receive a brief notice, -which grew out of the unprincipled ambition of Boki, brother of the lamented chief, and his wife, a daughter of the loyal Hoapili.
Death and character of Namahana. Namahana, sister to Kaahumanu and Kuakini,  known also under the names of Opiia and Piia, has been repeatedly mentioned. Her death occurred at Honolulu in September, 1829 {1829/09/00} . She was one of the earnest, most constant, most efficient friends of the mission. As early as 1822 {1822/00/00} , she and her husband Laanui had morning and evening prayers in their family, generally assisted by Anna, the Tahitian teacher. They were then diligently learning to read and write. Three years later, we find her at a prayer-meeting composed chiefly of native females; where, at the request of

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DEATH AND CHARACTER OF NAMAHANA. 	79

Mrs. Bingham, she selected and read a hymn, made a serious address, and offered an appropriate prayer.  She was deeply concerned for the reformation and improvement of her own people, and urged the governor of Oahu. to promote the establishment of schools in different parts of the island. Her special
interest, however, was for the district of Waialua, owned, by herself, which afterwards became a favored missionary station. As a ruler, she had the decision
of her family. An aggrieved native husband once requested her interposition, alleging that his wife was disposed to leave him for a foreigner, who -sought
to entice her away. Namahana explained to the wife what was her duty, and said: " Return to your husband, and if you forsake him I will put you in irons." Money was offered her by the paramour as a bribe, but' her reply was, " No, I desire not your money." She was regarded as a pillar of the church at Honolulu.
When stricken with her last sickness, in the summer of 1829 {1829/00/00} , her sister, the regent, sent a note to Mr. Bingham, requesting him to hasten to his sick friend. Coming with Mrs. Bingham, he found her mind unclouded, and her soul relying on the grace of the Lord Jesus. Repeating his visit, on a second summons received past midnight, he found the hand of death upon her. The once vigorous arm was paralyzed. At the break of day, she was heard to whisper, " Praise." It was her last word. A note of wailing from the numerous company around announced her death, but this was soon hushed that they might listen to the voice of prayer. Her funeral in the church naturally called together a great assembly.

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CHAPTER XI.
GRADUAL EXTENSION OF CHRISTIAN KNOWLEDGE.
1826-1828. {1826/00/00} - {1828/00/00}
The regent's tour on Oahu.  NOT long after the visit of the Dolphin, Kaahumanu. made a tour through Oahu, in order  to counteract the pernicious influence exerted by that vessel. The distance travelled was about a hundred miles. She was accompanied by Mr. Bingham; and the regent and missionary had
thus an opportunity, to address a large portion of the inhabitants of that island, who naturally gathered about them in their progress. Mr. Bingham
daily read - and explained portions of the Gospel of Matthew, which he had translated. The company numbered between two and three hundred, and most
	Of them travelled on foot. 
Her retinue a travelling school.  It was a sort of a travelling school.   Numbers carried their books; as many as fifty had slates and pencils. Such as were able wrote out the. text of every sermon they heard, and committed it to memory. The more advanced received daily instruction, and putting their acquisitions to -use, urged the duty of repentance upon the villagers,, as they passed along. Her influence.  Kaahumanu  insisted on God's right to give laws to his creatures, and to punish, the violators of his laws; while his mercy ,had provided for the pardon of the penitent and believing. She maintained

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BEAUTIFUL SCENERY 	81
the right of rulers to make and execute laws. She also expressed her apprehension that the people, because of the hardness of their hearts, would not receive the gospel message, as presented by the missionary.  
One of the scenes in this tour had a peculiar interest. The valley of Waimea, on the north  side of the island is almost environed by . mountains, rising on three sides and forming a picturesque amphitheatre, containing hamlets, trees, and plantations. It was in this valley ,that Lieutenant Hergest and the astronomer Gooch , while on shore from an English vessel, were murdered by the natives, of a previous generation. Here the gospel of the Lord Jesus was now proclaimed to a peaceable and listening , multitude, " while the hills seemed to leap for joy at what the King of Zion was then doing for the nation."
Tours on other islands. Subsequently the regent made repeated tours on, other islands, addressing the people in the different villages, prohibiting immoral acts, enjoining  a due observance of the Sabbath, encouraging them to learn to read, and exhorting them to love and obey the Saviour of sinners,. Mildness and affection characterized these addresses, but they were of course regarded, more or less, as coming with authority. The people were accustomed to obey their high chiefs without hesitation.
Great influence of the chiefs. " The chiefs gave orders to the people to erect houses of worship, to build school-houses, and to learn to read -they readily did so; to listen to the instructions of the missionaries, -they at once came in crowds for that purpose; to forsake sin and turn to the Lord, - they put on without hesitation., the
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82	TOUR OF KAIKIOEWA.
forms of religion at least, and exhibited an external reformation. Not that they did these things solely out of regard to the authority and wishes of these chiefs, but that authority and those wishes had necessarily great influence, and the Holy Spirit made use of that influence to accomplish immense results." 1 The regent was specially successful in her reforming influence, not only because of the weight of her authority, but also from the force of her example and character. The proclamations of Liholiho against immoral acts, and in favor of the Sabbath, had the countervailing influence of his own dissolute life. But the old queen was in earnest, and her life showed that she was.  
Tour of Kaikioewa. In the year 1826 {1826/00/00} , Kaikioewa, formerly governor of Oahu and guardian of the young prince and then governor of Kauai, made a tour around that island, accompanied by Mr. Whitney; and in every village he urged the people to forsake their sins and turn to the Lord. An apparent timidity was observed in the demeanor of the common people while listening to the governor, but that disappeared when the missionary rose to address them. At one place they encountered a man, who had formerly been employed by pagan chiefs to seize
	human victims for sacrifices, and had so trained himself that he could spring, like a tiger, on his unguarded prey, and break his bones.	This caterer for the bloody gods of the last generation was now willing to shake hands with a Christian missionary, and listen to his warnings and invitations.	The
	The governor's wife.  The governor's wife  accompanied him, and seems to have been the better Christian of the
1	Dibble's History, p. 205.

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NATIONAL CONVOCATION AT KAILUA. 	83
two. She said she wanted to hear him say more about Jesus Christ and his cross, and less about the young prince. Indeed, it was not until some time
after this that the governor's evidence of piety became entirely satisfactory. The missionary said to the wife on this tour, " I am tired of your smoking;"
to which she pleasantly replied, " Is it forbidden in
the Scriptures ?	You make it a sin," said the missionary, "by using, it to excess." Whereupon she handed him her pipe with a smile, saying , " I will
smoke no more."  Her example was followed by others.
National convocation at Kailua.  	An influential meeting was held at Kailua in October, 1826 {1826/10/00} . The regent was there, with many of the chiefs, and most of the missionaries. Kuakini had promoted the new order of things with his characteristic energy. Early in the year he sent people to. the mountains to cut and draw down timber for a large church, the first having become altogether  too small. Some thousands of 'his people were, employed for weeks during the summer in erecting and thatching this new building. Its dimensions were one hundred and eighty feet by seventy-eight, and it would contain an audience of about four thousand. 
Dedication of a church.  It was now ready to  be dedicated, and this was the immediate occasion of the gathering of the chiefs and missionaries. The dedication sermon was preached by Mr. Ely of Kaawaloa. Including the pupils and teachers from  forty schools, there were more than four thousand persons present. It was such a day of rejoicing as had not before been witnessed on that island; and the older missionaries were impressed by the contrast, as they compared the crowds then assembled

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84	REMARKABLE DECLARATIONS.
with those at the same place on the arrival of the mission, only six and a half years before.
The next day, the people were addressed by Kaahumanu, Kuakini Hoapiliwahine, Kapiolani, and Naihe, who declared their determination to govern according to the precepts of the gospel. At this meeting the missionaries also reaffirmed their purpose to refrain from interference with the political concerns of the nation ; while, as missionaries, they would declare the whole word of God, whatever might be its bearings on the former customs and existing usages and proceedings of the government and people.
A vast congregation. After this convocation Mr. Bishop visited Kowaihae, some distance north of Kailua, where the inhabitants of the districts of Kohala and Hamakua were assembling to meet the regent and other chiefs. He there preached twice to a congregation of more than ten thousand people, - the largest audience, it is believed, that ever assembled on those Islands for Christian worship.
The Missionary Packet. The Missionary Packet arrived in October, 1827 {1827/10/00} .  This was a small vessel sent out by the  Board to the mission, under the care of that early and valued friend, the late James Hunnewell, Esq., which proved a great convenience.'
Missionary force on the Islands. The missionary force on the Islands, in the opening of the year 1828 {1828} , was as follows: Messrs.. Thurston and Bishop were stationed at Kailua, Messrs. Goodrich and Ruggles at Hilo, and Mr. Ely at Kaawaloa, all on Hawaii; Messrs. Richards
1 Mr. Hunnewell was first mate of the brig Thaddeus, which took the original company of missionaries to the Sandwich Islands. He died recently at his home in Charlestown, Mass.

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TRANSLATING, PRINTING, AND SCHOOLS		 85
and Whitney were at Lahaina, on  Maui; and Messrs. Bingham and Chamberlain were at Honolulu. Mr. Whitney soon resumed his station at Waimea, on Kauai, greatly to the delight of the old governor, who was one of Kamehameha's veterans.
Second reinforcement.  A second reinforcement arrived in the spring of 1828 {1828/00/00}; consisting of the Rev. Messrs. Andrews, Green, Gulick,, and Clark, Dr. Judd, and Mr. Shepard, a printer, with their wives; and Misses Ogden,, Stone, Ward, and Patten, unmarried female assistant missionaries, who were to reside in different families of the mission . 
Translating and printing.  Mr. -Loomis, the former printer, having gone home on account of his health, the arrival of a new printer gave an impulse to the printing department. Four natives had also become so far proficients in the art as to be employed in the office. The four Gospels had been translated, and twenty thousand copies of Luke were printed at Honolulu. The other Gospels, were printed in the United States, under the superintendence of`~Mr. Loomis -fifteen thousand copies of one at the expense of the Bible Society, the others at the expense of the Board. In the autumn of~ this year, Mr. and Mrs. Ely were constrained by failing health to return home.
Extent of school instruction.  During the summer the mission  made tours of inspection around Maui, and the small islands of Molokai, Lanai, and Kahulawe.  The population of Molokai was ascertained to be about five thousand. Although no missionary had been upon that island, except a mere landing by Mr. Chamberlain, they found there a thousand learners, a large portion of whom were able to read. Upon the four islands above named, the visiting brethren

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86	ATTENDANCE AT PRAYER-MEETINGS.
'examined two hundred and twenty-five schools, in which were present five thousand males and five thousand two hundred females, or ten thousand two hundred in all; more than six thousand of these could read, and more than a thousand could write. The estimated population on  these islands was thirty-seven thousand. The impulse given by this visit raised the number of pupils to more than eighteen thousand. About a fifth of the learners were under fourteen years of age, and some were sixty and upwards. In this year, religious instruction seemed to take a stronger hold on the people than ever  before. The attendance at Lahaina on the stated prayer-meeting was seldom less than a thousand; in the autumn, it was considerably more. At a score of places on Maui, these meetings were conducted by native teachers; and the same may be said of as many more  on  Molokai and Lanai. The time was occupied in reading and teaching the various Scripture tracts and other books, and the meeting was closed with prayer,
The teachers, it must be believed, having so lately been heathen, could not have had a very adequate conception of the true nature of religion. To many of them, it perhaps seemed to consist chiefly in external observances. . Yet there was doubtless a good ,degree of honesty in most, and not a few acted according to the best idea of the new religion they had been able to gain. There is something remarkable' in the extent to which this outward conformity was  sometimes carried.
Outward religious conformity.  It became known, about  this time, that some natives in an interior district, with no one to instruct them, having ascertained which day was observed as, Sabbath by the

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SPECIAL SERIOUSNESS AT KAILUA.	87
missionaries, kept their own reckoning, and when the day came, washed themselves, put on their best clothes (if they had any best), lay down in  their huts, and went to sleep. Yet even this ignorant obedience may have rendered them more accessible to the gospel when once it was proclaimed in their
hearing; and who, save the Omniscient, can tell whether sometimes it had not the germ of true piety ?  
At Kailua, there was a special attention to religion through the year 1828 {1828/00/00} . The spacious church was often filled to overflowing on  Sabbath morning. People came the distance of seven or eight miles, and returned the, same day. The canoes belonging to the neighboring villages were all put in requisition, and when drawn up together during the service along the beach, they reminded the missionaries of the rows of vehicles so often witnessed on the Sabbath at the country churches of their native land. The first converts were received into the church in March and November,, - fourteen men and twelve women, - several of them persons of distinction and influence. Among them was Keona, wife of Kuakini the governor, and a chief of the first rank in the Islands. They had all given satisfactory evidence of piety for a full year, many of them much longer.
Experience of the converts. The experience of these converts, as described by their spiritual guides, was strongly analogous to that in the congregations, of Christian lands. There was substantially the same view of human nature, of dependence on the aids of the Holy Spirit, of the guilt and desert of sin, and of the adaptation of gospel provisions to the wants of

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88	KAILUA LONG AFTERWARDS.
ruined sinners; the same Frank and humble Confession of sinfulness, and 'the same repentance and faith. The instruction was simple, and as far as possible in the words of Scripture; it being found that those words carried with them an incomparable authority and conviction. Through their influence, on the conscience and heart, revelations were made of the depravity that before pervaded the masses, of which the details would be too shocking to relate. Such, in the language of the missionaries, were once those of whom we have been speaking. But now they had been washed, they had been sanctified by the Holy ,Spirit. Mutual love and confidence had succeeded to hatred and disgust. The savage had become the humble follower of the Lamb. The dishonest, brutalized, libidinous son of earth had become the peaceful citizen, the zealous promoter of order, sobriety, and Christian morality.
This was said concerning the people of Kailua at  the time. Thirty-five years later, it was the writer's privilege to spend a Sabbath at, that place, on the forty-third. anniversary of the planting of the mission, Only one of the' lunas, or principal men of the church, who met me on the morning of that day in Mr. Thurston's study, remembered, the landing of that excellent missionary, and he was then the main pillar of the church. It was the day for the celebration of the Lord's Supper. On my way to the church, - a large stone building erected by Kuakini, -in company with Mr. Paris horses were, seen fastened to the rough lava surface in every direction. Mr. Paris thought there were as many as five hundred. Horses had then nearly superseded the 'use of canoes. The congregation

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POWER OF PRINCIPLE.	89
of that day was estimated at a thousand, and the communicants at six hundred. The twenty-six original members of the church had all gone from earth,
and' Mr. Thurston himself, worn out with years and labors, was then absent, - his work done, as it afterwards appeared, -and here was his large flourishing
church, then made up from the second and third, generations. I was never more conscious of being in active fellowship with the people of God, than while
aiding them in commemorating the  Lord's death.
Power of principle. We have a remarkable illustration of the power of Christian principle, in one of the first fruits at Kailua. She was the sister of Naihe, and was one of the wives of Taraiopu, the reigning king when Cook discovered the Islands. She was eighty years old. Her character, in the days of paganism, is said to have been  as bad as that of a fullbred heathen could be. Yet, at the, time of which I am now writing, she was a conscientious and devoted Christian. . From the first, she attracted Mr. Thurston's, notice by ,the fixed attention she paid to his words, and her friendly manner. Soon after the establishing of a school at Kailua, she came, with several of her people, and placed herself among the pupils. But being old and slow of apprehension, she appeared a, most unpromising scholar. It was with the utmost difficulty, and after a long time, that she was able to remember her alphabet. Often she was advised to give up the thought of learning in her old age; but so great was her desire to be able to read the Word of God, that she persevered. She chose one of her female attendants, who had become expert in reading, to be her teacher; her book was her daily companion, at home and abroad; and at length,

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90	ARRIVAL OF PAPAL PRIESTS.
after two or three years, she was able to spell out her words without a prompter, and finally able, to read a chapter with tolerable facility. She was a remarkable instance of one in old age, whose habits,, disposition, and character had undergone a total revolution; and the Christian graces shone forth in her as naturally, as if they had grown with her growth, and strengthened with her strength.
Arrival of papal priests.  The first Romish missionaries arrived in 1827 {1827/00/00}.  The occasion of this mission was one John Rives, a French adventurer, who had shown peculiar hostility to the American mission. He was refused permission  to accompany the king, as one of his suite, but stole on board the vessel as it was leaving the harbor, and so accomplished his main object. After the king's death, he went to France, and boasted of his wealth and influence at the Islands, which the fact of his having accompanied the king rendered probable. His application for priests was favorably received. Three were appointed, - one designated by the Pope as prefect of the Sandwich Islands, and one an Irishman educated in France, - and they arrived at Honolulu, in July, in a French ship, the captain of which landed them privately, and refused to take them away, though ordered so to do by the regent. Rives did not return to the Islands, and nothing more was heard of him or his possessions. The English consul insisted successfully on the Irishman's right to remain as an English subject.

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CHAPTER XII.
EMBARRASSMENTS OF THE GOVERNMENT.

1829-1831. {1829/00/00} - {1831/00/00}
Foreigners resist the laws. IN October, 1829 {1829/10/00} , the chiefs enacted a criminal code against murder, theft, licentiousness, retailing ardent spirits, Sabbath-breaking, and gambling, professedly based on  the divine law; and declared that these laws would be enforced against foreign residents, as well as against natives. Englishmen and Americans had habitually claimed to be independent of Hawaiian law, and had threatened the vengeance of their respective governments should they be punished for violating it. The English Consul went so 'far as to warn the, chiefs of the wrathful intervention of Great Britain, should they presume to proclaim, laws without first obtaining for them the sanction of the British 'monarch. The regent and her advisers were not to be thus intimidated; yet it perhaps required more energy and firmness than the chiefs possessed, to execute the laws in their fullest extent. Divine Providence, as heretofore, brought the needful succor.
The government sustained by the United States. On the 14th of October {1829/10/14} , just one week after the laws had been proclaimed, the United States sloop of war Vincennes, Capt. W. C. Bolton Finch,  arrived at Honolulu, bringing presents from the government of the United States, and a 

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92	VISIT OF THE "VINCENNES."
letter written by direction of John Quincy Adams, the President. The Rev. Charles S. Stewart, whose return to the United States on account of the failure of his wife's health will be remembered ' was chaplain of the ship. The letter from the President contained some very opportune and important Statements. After congratulations upon the progress at the Islands of a knowledge of letters and of the true religion , the religion of the Christian's Bible," the letter proceeded to say: " The President 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 are guilty.,,
These suggestions were the more appropriate  and timely, since they were evidently  intended - as doubtless was the visit of the Vincennes -to counteract the injuries inflicted by the Dolphin. It was during the administration of President Adams that the outrages had been committed by the commander of that vessel; and it was by his order that a court of inquiry sat upon the case of
Lieutenant Percival. The nature of the punishment inflicted was never made public ; but it was stated at the Islands, on the authority of an officer of the United States Navy, that Lieutenant Percival was reprimanded by the President. The chiefs were thus

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DISLOYALTY OF BOKI.	93
encouraged in the position they had taken, and soon gained resolution and strength for executing their laws on offending foreigners, as well as upon their own people.
The greatest apparent danger to the Islands, and to the cause of  morality and religion after the death of Kalanimoku was from the' ambitious and disloyal machinations of his brother, Boki. Boki was in the suite of the king on his visit to England, and received more attention after his return on this account than was due to his rank or abilities. For a time, both he and his wife seemed disposed to help the people forward in their religious progress. Kaikioewa, guardian of the young prince, being made governor of Kauai, and Boki resuming the office of governor of Oahu, and being popular, Kaahumanu, committed to him the immediate care of the youthful prince, - a measure she soon had occasion deeply to regret.
  Boki's, regard for religion soon vanished. He became greedy of gain; countenanced., for that purpose grog-shops and houses of ill fame; fell into intemperate habits; made efforts to revive the heathen  sports and vile practices of former times; became the dupe of malicious and designing foreigners; opposed the missionaries; and did everything in his power to overthrow the government of Kaahumanu. He soon contracted heavy debts, and to pay the interest of these, he' imposed oppressive taxes on the people, particularly in sandal-wood. Moreover, he was several times detected in collecting soldiers, guns, and ammunition, to make war upon the regent. At length Kaahumanu endeavored to separate the young prince from his company, and

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94	HIS WRETCHED END.
to take him under her own immediate care. But it was too late. Not only was Boki tenacious of his claim, but the young prince, having acquired a taste 
for such pleasures as the house of Boki afforded, was not willing to exchange them for the household of ,the serious Kaahumanu. Kalanimoku was then living, and the conduct of his brother was a sore trial to the aged chief, but his remonstrances had no effect. The wayward governor, having the heir to the throne under his influence, was able to occasion  much solicitude even to so energetic a 'ruler as Kaahumanu. Providence, however, disconcerted his seditious plans, and suddenly cut short his career.
His wretched end.   Boki's debts pressed hard upon him, and he was shamed to meet the reproving eyes of the well-disposed chieftains, by whom he had so often been detected in acts of sedition. He was ready for any wild and reckless enterprise. . Being informed by traders that an abundance of sandal
wood might be found on a certain island of the South Pacific, he, in the absence of Kaahumanu hastily and imperfectly equipped the man-of-war brig Kamehameha, and a smaller vessel, and sailed on the 2d of December, 1829 {1829/12/02} . The procedure indicated a mind given up to infatuation. Boki embarked in the larger vessel, with three hundred men; and Manuai, an  agent of his in all his plans, had charge of the other vessel, with one hundred
and seventy-nine men; embracing, together, a large portion of the company of opposers.  Suffice it to say, that the Kamehameha and Boki  were never
again  heard from; and that the smaller 'vessel, after the most painful sufferings by those who sailed in it, returned to Honolulu in August of the following

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DISLOYALTY OF THE WIFE OF BOKI.	95,
year, without its commander, and with only twenty seven persons on board. ~ The destruction  was like that of Korah and his company.
Disloyalty of Liliha, the wife of Boki. Yet the spirit of sedition was not entirely removed. Liliha, the wife of Boki, shared in his Spirit, and had been left by him in the government of Oahu. The Romish priests were among her partisans; they put her forward, and even declared her, in their published letters to their patrons in Europe, to -have succeeded to the regency. The regent had now regained her ascendency over the prince, and they together spent most of the year subsequent to May 1830 {1830/05/00} on the islands of Maui and Hawaii; and it was this opportunity Liliha took to mature her conspiracy against the government. The laws against immorality were not enforced by her. Restraint was removed from tippling shops, drunkenness, gambling, and their attendant vices. Preparations were made for war, for which no lawful reasons could be assigned. The alarm was increased among the people by a reported threat of Mr. Charlton, the British Consul, that with five hundred men, whom he claimed to have. under his command, he would seize the prince and his sister, and revolutionize the government.
Vigorous proceedings.  It was now time for the regent to act decisively. She appointed her brother, Kuakini, temporary governor of Oahu, and ordered him at once to quell the insurrection. He put Naihe in his place as governor of Hawaii, landed troops unexpectedly on several parts of Oahu, took possession of the fort and military stores at Honolulu, established an armed police in the streets of that town, suppressed the tippling shops and gaming houses, and rigidly enforced the laws for the suppression

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96 	ROMISH PRIESTS IMPLICATED.
of immoralities. Attempts were made to evade the laws, such as selling coffee and giving away rum, but the new governor was not to be trifled with. To the request for permission to sell to foreigners, though not to natives, his reply was:
"To horses, cattle, and hogs you may sell rum; but to real  men you must not, on these shores." Kaahumanu now joined her brother, bringing the prince, with her; and Liliha accompanied her father Hoapili on his return to Lahaina., of course divested of all authority.
Romish priests implicated.  the government regarded the Romish priests as Romish leaders in this conspiracy; and as such they  were ordered to leave the Islands in three months. At length, when, all other measures for getting them away proved ineffectual, the government fitted out one of its own vessels, formerly the brig Waverley of Boston, and employed Captain Sumner, an Englishman, to take then  to California, then under a Roman Catholic government. The American Consul had written to the Governor-general of California, to learn whether he would receive them, if they should be sent away from the Islands, and letters had, been received from him, and from the prefect of the Roman Catholic missions there, urging them to come to their aid, as their services were greatly needed.
Their consequent banishment.   On the 7th of December, 1831 {1831/12/07} , Kaahumanu issued her proclamation, stating that they were to be sent away, because the chiefs had never assented to their residing there, and because they had led some of the people into seditious practices. Toward the last of that month, they were put on board, and on the 28th of January {1832/01/28} , arrived at San Pedro in California.1
1 Tracy's History, p. 259.

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CHAPTER XIII.
CHRISTIAN INFLUENCES.

1829-1835. {1829/00/00} - {1835/00/00}
Exploration of the north-west coast. THE Rev. Jonathan S. Green, in compliance with instructions from the Prudential Committee  spent a part of the year 1829 on a West coast. tour of exploration along a considerable portion of the northwest coast of America, but found no place which it seemed expedient, at that time, for the American  Board to occupy.
The Washington Islands.  An attempt was made, three years later, to institute a branch of the Hawaii Mission on the Washington Islands, a division of  the cluster usually denominated the Marquesas Islands; but it was found that the time had not come for such a mission It was subsequently ascertained by the Prudential Committee, that the London Missionary Society regarded those islands as within its appropriate field.
	Translating the Scriptures.  About this time,   arrangements were made for completing the translation of the Scriptures. Education of teachers.  It was also recommended that each station form  a class from the more promising pupils, to be, educated for teachers, and ultimately for preachers of the gospel. Though every part of the Sandwich Islands is healthful, so many of the missionaries suffered from
		7

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98	PREVALENCE OF RELIGIOUS HABITS.
the liver complaint, that the, formation of a health  station was deemed expedient.
A health station.   One was  accordingly commenced at Waimea, on Hawaii, at an elevation of two thousand feet above the sea. Kuakini, governor of Hawaii, had been received into the church in the previous year; and he now gave such prompt and generous aid that, in less than three months, five good native houses were erected, and the whole inclosed by a fence. Several missionaries resorted to this place, with their families, and received essential benefit. It ultimately became the permanent abode of Mr. Lyons. For some reason the demand for a sanitarium has long since ceased.
Prevalence of religious practices.  The attendance on public worship was everywhere well sustained. Tolerable buildings for worship were now to be found in every considerable village on Maui, and in not a few of the villages on the other islands.
There was no abatement of the religious interest  in the next year. In many districts the  practice of family prayer and of asking the divine blessing at meals, had become almost  universal. It must be admitted that along with this, was often a degree of ignorance and levity, if not of habitual immorality, which made it but little better than a mere form; and it was necessary to exercise extreme caution in admissions to the church.
Places occupied by missionaries.  The number of places occupied by resident missionaries, that were of frequent resort by  natives, should be considered. Such were
Kailua, Kaawaloa, Waimea,, and Hilo, on Hawaii;
Lahaina, Lahainaluna, Wailuku, and Haiku, on
Maui; Kaluaaha, on Molokai; Honolulu, Ewa,

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MANNER OF PROPAGATING SCHOOLS. 99
Waialua, and Kaneohe, on Oahu; and Waimea, Koloa, and Waioli, on Kauai. In the year 1835 {1835/00/00} there were at these sixteen stations twenty-four ordained missionaries, and forty-two assistant missionaries, male and female. The great object of all these, at their stations and in their tours, was to make known the gospel, and urge sinners to immediate repentance.
	Influence of schools and the press.  Nor must I omit to notice the, aid derived from the common schools and the press.  Owing to the number of schools, and in part 	to the very great simplicity of the Hawaiian alphabet, the learners, in 1834 {1834/00/00} , exceeded fifty thousand; and about one third of these were able to read 'With a good degree. of ease. Many could write, and a few had some knowledge of arithmetic and geography.  More than five sixths of the pupils were over ten years of age. An early and wide efficiency was thus imparted to printed religious sheets and school books in the native language, such as is not possible in the, more elaborated and difficult languages of heathendom.
Manner of propagating schools. The matter of propagating the -schools during the first twelve or fourteen years of the mission, is worthy of special consideration.   It conformed to the political and social condition of the times. The first schools were mostly in the numerous trains of the chiefs. As the chiefs began to take an interest in the diffusion of Christian knowledge, they sent teachers into the districts which they held by a sort of feudal tenure, and which, for political reasons, were singularly scattered in the different islands. The head-man of the district was required by his chief to furnish the teacher

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100	VALUE OF THE INSTRUCTION.
with a house to dwell in, a school-house, kapas, and food. Thus Kaahumanu sent teachers, not only, into different parts of Oahu, where was her principal residence, but to Hawaii, Maui, Molokai, Lanai, Kauai, and Niihau; and teachers, sent by Kalanimoku, Namahana, Kuakini, Hoapili, and other high chiefs, were found on most of the islands., As soon as these had taught a number to read, they were expected to divide their districts, and thus to multiply the schools, until at length the land became full of them. It should be added, that the inhabitants of these districts, old and young, were all required to attend the schools, and many old and gray-headed men thus learned to read the Word of God. True, the teachers knew but little, yet they knew much more than the people at large, and what they taught was invaluable to the learners as a means for acquiring knowledge. In the year 1832 {1832/00/00} there were nine hundred schools. Not a few of the teachers gave their pupils correct views of the gospel method of salvation.
Amount of the printing.  It has been ' stated that the native language was so far reduced to writing at the close of the second year of the mission, as to allow the press to commence its operations in January, 1822 {1822/01/00} .  From that time until March, 1830 {1830/03/00} , twenty-two books were printed in the Hawaiian language, amounting to 387,000 copies and 10,287,800 pages. Besides this, 3,345,000 pages were printed in  the United States.  Had these books been, distributed gratuitously among the fifty thousand learners, the cost for each learner would have been thirty cents. As the supply of books was almost the only expense to which the Board was subjected on account of schools, each

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  THE SCHOOL SYSTEM EXHAUSTED. 101
of the nine  hundred schools would have cost only about fifteen dollars. 
The books sold to the natives.  But the mission deemed it best for the natives to pay for their books, and they were able and willing to pay in products of the Islands, or in labor. It was only the want of a circulating medium  among the natives, that prevented the printing establishment from supporting itself. In some of the islands, native cloth was offered for books; in others, wood; in all, meat, fish, vegetables, and labor. These were often valuable to the missionaries, but were often of little use, and the system of barter had many disadvantages.
The school system at length exhausted.  The school system ceased at length to be a power in the land, such as it had been. The five or six hundred teachers had taught their pupils to read and write, and perhaps a little more, but had now exhausted their stock of knowledge, and the system was coming to a dead stand. A high school for teachers. The mission therefore resolved to establish a high-school at Lahainaluna, On Maui, with the special object of educating teachers. The school was opened in September, with the Rev. Lorrin Andrews as principal, and twenty-five young men as pupils. Before the close of the year, the pupils increased to sixty-seven. the course of study was to embrace four years, and was liberal for so youthful a nation. Teacher and pupils entered upon their work with much enthusiasm. Schoolhouse- and lodging rooms were to be built, and food was to be raised. The site of the institution was on the gradual slope of the mountain north of Lahaina, a mile and a half from the town, by the side of a water-course, affording beds for cultivating the taro.

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102 	CHRISTIAN MARRIAGES.
The timber was far away on the mountains, and was all to be cut by the students, hewed to the proper thickness, since there were no saw-Mills on the island, and then dragged along the ground, there being 'no teams to aid in the work. Coral for lime had to be carried from the sea-shore; and the wood for burning the lime, and for writing-tables, benches, window-shutters, and doors, must be brought from the mountains. While the American Board could not prevent the necessity for such manual labors at the outset, it afterwards did much towards the needful buildings, library, and apparatus.
Christian marriages.   Christian marriage had now made considerable progress on the Islands. I have already mentioned the marriage of Hoapili and Kalekua or Hoapiliwahine, at Lahaina, in 1823 {1823/00/00} ; but their example was not immediately followed. In 1826 {1826/00/00} , Hoapili forbade marriages in the old form, on the island of Maui; and Mr. Richards, previous to April, 1828 {1828/04/00} , had solemnized more than one thousand according to, the new or Christian form. He regarded violations of the marriage law as very few, and says that such offenses were invariably punished. It was no uncommon thing for persons, after they had lived together for years, to request to be married in a Christian manner. At Kaawaloa, on Hawaii, Naihe and Kapiolani ordained, in. 1827 {1827/00/00}, that thereafter no marriage should be accounted valid, Unless solemnized by a minister of the gospel. The number of marriages at seven stations, up to 1830 {1830/00/00} , exceeded two thousand. The progress thus indicated of good morals and domestic happiness, from the time when every matrimonial tie could be sundered by the will of the parties, must have been very great.

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PROGRESS OF TEMPERANCE.		103

Progress of temperance.  We should not fail to recognize the progress of temperance in the use of intoxicating drinks.  The mission found the Sandwich Islanders a nation of drunkards. The king and his principal chiefs were addicted to the grossest intemperance; and it was no uncommon thing for the missionaries to find whole villages in a state of beastly intoxication. For some years after their arrival, the tendency was sadly in this direction. I have already stated how it was at Honolulu, under the demoralizing rule of Boki, and how decidedly Kuakini opposed himself to the progress of the evil. Under his administration as governor of Oahu, a temperance society was formed at Honolulu in the year 1831 {1831/00/00}, having about a thousand members, with the following significant pledges:-
1. We will not drink ardent spirits for pleasure.
2. We will not deal in ardent spirits for the sake of gain.
3. We will not engage in distilling ardent spirits.
4'. We will not treat our relatives, acquaintances, or strangers with ardent spirits.
5. We will not give ardent spirits to workmen on account of their labor.
This was almost forty years ago, and somewhat in advance of the great temperance reform in the United States.
Third reinforcement. The mission received its third reinforcement in the summer of 1831 {1831/00/00} , consisting of the Rev. Messrs. Baldwin, Tinker, and Dibble, and  Mr. Johnstone, all married men. They brought a letter to Kaahumanu from Jeremiah Evarts, Esq., the Corresponding Secretary of the American Board, one of the last letters which that great and good

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104 	LETTER FROM KAAHUMANU.
man lived to write. The reply of the regent will be interesting to the reader.
Oahu, September 11, 1831. {1831/09/11}
	Letter from Kaahumanu.  "Love to you, Mr. Evarts, the director of missionaries~ my first brother in Christ Jesus.   This is my thought for you, and my joy. I now abide by the voice of the Saviour, Jesus Christ, who hath redeemed me from death. I was dwelling
in the eyeball 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 labor and 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 prostrated myself beneath the shade, of his feet, with great 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 {to bear it}, his aid to me by night and by day; there am I continually abiding by his righteousness {excellence or glory} 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. There, shall my mouth and my tongue give praise continually during the life which I now live, till entering into his everlasting glory. Such is the thought of mine for you.  " This is another thought of mine for you. I praise
{or admire} the kindness of our Lord, Jesus Christ in aiding us by several new teachers. They have arrived. We have seen their eyes and their cheeks 

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,LETTER FROM KAAHUMANU.	105
we have met with them in the presence of God, and in  our own 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 language of Hawaii. When that is clear to them, then they will sow in the fields the good seed of eternal salvation. Then my former brethren, with these more recent, and my brethren and MY  sisters of my own country, will all of us together take up, the desire of Christ (or, what Christ wills or wishes), 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 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.
11 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. 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 all to God for all the lands of dark hearts, and for the residue of all 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, that his kingdom may be smooth and uninterrupted even to the ends of the earth; that all men may turn to him without dissent, and praise his everlasting

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106	LETTER FROM KAAHUMANU-
name. That is my sentiment of love to you all.
Great love to thee. Our bodies will not meet in this world, but our thoughts do meet in this world, and hereafter our souls will meet in the glory of the kingdom of our Lord Jesus Christ~- thy Saviour and mine. This ends my communication to you.
ELIZABETH KAAHUMANU."

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CHAPTER XIV.
LIFE, DEATH, AND CHARACTER OF KAAHUMANU.
1821-1832.  {1821/00/00} - {1832/00/00}
Duration of her regency.  THE regency of Kaahumanu extended from the departure of the king in 1823 {1823/00/00} to 1832 {1832/00/00}, the  year in which she died. In point of fact she was scarcely less than regent from the death of her husband, Kamehameha, in 1819 {1819/00/00} . She was a remarkable person, and some special notice will now be taken of her life and character.
Her days of heathenism.  In her days of heathenism, she was imperious and cruel. No subject, whatever his station, cared to face her frown. ' Mr. Jarves and Mr. Dibble both bear testimony, in works published. at   the Islands, that many 'Suffered death in her moments of anger; and that, though really friendly to the missionaries, her deportment towards them, in the first years of their residence, was lofty and disdainful. But her decision, energy, and ability, in connection with similar high qualities in Kalanimoku, extricated the nation from difficulties, in which it had become involved by the follies and extravagance of Liholiho. After the king had gone from the Islands, and they both came into friendly and active cooperation with the mission, there is no estimating the value of their united influence. It was just what was  needed by the nation. The prophet

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108-	IS SOFTENED BY SICKNESS.
asks, Shall a nation be born at once ? " Humanly speaking, the spiritual import of this question could be realized only by a hearty union, such as now occurred, between national rulers having absolute sway, and a pervading evangelical influence.
Is softened by sickness.  Not until this haughty ruler had been brought  low by sickness, at the close of 1821 {1821/00/00} , when  Mr. Bingham was called in as her spiritual adviser, was there evidence of her coming under the influence of the gospel. Her heart was then in some measure touched, and from that time there was a noticeable change in her demeanor towards the missionaries. Her husband, the former king of Kauai,.no doubt contributed to this result. So also, we may	suppose', did the marked courteousness towards the members of the mission of Commodore Vasciliett, of the Russian Exploring Squadron, whose physicians aided materially in her recovery. 
Learns to read at fifty.   She was now past the age of fifty; and considering her age, habits, and the demands upon her time, it seemed doubtful whether she would ever learn to  read and write. Yet, after two years, under the combined sense of duty and interest, she became a learner; and on the fourth anniversary of the mission, she placed herself among the pupils at a school examination, and wrote the following, 'Which she presented for inspection "This
is my word. I am making myself strong. I declare, in the. presence of God, that I 
repent of my sins, and believe in God our Father."
Evidences of her conversion.  The desire she expressed for baptism at this time  was. not encouraged, there not being satisfactory evidence of her conversion., Yet her course ever after was onward. In the general

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HER CONVERSION.		109

alarm created by the ,rebellion on Kauai, 'she proclaimed a, fast; and when the rebellion was subdued, she united with others in a public thanksgiving. Hauteur in the presence of her Christian teachers gave place to affectionate expressions of confidence. She became, and continued till the, close of life, a decided reformer, and sought to render her own daily life conformable   to the will of, God. This gave weight to her exhortations. . Her~ addresses to the people, in her official tours, had, as they must needs have had, the air of authority; but we have the best evidence that they were characterized by mildness, affection, and Christian love.
I have elsewhere spoken of the value of these services; and it was in them, and in the spirit they manifested, that she secured the confidence of her spiritual guides as to the soundness of her conversion. This was in the year 1825 {1825/00/00}, which therefore forms an era in the mission. , The people 
wondered at the change in the regent's demeanor, and it was surprising to the, missionaries. "Going to ,Hilo ,in the ,frigate which had brought the bodies of the king and queen from England, she sent for Mr. Ruggles, then the resident missionary, to come to her. Such had been his experience of her heathenish and imperious deportment when he was residing on the island of Kauai, that he declined. She had not been formally recognized as a Christian, and he did not believe that she was one. She sent again and entreated him. He came, and found he had misjudged. 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. While there,

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110	HER LOVE FOR. THE MISSIONARIES.
she was so earnest in promoting the schools and religion, that, the people called her, 11 Kaahumanu, ho-u," the 11 new Kaahumanu." For one born and nurtured in heathenism, so long familiarized with its superstitions and abominations, with her disposition, and after a proud and absolute sovereignty of thirty years, the change was certainly remarkable.:
Her manner changed.  Her tour, on this occasion, was extended to Kaawaloa. Here, her condescending and affectionate manner towards all who approached her, was not less a matter of surprise than of joy to her subjects. The feeling of awe, as she extended her hand and, gave them her aloha, was -softened at once into the most cordial attachment. To ~ see their once, haughty queen now going from rank to rank to salute her people, drew tears from many a, hardy, sunburnt face, and her affectionate and  pious addresses to all classes were listened to with great attention .
Her love for the missionaries. The death of Kalanimoku, her prime minister, in 1827, occurred when her, government was  environed with difficulties and dangers.  In one of the most trying cases, when the lives of those whom she regarded as the best friends of  her people were threatened, she directed the most obnoxious of them to come to the seat of government, for a public investigation in the  presence of their
accusers. " When we landed," says one of them, 	there stood the tall, portly, and beloved Kaahumanu, ready to welcome and shield us, having armed 
men on  either hand. She saluted us  'Cordially and with 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,

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NOT A PERSECUTOR

at the eastern  extremity of the village. Giving her, hand, she then said: I I have seen you safe to your house, and will now return to my own, and see the chiefs recently arrived. The body has been made strong by the love of the heart." At evening it was found that the mission premises were guarded by armed natives.
	Not a persecutor.  It has been made a point against her, that, she punished her Roman Catholic subjects. Mr. Bingham remonstrated with her for this, and said, 11 You have no law that will apply." She replied, 11 The law respecting idolatry, for their worship is like that we have forsaken." She referred to a law in 1819 {1819/00/00} , before the arrival of the missionaries, by which idolatry was abolished, and subject to punishment. Their application of this to the Romish worship was then new to the missionary, and was the result of their own observations and reflections. The adult Sandwich Islanders had themselves taken part ,in idolatrous   worship, 'and Some of them had been: priests; and it was, natural, perhaps unavoidable, for them to look upon the worship performed by the Romish priests as ,the same in nature with the old idolatry of the Islands. When fully informed by the missionaries as to ~,the Christian method of treating religious errors, the punishment ceased.
Reply to a Sabbath-breaker. Violations of the fourth commandment in the decalogue, received no countenance from her. A trader, fond of riding for amusement on the Sabbath, once said, to her, that he knew of no divine law against it. 11 Indeed you know there is one," said the queen. 11 Where is it ? " he demanded. She calmly and promptly replied, 11 Remember the Sabbath day to keep it holy."

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.112	JOYFUL WELCOME TO MISSIONARIES.
Joyful welcome to new missionaries. 	Kaahumanu was too ill to be present at the formal reception of the fourth reinforcement  to the mission, which arrived in May, 1832 {1832/05/00} , consisting of Rev. Messrs. Alexander, Armstrong, Lyman, Emerson, Spaulding, Forbes, Hitchcock, and Lyons, and their wives, Dr. Chapin and wife, and Mr. Rogers, a printer. She received them in her own room, neatly attired, and seated in her armchair, and gave her hand affectionately to each. Such were her emotions, when expressing her satisfaction in view of their arrival, that she covered her face with her handkerchief and wept.
Her illness increasing, she sought retirement in her valley of Manoa, among the mountains three miles beyond where the 0ahu College now stands. She was  carried thither on , a litter by her servants. Here the two missionary physicians and their wives did what they could for her relief and comfort. She was visited also by most of the missionaries, and was grateful for their attentions. 
Reception of the first printed New Testament. The printing of the New Testament in the Hawaiian language was, completed after her removal to this place, and a copy of it,  neatly bound in Morocco, was put in her hands. She examined it attentively, inside and out,' pronounced it - "maikai."
excellent,-"  wrapped it in her handkerchief, and laid it in her bosom; then clasping her hands, she cast her eyes gratefully upward, as, if giving thanks for so precious a gift.
Even in her Paroxysms of distress, she listened to the reading of Scripture, and to the exercises of devotion.
Though solicitous for the health of her beloved spiritual guide, she desired him to be near in her

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HER DEATH AND FUNERAL.

dying struggles. Her last sayings.  After a severe paroxysm he 'Said to her, "Elizabeth, this perhaps is your  departure; stay yourself on Jesus, your Saviour." Her reply was, 11 1 shall go to Him, and shall be comforted." A little before the failure of her powers of utterance, she ejaculated two lines of a favorite Hawaiian hymn, which may be translated thus
" Lo, here I am, 0 Jesus,
Grant me thy gracious smile."
Perceiving herself to be dying, she called Mr. Bingham. As he took her cold hand, she said, 11 Is this Biname ? " On being told that it was, she said, 11 I am going now." These were her last words; and after a few minutes she ceased to breathe, dying just before the dawn of day, June 5th, 1832 {1832/06/05} . Her age was fifty-eight.
Her death and funeral. At the announcement of the regent's death, there were some bursts of wailing among the people, but for the most part Christian solemnity and order prevailed. An appropriate sermon was preached in the great church to the royal family, and to as many as could gain an entrance; after which the remains of the deceased were placed in the repository provided for persons of her rank. The contrast is affecting between this Christian burial, and the confusion and untold abominations, which in their heathen state invariably attended the death of a distinguished chief.
Her character.  Kaahumanu entered the service of Christ late in life, yet it is the lot of few to fight in so many battles with the workers of iniquity, as she did in the short space of eight years. She was bold and energetic when  the cause of Christ
	8

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114	HER CHARACTER.
was assailed, or needed her support; but humble and retiring when her own honor or emolument merely was in question. She suffered reproach and abuse with meekness, and few have left brighter evidence of exchanging earth for heaven, and worldly rank and distinction for glory everlasting.
	Viewed in any light, Kaahumanu must be regarded as a remarkable person. She was one of those characters which Christian historians feel bound to
regard as providential creations for extraordinary  exigencies. Her sphere was indeed viewed by the world' as narrow and humble, and she had none of the advantages of early education ; but in strength of mind and will., and in some of the qualities of her disposition she resembled Queen Elizabeth of England. After her conversion, however, of which so many proofs have been given in this history, the two would not be thought of in connection. She became a nursing mother to the church. Frederick of Saxony was. not more interested for the safety of Luther, and for the success of the Reformation, than was Kaahumanu for the endangered life of the missionary at the seat of her government, and for the triumph of the gospel, among her people. The testimony of Mr. James Jackson Jarves is very emphatic and above suspicion: "After the conversion of Kaahumanu," he says, " her violent passions were checked, the cold.and contemptuous behaviour gave way before the strong, natural flow of affection. To the missionaries she became warmly attached; and among her own people, and even foreigners, her character was so entirely altered, and her deportment so consistent with the principles of her faith,

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HER CHARACTER.		115
that none could doubt her sincerity. The new and good Kaahumanu,' passed into a proverb." 1
She was nearly fifty years in heathenism, and began  the Christian life under all the disadvantages of such a training, aggravated greatly by the fact ,that, during many of those years, irresponsible power was, in her hands. Her,, personal presence was commanding. She was tall and portly, with a swarthy complexion, black hair, dark commanding eyes, deliberate enunciation, a dignified and measured step, and, before her conversion, a queenlike but heathenish hauteur. Christian affection characterized her addresses to the people ever after she took her place among the followers of Christ.
She must - be regarded as an instrument of divine Providence, for conducting the Hawaiian nation through the perilous exigencies of the interregnum following the death of Liholiho; and to strengthen it for the scarcely ,less perilous reaction .following her own death,., and the accession of Kauikeouli to the throne.' until :the universal outpouring of the Holy Spirit, in the years 1838 {1838/00/00} to 1840 {1840/00/00} , which Christianized the nation.
1 Jarves History, Honolulu ed. 1847 {1847/00/00}, p. 125.

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CHAPTER XV.
UNFAVORABLE INFLUENCES ON THE GOVERNMENT.

1832-1834.{1832/00/00} - {1834/00/00}
Kinau as regent.  PRINCE KAU-I-KE-A-OU-LI was too young to be invested with royal authority. His half-sister, 	Kinau, succeeded Kaahumanu as regent.
She had been the wife of Kahalaia, but he died shortly	after their marriage. She then married Kekuanaoa. Though smaller than the chiefs generally, she had a good figure, was dignified, and her Christian character had a remarkable combination of modesty and firmness. She was exemplary in her dress, manners, and habits, and excelled her predecessors in courteous attentions to respectable strangers. 
Kekuanaoa, her husband. While at the Islands, in 1863 {1863/00/00} , I frequently saw Kekuanaoa who survived her  many years, and thought his person was probably one of the best developed upon the Islands.  She, was his superior in birth, station, education, and piety but is said ever to have manifested a complacency in him, and a satisfaction in his honorable and gentlemanly deportment. Though young for the station, Kinau enjoyed the confidence of the prince, and of the chief men; and she entered upon her duties with the feeling that her success depended on the blessing of God, and the prevalence of the Christian religion among the people. She

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GROWTH OF IMMORALITY			117

early took occasion to declare publicly her intention to pursue the policy, and carry out the measures, of her predecessor.
Church and state.  While Kaahumanu lived, the authority of the government was freely employed to maintain religious order and influence. The mission was not responsible for this; it grew out of the fact  that the supreme power in a despotic, government was wonderfully united with piety ' in 'the rulers. It was somewhat analogous to what existed in the palmy days of the Israelitish nation, and in the Puritan age of New England. Perhaps it was well for the Sandwich Islands, that this union of church and state was dissolved before the government had begun to use it for secular and unhallowed purposes.
Growth of immorality.  Kinau was well, disposed, but her influence was inferior to that of her   predecessor. Numbers of influential persons, in the younger class, were impatient under the restraints of Christianity. Most of the personal followers of the young prince were of this class, and some of them went so far as to advocate, a system of loose morals and heathenish sports. The most zealous and influential of these was Kaomi, the son  of a naturalized Tahitian by a Hawaiian mother. He possessed considerable shrewdness, and early manifested a desire for instruction, made good progress for a time, and became a teacher and exhorter. After several years, he desired baptism, but it was not granted. He soon showed that he was not a fit subject. His personal affairs becoming embarrassed, he attached himself to the immoral, denied the inspiration of the Scriptures, and declared that he had tried religion

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118	ACCESSION OF THE YOUNG PRINCE.
and found nothing in it, and would again try the pleasures of the world. He became a favorite with the dissolute young men about the prince, and with the prince himself, who made him his counselor. The infidel party, under Kaomi's lead, coincided with the libertinism of influential foreigners; and the newly formed party entered boldly on a course, which created some. alarm for the peace of the nation, and even for the safety of Kinau and her friends. Kuakini came up from Kailua, and Hoapili from Lahaina, to see what they could do to save the nation from confusion and disaster.
1833 {1833/00/00} They were but partially successful. The young prince, then scarcely eighteen years old, 'had been thwarted by Kinau in a favorite scheme, involving more expense to the. deeply indebted nation than she thought it able to bear, and was, determined to reign as' king. The., high chiefs demurred, supposing his intention was to set aside Kinau, to abrogate the existing laws, and promote Liliha or the plebeian Kaomi to the second rank in the kingdom. There was no small agitation. Intoxication and licentiousness increased.
Accession of the young prince.  But a kind Providence continued to watch over the nation. The prince summoned the chiefs and people to hear what was his pleasure. The community was perplexed by conflicting rumors. At the time for the meeting, many of the praying women assembled, and besought divine interposition. The convocation was held in the open air, and Kinau, with dignified step, walked calmly into the crowd, and saluted her brother. He announced his  majority, and his claim to rule as supreme sovereign. It was for him to say who should be next

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INCREASED DEMORALIZATION.	119
to him, in  rank, in accordance with the usage of the government, and great was the anxiety when he lifted his hand to designate which of the three candidates then standing about him, should be the premier; and there was no small relief and 
satisfaction when he named Kinau.
A wise choice.   It was afterwards conceded by him that no measure of the government would be constitutional without her concurrence, though this' was 
questioned at first.
Disappointment of the infidel party.  The king's proceeding- disappointed the infidel party; and when they inquired why he had done thus, his reply was,,,, The kingdom of God is strong." He attended church next day, and afterwards requested a supply of Hawaiian New Testaments for his personal attendants.
Increased demoralization.  The restraints upon the manufacture, sale, and use of intoxicating liquors, were now relaxed; though  Kinau, Kuakini, Hoapili, and Kaikioewa refused to grant licenses. Kaomi and a large class of foreigners favored the opposite policy and the king was led to believe that his revenues would be augmented by encouraging the traffic. Of course there were men ready to bring to the Islands as much of the poisonous liquid as could find a profitable sale. Among those who bought were some of the king's agents. Certain places, devoted to the old saturnalia, were for a time exempted from the law-, of order; but it was not so over the largest portion of the Island,-,, and Sabbath riding for amusement could not gain popularity even at Honolulu. The agitation was of course unfavorable to the schools, and diverted attention from the " one thing needful."

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120	RESTORATION OF ORDER.
Restoration of order. Yet it is a question, whether all this was not finally overruled by divine Providence, so as to be productive of more good than evil. Kaomi soon fell into neglect, and died, and none mourned the loss of the infidel despiser of revealed religion . In the year of his apparent triumph, ending with June, 1834, {1834/06/00} the additions to the churches had been one, hundred and twenty-four, and there were only five excommunications. The readers in the schools were reputed to be twenty thousand, and the number of Christian marriages was eleven hundred. At Honolulu, the seat of this agitation, the Sabbath congregation was about two thousand, and half of the congregation were learning a -verse daily in the Scriptures.
Efforts for seamen.  It was in this year that special efforts began to be made for improving the moral and religious condition of the foreign residents and seamen; first by -setting apart a member of the mission for that purpose; and then by the arrival of the Rev. Mr. Diell, as a chaplain of the American Seamen's Friend's Society, -a most useful agency, which has been kept up since that time.
Improvement of the king.  It should  be gratefully acknowledged, also, that the. young monarch gained in experience and character as he advanced in years ; and though never regarded as a man of piety, he deserves and will ever have an honorable place in the history of this nation.

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CHAPTER XVI.
PREPARATION FOR THE GREAT AWAKENING.
1833-1837. {1833/00/00} - {1837/00/00}
A new and interesting question.  THE attention of the Board at home, was now directed to the question, how to bring the evangelical agency to bear, in  the shortest possible time, upon  the entire people of the Sandwich Islands ; and thus, should the divine blessing attend the effort, afford an impressive illustration of the renovating influence of Christian missions. The Hawaiian nation presented the best field ,for such an experiment within reach of the Board.1
Inquiries proposed to the mission.  Accordingly.,, in the year 1833 {1833/00/00} , the Committee directed a large number  of inquiries to be addressed to the mission. 
The responses. The answers to these, inquiries covered more than three hundred pages  of letter paper, and contained a full account of the religious condition and prospects of the Islands. A very condensed view of the facts
thus presented will suffice to prepare the way for an intelligent account of the Great Awakening, which may be regarded as having had its commencement in the year 1837 {1837/00/00} .
The total population of the Islands,, at that time was believed to be about one hundred and thirty thousand, of whom but little more. than one half
1 See this first stated in the Annual Report of the Board, 1837 {1837/00/00} P. 97.

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122	ADDITIONAL LABORERS NEEDED.
might be properly regarded as accessible to the mission as it then was. 
Additional laborers needed.  To supply the deficiency, the mission requested an increase of eighteen ordained missionaries, two physicians, and twenty-one lay teachers. It was clearly stated how these additional laborers should be distributed among the people, so that their labors might, prepare the way for a general outpouring of the Holy Spirit, should such be the divine pleasure. 
Degree of preparation for them.  Moreover, as an  important fact bearing on the same great end, it was shown how the native church members, then some what more than eight hundred in number,  had been providentially distributed over the Islands; and to what extent there was a capacity to read among the people, and how far reading matter of the right sort had been provided.
Schools for teachers.	The decline of the common, schools, in	consequence of their teachers having exhausted  their stock of knowledge, was the occasion of commencing the high-school at Lahainaluna, on the island of, Maui, as a remedy for this evil. To
hasten the result, members of the mission, male and female, gave a part of their time to school instruction; and thus not less,than  a thousand native men
and women received a' higher education than had been possible, in the common schools. Sabbath schools also contained, more than two thousand pupils, Bible  classes nearly a thousand, and singing schools two hundred, all taught by missionaries. the common schools, in their highest prosperity, contained as many as fifty-two-thousand pupils, or considerably more than one third of the island population.  
Results of the schools. At the time. now under consideration the readers were estimated at twenty-three

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PETITION FOR A PROHIBITORY LAW.			 123
thousand; and the number who had been taught to read so as to derive benefit from the perusal of books, was somewhat over thirty thousand.
 Up to this time, the native teachers had derived their support from the chiefs, the people, and their own manual labors on the soil; and the school system, though, necessarily imperfect, had been better adapted, to, the condition and wants of. the people, than if it had been supported by the mission. It also filled a place, which nothing else could have filled; and, to some extent, it had given form and order to society, where, in these early years of the mission, there must otherwise have been a mere chaos of humanity.
Efforts for seamen.  The good influence of the mission  upon the seamen, frequenting the Pacific Ocean, was now becoming apparent. A large number
of whaling vessels resorted to Lahaina for their annual   refit, because Hoapili, the excellent governor, had put the island under  a strict prohibitory law and	thence  the means of intoxication; while at Honolulu the traffic in ardent spirits was but imperfectly suppressed. At one time, fourteen captains of vessels and one hundred and fifty seamen were at public worship; and upon occasion of a vessel coming from Honolulu with rum for sale., not fewer than eighteen shipmasters petitioned the governor to send her immediately away, which he did. 
Petition for a prohibitory law.  About the same time, a petition was presented to the king at Honolulu, praying him to put an end to the distillation and sale of ardent spirits. This was signed by the highest chiefs, by  nearly two thousand people in the Honolulu district, and by nearly a thousand in other

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124 DOMESTIC MANUFACTURES INTRODUCED.

parts of the island; and thousands on other islands united their influence to secure this object. The effort was so far successful, as to detach the government from, the deleterious traffic.
	New missionaries.  A fifth reinforcement, consisting of Rev. Messrs.  L. Smith and B. W. Parker, and their wives, and Mr. Fuller, a printer, arrived in the year 1833 {1833/00/00} ; and in 1835 {1835/00/00} , a sixth, consisting of the Rev. Mr. Coan, and Messrs. Dimond, a bookbinder, and Hall, a printer, with their	wives; and Misses Hitchcock and Brown.
	Introduction of domestic manufactures.  Miss Brown's object was to teach the native woman  to card, spin, knit, and weave.  She was to introduce. the domestic wheel and loom, for the manufacture of cotton grown on the Islands. Her first class of six young women at Wailuku, on. Maui, learned readily-,, and within about five months ninety yards of cloth were woven. Later, five hundred yards were reported. Successive classes were taught there, and on other islands. Governor Kuakini became so interested as to plant cotton, and introduced spinning and weaving into his own family. His young wife 'and others were instructed in these arts; but perhaps the same reasons,, that have driven such healthful employments from farmers' families in more civilized lands prevented the ultimate success of the experiment at the Sandwich Islands.
Reasons for a large accession of missionaries.	The years 1836 {1836/00/00} and 1837 {1837/00/00} were it  some respects
remarkable. Though the Prudential Committee were not able to make all the additions to the force at the Islands which the mission had requested, yet, on the 14th of December, 1836, {1836/12/14} the largest reinforcement, embarked that has

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A LARGE REINFORCEMENT,	125
ever been sent by the Board to any one of its missions. 
Seventh reinforcement.  It was so large, I may say once more, because the field was accessible in every part, and the best within reach of the Board for an effort to do the work up decisively and soon. It was 
composed of the Rev. Messrs. Bliss, Conde, Ives, and Lafon, Dr. Andrews, and Messrs. Castle, Bailey, Cooke, Johnson, Knapp, Locke, McDonald, Munn, Van Duzee, and Wilcox, with  their wives; and two, Misses Smith, - in all thirty-two. The lay element.   Subsequent experience showed, that the cost of lay teachers is as great in  the foreign missions, as that of ordained missionaries, and that it might have been better to make up the reinforcement more largely of ordained missionaries. But they could not be obtained. The harvest was plenteous; the laborers were few. Years afterwards, in the process of bringing the mission to a close, several of these lay helpers proved invaluable accessions to the Christian community then forming on the Islands. 
The seasonable arrival.  The arrival of so great 'a company of Christian laborers, just it  time, to take their positions and acquire the language,  before the wonderful outpouring of the Holy Spirit, soon to be experienced, was another of the singular providential interpositions, of which there were so many. Of course, neither the committee, in calling for the information which gave rise to this large accession, nor the mission, in taking so much pains to give that information, could have distinctly foreseen the exigency. The voyage of the reinforcement to the Islands was unusually prosperous. The religious services on board ship were well attended, and about half the crew appeared to become pious

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126	MEMORIAL FROM THE GOVERNMENT.
during the voyage. Six of them, including two of the officers, were received into the mission church at Honolulu.
These- years were further distinguished by three communications of a peculiar nature from the Islands, but all bearing on the cause of missions.
Memorial from the mission.	The first was a memorial from the mission, addressed to the members of the American Board and other philanthropists, on the importance of increased efforts to cultivate the useful arts among the Hawaiian people, as auxiliary to the permanent establishment of Christian institutions.1 The memorial went largely into the subject, and made specific propositions; but as the Board, 'When the subject came before it, was clearly of the opinion that the whole lay beyond its province, as a missionary institution, I need not occupy the  space necessary to state its purport.   
Memorial from the government.   Another memorial, of nearly the same, date, and probably the immediate occasion of the former, was addressed by the king and chiefs to the American Board. It was dated at Lahaina, August 23, 1836 {1836/08/23} , a little  more than sixteen years after the arrival of the mission, and was as follows:
"Love to you, our obliging friends in America. This is our sentiment as to promoting the order and prosperity of these Hawaiian Islands., 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;
1 For the Memorial, see' Bingham's History, PP. 490-495.

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APPEAL OF THE MISSION.	127
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, according 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 we will ,protect them, and grant facilities for their occupations, and we will back up their works that they may succeed well."
This was signed by the king, the princess, the regent, the governors of Oahu, Hawaii, and Maui, and the other high chiefs who were then at Lahaina.
Appeal of the mission.  The other, document was an earnest and powerful appeal of the missionaries, sent home, in a printed pamphlet,, calling, upon, the friends Of Christ. to.engage, far  larger numbers with greater zeal, in spreading the.gospel through' the, world. It was, brought to this country by Mr. Richards in the year 1837 {1837/00/00}, a year,distinguished beyond almost all others for the severe commercial distress which pervaded the United States. The appeal was based on the assumption, that consecrated men were mainly wanted, rather than money; so that it failed, in the peculiar circumstances of the times, in that effect upon the Board, and upon the Christian community, which the mission had expected. This was a source of painful disappointment at the Islands. The appeal was, however, a very striking evidence of the revived state of religious feeling among the members of the

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128	THE YOUNG PRINCESS.
mission, and was one of the most noticeable precursors of the great awakening that soon afterwards attracted the attention of the religious world.
The young princess. The princess Nahienaena, sister to the king and  a year older than he, was long a favorite in the mission, and sanguine hopes were entertained concerning her. It will be remembered, that she was admitted to the church at Lahaina, in 1827 {1827/00/00} , during the visit of the venerable prime minister, when on his way to Kailua, where he died shortly afterwards. In the year 1833 {1833/00/00} , six years later, at the age of nineteen, she had lost somewhat of her vivacity, and of her interest in schools, though still taking the, lead in most of the branches to which she had given attention. Few read as well, few wrote better, and none excelled her in arithmetic., She had gained considerable knowledge of geography, and was skillful in  drawing and painting maps. She could repeat most of the Scripture historical catechism, and was accustomed to commit the verse for the day, according to the verse-a-day system. To most of the outward forms of religion she was attentive, and in her public acts, and addresses she espoused the cause, not only of morality and good ,order, but also of piety. She most evidently knew, and sometimes gave evidence of her belief, that members of the mission were her best friends and benefactors. She was, however, less docile than formerly, and did not often engage readily in conversation on the subject of religion; but when drawn into it by her teachers, she often manifested strong- feeling, and spoke as if she knew the inward conflicts of the Christian. She, never avowed a confident hope of heaven, and often, spoke doubtfully as to her prospects

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LAUDABLE INFLUENCE ON HER BROTHER. 129
after death, but was far from exhibiting a proper solicitude on that subject. Naturally volatile, and surrounded by vain and trifling persons, she was regarded by her missionary friends as in constant danger of falling. Rank and riches were no more favorable to piety at the Sandwich Islands, than they are in more civilized portions of the Christian world.  
Laudable influence on her brother. Her brother had begun to develop an unfavorable side to his character, and had then asserted his supremacy in the government, and she was alarmed by the dangers which beset him, and made great exertions to restrain him. Her home was at Lahaina, and twice she visited Oahu for this express purpose. At one time, she hung upon his arm until it was wrested from her, and then followed him through threats and insults; and when she could no longer approach him privately, she begged him, in the most public manner, to listen to the better informed counsels of the older chiefs., She was often	for him on account of the course he was pursuing; but still was not  aware that she was herself  exposed, and eminently so, to   an equally, dreadful vortex.
She fell in the way that had been so common among her countrymen; and it was found necessary for the Lahaina church to separate her from its communion. In this the public sentiment acquiesced, though she was heir-presumptive to the throne; thus evincing the power of religious principle at that time on the Islands.
Her death. She sickened at Honolulu in the latter part of 1836 {1836/00/00} and died before its close, confessing her sin and folly, and giving faint evidence
	9

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130	RETURN OF THE, BANISHED PRIESTS.
of repentance. The tears and lamentations of her friends testified to the interest they felt in her case.  The effect on her brother, the king, was salutary. After the customary solemnities at royal funerals, including a religious service at the church, he had the body conveyed to Lahaina, and placed by the side of her venerated mother, Keopuolani.
Return of the banished papal priests.  On the 17th of April {1837/04/17} , while the king was absent on this mournful errand, the Romish priests returned to Honolulu from their banishment in California. they came in the brig Clementine,, wearing English colors, but the property of Jules Dudoit, a French man. To secure their permanent residence, no small amount of deception and threatened violence was practiced on the government by' Messrs. Charlton and Dudoit, the British and French consuls, aided by Captain Belcher, of the British sloop-of- war Sulphur, and by Captain Dupetit Thouars, of the French frigate La Venus, especially the. former. There is reason. to believe, that Captain Bruce, of the British ship-of-war Imogene which arrived two months later, advised the government in the exercise of a more friendly feeling. 
Decisive action of the government.  The king was not to be persuaded or intimidated,  and issued a proclamation, declaring " the rejection of   these men perpetual; " and on the 18th of December {1837/12/18} , he published - an ordinance, rejecting the Catholic religion." The preamble mentioned the, seditious movement in the time of Kaahumanu, the banishment of the priests for the part they took in those movements, and the " increased trouble, on account of those who follow the Pope," which had been suffered, all showing the tendency of the Romish "to set man  against man " in the kingdom.

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THE MISSIONARIES ARE  NOT IMPLICATED. 131
The ordinance therefore forbade all persons, natives or foreigners, to teach or assist in teaching that faith in any part of the kingdom. It also forbade the landing of any teacher of that faith, except in cases of absolute necessity. In such case, a priest would be 11 permitted, in writing, to dwell for a season on shore, on his giving bonds and security for the protection of the kingdom." It also prescribed the mode of enforcing this law, and the penalties for transgression. The American missionaries have been accused of procuring the passage of this ordinance but the falsehood of that charge has been abundantly shown.  However impolitic sending away these Romish priests may be regarded, yet all must see that, as an act of self defense, it came within the legitimate province of the
Hawaiian government.
1 See Tracy's History, pp. 357 and 405, and the Appendix to the Annual Report of the Board for the year 1841 {1841/00/00} .

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CHAPTER XVII
PREPARATION FOR THE GREAT AWAKENING. 1830-1839.
	THE preparation for the great awakening was more in the mental and social condition of the people, than in the visible signs of civilization. Some indeed, who resided 
near the mis	sionary stations had built or were building comfortable houses, with several rooms, and with pleasant yards; and not a few of the women, in
different parts of the Islands, sought to keep their houses clean, and make them 
agreeable to their visitors. Some learned the use of tools by seeing for
		use them; and their own native ingenuity enabled them to make useful 
articles, when the pattern was before them, such as doors, chairs, chests,
		bedsteads, and cupboards. The women were so far taught, by females in the 
mission, how to sew hats and bonnets from the cocoa-nut
		palm-leaf, that these came into general use. Females employed in the mission 
families learned to wash 	and iron clothes, and to perform the different
branches 	of domestic labor according to the usages of civilized life 
		and these, in their turn, taught others; so that in many families there was an air
	of neatness and comfort, to which they once were entire strangers.  The first attempts at imitation

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IN SCHOOLS AND RELIGIOUS KNOWLEDGE. 133
were of course rude, but perseverance made them more
successful. In the opinion of some of the older missionaries, converted natives 
needed only example, motive, and means properly before 
them to overcome their idle and sluggish habits. Of course in the interior
districts, the social life retained much of the rudeness of
olden times. Yet in all parts of the group, there was a growth of religious knowledge and principle, and a preparation to act more from conviction of duty than from
obedience to the chiefs.
The schools were in a process of improvement. Graduates from the seminary at 
Lahaina-luna were scattered as teachers through knowledge. the Islands,
and proved themselves more competent than had been expected; and there were not a few good teachers raised up in the mission schools already 
mentioned. At Hilo there was a boardingschool with ninety 
pupils, many of them preparing, to be,teachers; though 
its leading object was to prepare scholars to enter the seminary at Lahaina-luna.
As a further advance, youths began to take the place of adults in the high-school. A 
boarding school for girls was also opened at Hilo by Mrs. Coan ; and there was a
larger one at Wailuku, on, the island of Maui, where a stone building had been erected 
for it. In proportion as more competent teachers were multiplied, the schools
beame interesting, and not it few adult schools were revived. Aided by small 
appropriations from the mission, the natives in many places erected 
better school-houses, and began of their own accord, to contribute for the
support of schools. The number of pupils in 1837 under this higher instruction, cannot have been less than fourteen thousand.

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IN HOUSES FOR WORSHIP.
	In addition to the meeting-houses already mentioned, Kuakini had 
completed one of stone at Kailua, one hundred and twenty feet
long, forty-eight broad, and twenty-seven high, with gallery, shingled roof, steeple, 
and bell. The great stone church, now the glory of Honolulu, was commenced about this time; the king giving $3,000 at the outset, and the chiefs and 
people $2,350, towards its erection. Houses for worship, of clay hardened in the sun, were built at Ewa, on Oahu; at Kaanapoli and Oloalu, on Maui, and 
at Koloa on Kauai; and one of grass was built on the island of Lanai, opposite Lahaina. These houses had thatched roofs, verandas, glass windows, 
and pulpits. In the year 1837, there were seventeen missionary
stations, seventeen churches, and twenty-seven ordained missionaries. The missionary helpers, male and female, including married females, were sixty. -The plenteous harvest which soon after covered the fields, was the 
consequence in part of the multiplication of laborers, and of the great
extent to which good seed had been and was being sowed. Messrs. Bingham, 
Thurston, and Whitney, the pioneer missionaries, were still on the ground;
and the whole body of missionary laborers must have had free use of the native 
language. Kaahumanu, that noble mother in Israel, had now been sometime
dead, but while living she had performed a most important preparatory work ; and 
Kinau, her worthy successor, was in power. The heroic Kapiolani,
and the eloqueut blind preacher, lived through the season of special interest. 
More than a thousand Christian marriages were solemnized in the year
mentioned. At least a fourth of, the population

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TRANSLATION OF THE SCRIPTURES.
had learned to read, and much religious and secular information existed in books. The  national mind was so far educated and awakened, that the 
mass of the people must have had at least glimpses, and very many of them distinct
apprehensions, of the fundamental doctrines of the gospel. The translation of the whole Bible into the Hawaiian language, was completed on the 25th
of February, 1839, a few days short of nineteen years from the time when the 
mountains of Hawaii were first seen from the deck of the 
Thaddeus. The translators of the New Testament were Messrs. Bingham, Thurston,
Richards, Bishop, and Andrews; of the Old Testament, Messrs. Bingham, Thurston, 
Richards, Bishop, Clark, Green, Dibble, and Andrews. Large portions of the Old
Testament had,previously been printed in separate editions," and several editions of 
the New Testament. 'About this time the king and chiefs made great
improvements in the laws. Originally, the only law known on the Islands was 
temporary, and changing thought of the chiet" Every chief regarded himself as 
the absolute master of his own People, and the king was the absolute master of both
chiefs, and people, Since the introduction of Christianity, several laws had been proclaimed,  forbidding certain gross vices, but the relations between 
the rulers and people remained unchanged. As knowledge and civilization
advanced, the chiefs saw the necessity of a change in the structure of their government, and in the year 1836 they applied to the American Board to 
send them a teacher in jurisprudence.  The Board very properly decided, that 
this did not come

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RICHARDS MADE COUNSELOR.
within its legitimate province. On learning this decision, the chiefs, two years later, 
requested Mr. Richards to become their chaplain, teacher, and interpreter, and engaged to provide for his support. As they had no other 
resort, Mr. Richards was released from his connection with the 
Board, and complied with their request. Though he had not 
received a legal education, he was endowed with excellent
common sense, and had graduated with honor in a New England college, and subsequently in the oldest of the New England theological seminaries. He 
entered at once on his new and responsible duties. 	At this time, the graduates and 
students of the seminary at Lahainaluna had begun to discuss the
subject of law-making in the Kumu Hawaii," a native newspaper edited and published 
at that institution. It would seem that, without special reference 
to Mr. Richards, the king directed one of the graduates to draw up a 
code of laws. When it was prepared, he and some of the chiefs
spent several hours a day, for five days, in discussing it. The code was then recommitted to the graduate, with instructions to supply certain deficiencies, and
correct certain errors. This having been done, a longer time was devoted to, 
revision, and it was again recommitted with instructions. 
After the third reading the king, asked the chiefs if they approved it,
and their answer being in the affirmative, the king said, "I also approve," and he 
affixed his signature June 7, 1839.
		The introduction, which was a Bill of Rights, reads thus, translated into English: 
"God hath made of one blood all nations of men, to dwell on the face

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NEW CODE OF LAWS.
of the earth in unity and blessedness. God has also bestowed certain rights alike on 
all men,, and all chiefs and all people, of all lands." These are some of the rights, 
which he given alike to, every man, and every chief ; namely, life, limb, liberty,
the labor of his hands, and productions of his mind. God his also established 
governments and rulers for the purposes of peace; but, in making laws for a
nation, it is by no means proper to enact laws for the protection of rulers only, 
without also providing protection for their subjects; neither is it proper to
enact laws to enrich the, chiefs only, without regard to the enriching of their subjects 
also; and here after there shall by no means be any law enacted,
which is inconsistent with what is above expressed; neither shall any tax be assessed, nor any service, or labor requited of any man in a manner at variance
with the above sentiments. These sentiments are, hereby proclaimed for the
purposeof protecting alike both the people and teh chiefs of all these Islands; that no chief may be able to oppress any subject, but that chiefs and people may
enjoy the the same law. "Protection is hereby secured to the persons of all the
people, together with their lands, their building lots, and all their property; and nothing 
whatever shall be taken from any individual, except by express provision of the
laws. Whatever chief shall perseveringly act in violation of this constitution, shall no 
longer remain a chief of the Sandwich Islands; and the same shall be 
true of the governors, officers, and all land agents." 

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ADVANCE' THUS MADE.
The laws regulated the poll tax, the rent of lands, the fisheries, and the 
amount of labor 	which the king and chiefs might require. They secured,to landholders the permanent possession of their lands on paying their rent, 
the amount of which was prescribed. Labor for the king and chiefs might be
commuted by a payment, which was in no case to exceed
nine dollars. Parents having four children living with them, were freed from all labor 
for the chiefs; and if there were five children, the parents were not liable to taxation.
Local legislation was forbidden to individual chiefs. The authors of new and valuable 
inventions were to, be rewarded, and the descent of property 'was regulated. These
were the more important items in the code, which was to take effect six months after its promulgation. 	The chiefs were to meet annually, in the, month of April, 
to enact laws and transact the business of the kingdom. This is perhaps the first recorded instance of a hereditary despotic government voluntarily
Setting limits to its own power for the good of the subjects. Only twenty years 
before the king, chiefs, and people were idolatrous, immoral, unlettered pagans.
Kinau, the premier, died in April, 1839; and Kaikioewa, the aged governor of 
Kauai, on the. tenth of the same month. The loss thus experienced by the
nation was doubtless unspeakable gain to the departed. Kinau was succeeded in, the premiership by Kekauluohi, her halfsister. The latter held office six years, until June, 1845, when, she, died at the age of fifty-one. Kinau left no equal in 
stability of character.

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CHARACTER OF KINAU.	139
Ever wakeful to the interests of the nation, she 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 personal sacrifices for promoting Christian morals and the best interests of the people. So much was she esteemed by all classes, and, so 
much relied on by all, that her sudden death had an almost paralyzing influence.

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CHAPTER XVIII
THE GREAT AWAKENING.

1836-1838. {1836/00/00} - {1838/00/00}
Commencement of the awakening. THE awakening influences of the Holy Spirit, in  their more striking form, were first seen, in the mission itself, at its annual meeting in March, 1836 {1836/03/00}  And it is worthy of special note, as showing how good men are often most effectually roused for local efforts, that the desire then predominating in the hearts of the missionaries, was for the conversion of the whole world. Every mind appears to have been fully occupied with that momentous topic, and under its influence there was the utmost harmony and love among the brethren. The impression was general and strong, that the measure of prayer and exertion among Christians came far short of what was needed to usher in  the millennial day; and that they themselves, and all God's people, were called to enter at once upon a broader sphere of action. This they embodied in the printed appeal of great power already mentioned, which they sent to the churches at home.
The state of feeling now described continued through the year, but there was nowhere any very special outpouring   of the Holy Spirit. The same interest in the world's conversion appeared in the general meeting of the following year, but it was now

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THE MOVING POWER FROM ABOVE. 141
connected with much feeling and mutual exhortations with respect to the field they occupied. This feeling was providentially chastened and intensified by bereavements in several famihes, but most of all by the sudden removal of one of the youngest of their number, and one of the most promising as to health and usefulness. The Holy Spirit evidently applied the admonition especially to the afflicted husband, who returned home to Waimea on Hawaii, with his motherless child, to witness at his station the commencement of the great awakening. 
The moving power from above.  Soon , a similar state of inquiry appeared at Wailuku on Maui, and , indeed at most of the stations. The moving power was evidently from above,  for there was then in the United States such a season of rebuke and darkness, as has rarely been seen , - a partial insolvency prevailing throughout the land, such as obliged the Prudential Committee of the Board to curtail their remittances ,almost universally.
	The presence of the Holy Spirit became more marked in the autumn.	Of this there was abun	dant and heart-cheering evidence in the improved spiritual condition of the native churches.  The 	standard of piety in them was so raised that the
	mission bore testimony, concerning not a few of the church members that, " for their ardent feelings 	and uniform activity in religion, they would be ornaments to any church in the United States." Hith	erto the churches had been composed chiefly of the 	awed and middle aged, but the work now in progress embraced	 all ages, many children and youth being among the hopefully converted.,
Still more apparent was the divine influence early

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142	MEANS EMPLOYED.
in 1838 {1838/00/00}. Becomes general.  It was so at nearly all the stations,  and at some the work was truly wonderful. Stupid natives became good hearers, the imbecile. began to think, the groveling sensualist with a dead conscience showed signs of deep feeling.
Means employed.  The means employed' were those commonly used during times of revival in the United States,  such as preaching, the prayers of the church, protracted meetings, and conversing with individuals, or small companies. The protracted meetings were conducted in a very simple manner, and were found to be adapted to the character and circumstances of the people, much of the time being given to the plain preaching of revealed truth, with prayer in the intervals. The topics of discourse were such as these: the gospel a savor of life or death ; the danger of delaying repentance; the servant who knew his Lord's will and did it not; sinners not willing that Christ should reign ,,over them; halting between two opinions; the balm of Gilead; the sinner hardening his neck; God not willing that any should perish. The topic most insisted on, was the sin and danger of refusing an offered Saviour.
In respect to measures adopted, Mr. Armstrong's course at Wailuku may be taken as an illustration of that pursued by the larger number of the brethren., He resorted to no special measures, except calling upon those who had chosen Christ to separate themselves that they might be instructed in classes and carefully. watched over, so as to learn; what manner of spirit they were of. He kept a book-, in which he wrote the names of  individuals who appeared to be

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MEANS EMPLOYED. 	143
serious, and then classed them by neighborhoods or villages, and met them every week for instruction, conversation, prayer, etc. 'When satisfied with any one, he baptized him  forthwith.  	While it is true that at most of the stations
	there were no special efforts to excite the feelings,
	aside from plain, simple preaching, it was to be
	expected that there would be some exceptions among
	so many laborers, and at a time of so great interest.
	The Rev. Sheldon Dibble, in a work published at the
	Islands in 1843 {1843/00/00} , soon after this remarkable season,
makes the following statement	 The special 	measures used to operate upon  the feelings of the 	congregation, were not probably so much designed, 	as naturally incident to a kind of uncontrollable 	state of tumultuous feeling, both on the part of the pastor and the people.	The pastor, in some 	instances, descended from the pulpit, and paced 	through the midst of the, congregation, preaching  and gesticulating with intense emotion.' Sometimes 	all the member's of a large, congregation were permitted to pray aloud at once., And again, at times, .many expressed their fears and sense of : guilt by audible groans and loud cries.  Feelings were not restrained.	 Ignorant heathen are not accustomed to restrain their feelings, but to manifest their 	emotions by outward signs, more so by far than people who are intelligent and cultivated.  Perhaps 	their feelings were too intense to be restrained, and necessarily burst forth in shrieks and loud lamentations.  But such measures and indications of feel	ing were confined almost entirely to two or ' three 	districts on Hawaii. As a general thing very little
4 Dibble's History, p. 348.

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144	ALL CLASSES AROUSED.
use was made of special means. The missionaries aimed, with simplicity and plainness, to impart correct, conceptions of the character of God, the nature of sin, the plan of salvation, the work of the Spirit, the nature of true religion, and especially the sin and danger of rejecting an offered Saviour. The hearts of the people were tender.. aud under such truths, the house of worship was often a scene of sighing and of weeping.
Immense assemblies. Some of the congregations were immense. That at Ewa was about four thousand in number. Honolulu had two congregations, one of two thousand five hundred, the other between three thousand and four thousand. At Wailuku the congregation was one thousand eight hundred; at Lahaina, it was generally two thousand; and at Hilo, it was estimated to number at times more than five thousand.
All classes aroused. The congregation at Lahaina was in an interesting state. All classes crowded to the place of worship. The children thrust themselves in where they could find a little vacancy,. Old, hardened transgressors, who had scarcely been to the house of God for the fifteen years that the
gospel had been preached there, were seen in tears, melting under the omnipotent power of truth. The blind, who had not been in the house of God before, were now led thither, sometimes by a parent, sometimes by a child, sometimes by a grandchild. Cripples, labored hard to enjoy the privilege of hearing.  Two crawled on  their hands and feet to every meeting.	One, whom none of the missionaries had ever seen before, and whom none ,of the pious people had known , gave reason  to  hope, that in soul at least,

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CHARACTERISTICS OF THE WORK.	145
like the cripple who sat at the gate called Beautiful, he had been made whole.
A female prayer-meeting. There was a remarkable prayer-meeting of native females in the same place, under the supervision of Mrs. Baldwin.  "It was sometimes literally a Bochim. We have often noticed it as a trait of character among the people, that they could attend to but one thing at a time; or to. express the matter more correctly, -that they could not easily change from one kind of business to another the same day. This trait was remarkably exemplified in their prayers, and in all they did to promote the work. Those whose hearts  were interested in  it went at the work with their whole -souls, and gave it their undivided attention. It was pleasing to see their singleness of purpose.
Characteristics of the work.   They had seen, in  several particulars, the reality and the power of God's working among them. They saw a universal  moving. among the people ; they saw some old transgressors,~ that' had resisted all
hitherto, now, melting down with scarcely any  means at all; they saw, and they wondered as they ,saw some iniquities, which had heretofore resisted 'the power of the law of the land and all the force of persuasion, now dissipated as chaff before the wind; and that, too, while such sins were perhaps not even named by us in public or private. This was particularly the case with tobacco smoking, which is a great evil in this land. One of the earliest effects witnessed of the operations of the Spirit here was, that old, inveterate smokers were abandoning their pipes, and flocking to the house of God."
The interest awakened among the children of Lahaina, was almost universal. They had been as 
10

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146	ELEVATING EFFECT ON THE PEOPLE.
thoroughly taught in iniquity as perhaps any in  the Islands, for they saw not only the sins of native growth, but the place was then more frequented by ships, during one half of the year, than any other in the group. 
Among the children. The common saying among the pious people at the close of the meeting was, that there were no longer children to make a noise along the beach. Parents were astonished to find their little ones not only more docile, and ready to listen to them, but to find them often alone praying to God to save their souls. For a long time, one could scarcely go in any direction, ,in the sugar-cane or banana groves, without finding these little ones praying and weeping before God. Mr. Baldwin had himself turned out of his way to avoid disturbing them.
Effect on the condition of the people.  At, Kaneohe, the congregation on the Sabbath was about a thousand.  There was, moreover, a good degree of interest in Sabbath-schools, Bible classes, and other meetings. The influence of the gospel  had greatly improved the condition of the   people. They were better clothed and 'housed, more neat in their persons and dwellings, and   provided better for their children. More than thirty new houses were built near Mr. Parker, the missionary, within the space of six months, chiefly by persons, who had lived in remote parts, of the districts, that they might enjoy the privileges of schools and other means of instruction. Not a few in the congregation took notes of the discourses, on which they were afterwards questioned.
Great interest on Molokai. At Kahuaaha,, on the island of Molokai, Mr. Hitchcock's first intimation of a gracious influence among his people, aside from

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GREAT INTEREST ON MOLOKAI		147
the state of his own feelings, was the fact that a number were in the habit of rising an hour before light, and resorting to the schoolhouse to pray for the coming of the Holy Spirit. This meeting increased in numbers, and there was unusual solemnity. The weekly meetings were all numerously attended, and the Sabbath congregation filled the house of worship. This was in the spring of 1838 {1838/00/00} . A protracted meeting was held,   with help from the brethren at Lahaina. The prevailing characteristic was a profound solemnity. Church members had wonderful enlargement and assistance in, prayer. Missionaries declare that they had never witnessed more earnest, humble, persevering wrestling in prayer, than was exhibited by some of the native Christians at this time; and that they had reason to bless God for being so greatly edified, comforted, and assisted by their earnest supplications. At one time, the native Christians were so overcome with a sense of the divine presence, and love, that they could do nothing but weep, and their meeting strongly suggested the Pentecostal scenes.
Several of these brethren, going to outstations, were surprised to find that the awakening influence had preceded them, and their visits had a very beneficial result. The children became specially interested. In every previous religious excitement, they had been unmoved, but now no effort seemed necessary to fix their attention, and there was hope of the conversion of not a few. Protracted meetings were held at two outposts, twelve and twenty milles from the station. In congregations averaging from three to four hundred, the seriousness was almost

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148	GREAT INTEREST ON MOLOKAI
universal; and so intense was the anxiety for religious conversation , that the missionaries did not easily find time for sleep. The meeting-house being near, the voice of prayer was often heard there long before it was light.

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CHAPTER XIX.
RESULTS OF THE GREAT AWAKENING.
1838-1841. {1838/00/00} - {1841/00/00}
Results of the great awakening. THE statistics of all the island churches  at this time, were necessarily somewhat confused. In May, 1841 {1841/05/00} , there were eighteen churches, . and the number admitted to these churches, respectively, in the years 1839-41, {1839/00/00} - {1841/00/00} were five thousand four hundred and three, ten thousand seven hundred and fifteen, and four thousand one hundred and seventy-nine; or twenty thousand two hundred and ninety-seven in all. The admissions at Waimea, on Hawaii,, in the first year of the awakening, were two thousand and six hundred, and nearly as many more in the second, which must have been a large part of the adult population of that   district. 
At Waimea, on Hawaii. It is due to Mr. Lyons, the pious and very laborious missionary at Waimea, and the "sweet singer " of their  Israel, to say, that ,these admissions were the result of conviction, after free personal intercourse with the candidates at their homes and at the station, that they were truly converted persons. A subsequent experience of thirty years, including more than one generation  , during all which time he has been the resident missionary, shows that he must have had more reason for his belief, than was supposed at the time by many of his brethren. Nor

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150	EMPLOYMENT OF NATIVE AID.
would it be strange if there was an excess of caution at some of the other stations.
In Hilo and Puna. At Hilo, Mr. Coan admitted five thousand to the church in one year, and fifteen hundred in the next; and the number of members in his church in 1841 {1841/00/00} , was seven thousand one hundred and sixty-three. The facts were so extraordinary, and attracted at that time so much attention among the patrons of the mission, that pains were taken to draw from him a statement of his labors in the districts of Hilo and Puna, and of his manner of ascertaining the Christian character of the thousands added to his church. The results of these inquiries I will give as concisely as may be.
Employment of native aid. Many of the more discreet, prayerful, active, and intelligent of the church members were stationed at important posts throughout the two districts, with instructions to hold conference and prayer meetings, conduct Sabbath-schools, and watch over the people. Some of these native helpers were men full of faith and of the Holy Ghost, and their influence was happy. They often succeeded in persuading the wild and uncultivated to attend to instruction' and were the means of turning many to the Lord. Other members of the church were sent forth, two and two, into every village and place of the ,people, at, times when' it was not convenient for the missionary to be absent from the station. The men went everywhere preaching the Word. They visited the villages~ climbed the mountains., traversed the forests, explored the glens. These measures, while they were blessed to those engaged in them, prepared the way for the  missionary , in his succeeding tours.

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CARE IN ADMISSIONS TO THE CHURCH.	151
Care in admissions to the church.  As to measures for ascertaining the character of candidates for admission to the church, no labor was spared in selecting, examining,  watching, and teaching them; and though the admissions were numerous, they were designed and believed to be not hasty or indiscriminate. Every effort the nature of the case would admit, was made to ascertain the true character of the candidates
and while the injunction, " Preach the Word, be instant in season and out of season ," was not forgotten, the searching out, gathering, guiding, and feeding of the sheep and the lambs, were objects of ceaseless anxiety and of incessant toil.
	It was the habit of the missionary, both at the station and on his tours, to write down the names of those who professed to be anxious for their souls.
The persons thus recorded were in this manner kept under his eye, though unconsciously to themselves, and their lives were made the subjects of scrutinizing observation. After the lapse of three, six, nine., or twelve months, selections were made from the list of names for examination. Some were found to have. gone back to their old sins; others were stupid, or
gave but too doubtful evidence; while many were found to have stood fast, and run well. Thus, from a list of a hundred names, ten or twenty, and from a
thousand names, one or two hundred, more or less, were selected; while the doubtful cases were deferred for a more full development, or to be more effectually wrought upon by the continued influence of the
gospel.
Thus many who came into the church were converts of two years' standing, at the time of their baptism. A still larger class were of one year's

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152	THE INSTRUCTION GIVEN.
standing. Another large class had been  hopefully converted for from six to nine months ; and the cases received after a shorter period than three or four months were exceptions to the general rule.
Most of those who were received from the distant parts of Hilo and Puna, left their villages, and spent some time at the station previous to their union with the church. They were there instructed. from week to week and from day to day. They were examined and reexamined personally, often five or six times. In this way they were sifted and re-sifted, with every effort to separate the precious from the vile. 'The church and the world, friends and enemies, were also called upon and solemnly charged to testify, without concealment, if they knew aught against any of the candidates. To this charge a great multitude in the church were faithful, being  afraid, as they said, to conceal the sins even of their nearest friends. It was therefore difficult for any one to practice outward sin for any length of time without detection .
.Instruction given. Much care was also taken to instruct the young  converts on the nature and evidences of union to Christ, on the import and design of the ordinances of the church, on Christian doctrines and on the practical. and active duties of life. It is admitted that,  notwithstanding these precautions and many others, some gave painful evidence, in later years, that they did not enter by the door into the sheepfold; it not being possible for any one, except the omniscient Shepherd, fully to distinguish the sheep from the goats.
The aged, the infirm, the sick, and those whose circumstances rendered, it impossible or improper for

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CHARACTER OF THE CHURCH MEMBERS.	 153
them to come to the station, were admitted to the church by the missionary in his tours through the districts.
Character of church members. Inquiries were made as to the character of the church members. They were represented as babes in knowledge and Christian experience encompassed with infirmities, and beset by temptations; but 'very few were convicted of scandalous offenses, and scarcely any, when under censure, exhibited the distinctive 'Marks of apostasy. A great majority of the cases which called for the discipline of the church, were for intoxication occasioned by smoking tobacco. Some were separated from the church for levity of manners, for neglecting schools, meetings, etc., and for general stupidity and indifference to instruction. A few were guilty of theft and adultery. The proportion of those under church censure was about one to sixty.
 Watch and care exercised.   The watch and care in the church appears to have been strict. At each successive tour through Hilo and Puna, special attention was paid to the members of the church. They were visited in their respective villages; their names were called; each one was seen face to face; the wanderers were sought for; the stupid were aroused; the afflicted were comforted; the feeble were strengthened; and all were warned, reproved, exhorted, or encouraged, as the case might require. Thus the location, the life, and the feelings of every individual of that numerous flock were frequently brought into review, and became the subjects of examination, so far as was possible for a single shepherd.
Inquiry was made, how the missionary could become acquainted with so many thousands of converts,

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154             	SEASON OF REACTION.
so as to be able to judge of their characters in the space  of two or three years. The response was, that he could not be so fully acquainted with them
as was desirable, or as be longed to be. But he had a multitude of souls committed to his charge, for every one of whom he felt no small degree of responsibility; and he must do what he could for all. Should he neglect to gather converts into the church till he had a close and intimate knowledge of their
feelings, conversation, and actions, as developed in their family retirement and in their every-day duties and intercourse with each other, the great mass of
them, might never come within the visible fold of  Christ, and might wander in darkness, unknown and unrecognized as the sheep and lambs of the Lord
Jesus, and in danger from the great enemy of souls. By dividing the people into sections and classes; by attending to each class separately, systematically,
and at a given time, and by a careful examination and a frequent review of every individual in each respective class; by keeping a faithful  note-book always at hand to refresh the memory; by the help, of many faithful members of the church, and by various other collateral helps, the missionary believed himself to have gained a tolerable knowledge of the individuals of his flock. 
The documents furnishing the basis for the preceding statements were written in June, 1839 {1839/06/00} , when the government proclaimed its code of laws, and only a mouth before the outrages committed by Captain Laplace, of the French -frigate l'Artemise, to be described in the next chapter.
Season of reaction.  It was perhaps unavoidable, that such extraordinary excitements should be followed by reaction and coldness. Returning from the

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THE APPARENT CAUSES.	155
general meeting of the mission at Honolulu in 1841 {1841/00/00} , after an, absence of seven weeks., Mr. Coan made a tour through Hilo and Puna, and found a greater degree of stupidity among the people than he had seen since 1836 {1836/00/00}. Many, who had been zealous and active in the work of God, then seemed  cold and indifferent. Meetings were more thinly attended., and a considerable number of the church had fallen into sin. Though the great multitude' of the disciples still maintained their standing as Christians, and avoided all disciplinable offenses, yet there was a falling off in their moral energy, an apathy in their feelings, and a want of vitality and unction in their prayers. In some villages considerable numbers had indulged in some besetting sin.
The apparent causes.  The apparent causes of this decline were, the absence of their spiritual guide, the fall of several, chiefs, the breaking down of the bulwarks of temperance and virtue by the French, and the promulgation of the new code of laws. Though these laws were good, yet so great were the changes made by them, so numerous, and (to the people) so complex and difficult were the little earthly interests to be adjusted, so unskilled and often  unfaithful were the new officers appointed to execute the laws, and so ignorant and blindly attached to old customs were the people, that it is not wonderful they should, for a time, be absorbed in temporal things, to the  neglect of the eternal.
New houses for worship. Yet the external condition of the church was prosperous throughout the Islands. During the time under review, a stone meeting-house was erected at Wailuku, on Maui, one hundred feet by fifty-three, with a gallery; another at Haiku fourteen miles from Wailuku, ninety feet by forty-two;

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156	    NEW HOUSES FOR WORSHIP.
 another at Waimea on Hawaii, one hundred and twenty feet by fifty; and another at Kealekekua, on the same island, one hundred and twenty feet by fifty-four. At Hilo a grass meeting-house was built spacious enough to hold three thousand people; and six others were built by the people in different parts of the districts of Hilo and Puna, of sufficient capacity to accommodate from one or two thousand each. The school-houses erected on the Islands were too numerous to mention. The contributions of the. people in two years, in addition to the building of churches and school-houses, amounted to $12,000.

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CHAPTER XX.
A PAPAL INVASION. -SCHOOL FOR YOUNG CHIEFS.

1839 {1839/00/00} .
Outrage by Captain Laplace. DIVINE PROVIDENCE was pleased to permit a naval outrage of the grossest character to occur in the midst of this great work of grace. Captain Laplace, of the French frigate l'Artemise, arrived in Honolulu in July, 1839 {1839/07/00}. He came professedly in the interest of the Romish mission, and his proceedings while there would seem to have an adequate explanation only in a statement made  not long after by a French naval officer to a member of the mission of the American Board at the Gaboon, in West Africa. He represented the queen of Louis Philippe as very religious, and as much interested in the missions of her church; and said it was well understood among the higher officers in the  navy, that the most hopeful means of their promotion was in efforts to advance the Roman Catholic missions. Laplace declared on his arrival, that he had come by command of the French king to put an end to the ill treatment the French had suffered at the Islands. He asserted that to persecute the Catholic religion, to tarnish it with the name of idolatry, and to expel the French (meaning French missionaries) from the Islands, was to offer an insult to France and to its sovereign. With a singular disregard

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158	DEMANDS OF CAPTAIN LAPLACE.
of truth, he also asserted that there was no civilized nation which did not permit in its territory the free toleration  of all religious. He demanded -
His demands.  1. That the Catholic worship be declared free throughout all the dominions subject to the king of the Sandwich Islands, and that the members of this religious faith enjoy in them all the privileges granted to Protestants.
2. That a site for a Catholic church be given by the government of Honolulu, a port frequented by the French, and that this church be ministered to by priests of their nation.
3. That all Catholics, imprisoned on account of  religion since the last  persecutions extended to the French missionaries, be immediately set at liberty.
4. That  the king of the Sandwich Islands deposit in the hands of the captain of 1'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 it shall consider that the accompanying treaty will be faithfully complied with.
5. That the treaty signed by the king of the Sandwich Islands, as well as the sum above mentioned~ be conveyed on board the frigate I'Artemise 'by one of the principal chiefs of the country, and also:  that, the batteries of Honolulu salute the French flag with twenty-one guns, which will be returned by the frigate.
If these conditions were not complied with, and the treaty signed which accompanied the manifesto, Captain Laplace declared his intention to make immediate war upon the Islands. He addressed letters  to the English and American consuls, informing

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HIS HOSTILITY TO THE MISSION.		 159
them of his intention to commence hostilities on the 12th of July {1839/07/12}, at noon , against the king of the Islands, should he refuse to accede to the conditions of the treaty, the clauses of which were explained , as he informed them, in the manifesto, of which he sent them a copy; at the same time offering an asylum on board the frigate to the citizens of the two nations, who in case of war should apprehend danger to their persons or property. But in the letter to the American  consul, there was this important addition, -
His hostility to the mission. " I do not include in  this class the individuals, who, although born, it is said, in the United States, make a part of the Protestant clergy of this archipelago, direct the counsels of the king, influence his conduct, and are the true author's 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.
 He. referred, of course to the American missionaries who, for the reasons alleged, were not to be recognized and treated as American citizens.
The king being at Maui, a vessel was sent for him, and the time for commencing hostilities was, at the request of Kekauluohi, the regent, deferred to the 15th of the month. on Saturday, the 13th, the acting governor of Oahu delivered on board the frigate the $20,000 demanded by Captain Laplace, and also the treaty signed by the regent and himself in behalf of their sovereign. the king arrived the next day at nine o'clock in the morning. At eleven o'clock a military mass was celebrated on shore, in

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160	HIS REAL OBJECT
a house belonging to the king, attended by Captain Laplace, who was escorted by a company of one hundred and fifty men  with fixed bayonets and martial music. Indignity offered to the king.  The treaty was brought to the king for signature on Tuesday, the 16th, at five o'clock P. M., and he was told that if it was not signed by a prescribed hour the next morning, the French government would send a larger force, and take possession of the Islands. The king requested time to advise with his chiefs, but the threat was repeated, and he was induced without longer delay to sign the document.
One of the articles of this treaty provides, that French wines and brandy shall not be prohibited, and shall pay a duty of only five per cent. on the -value.  The frigate sailed on the 20th of July. {1839/07/20}
Real object of Laplace.  It was well understood by all parties at the time, that the real object of the treaty dictated of Laplace. to the Hawaiian  government, was to secure, by intimidation and force, a free access for the Romish priests to the Sandwich Islands. Indeed, the only object gained by these dishonorable proceedings, except removing obstacles from the sale of intoxicating liquors, was the introduction of those priests against the wishes of the islanders. The, French trader had really as much liberty before the visit of Laplace, not only to reside at the Islands, but for every traffic there except in wine and brandy, as he has had since, and he was as secure in person and property. Nor were the. American missionaries the authors of the proceedings of the government towards the papists, otherwise than by having been the means of the general adoption of the Protestant evangelical religion.

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RESULTS OF THESE PROCEEDINGS. 161
Results of these proceedings.  The French consul, having obtained a treaty according to his mind, engaged largely in the sale of intoxicating drinks. The English consul had before succeeded in retaining one of the Romish priests, named Walsh, at the Islands, on the plea of his Irish. nativity, and consequent right to receive British protection. This man, emboldened by ,the late proceedings, made no longer a secret of his profession, and exerted himself to proselyte the natives. He denounced the Hawaiian Bible, and told the people that their marriages, solemnized by Protestants, were invalid, and that the missionaries themselves were living in adultery. He encouraged the -use of wine, brandy, and tobacco; which last was so used by the natives, as to produce a pernicious intoxication. At first~ there was a rush to his place of worship, but the attendance soon began to fall off. The native Romanists were zealous. They, even renewed  the, old incantations; over the sick   and pretended to work miracles. By such means, a considerable Romanist party, was raised on Oahu, including, among, -its most zealous members, those. who had, always been foremost in every outbreak of the old idolatry. Yet the influence of Romanism, down to the end of the year, was almost wholly confined to Oahu, and even there only a few church members were drawn away, and there were fewer converts among the people than had been expected. In the minds of the natives, the outrages by Laplace, war, brandy, the robbery of $20,000, and popery, were all closely associated ; and the people were little disposed then, and it has been  so ever since, to favor a religion which had been forced upon them at the cannon's 
11

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162	SCHOOL FOR THE YOUNG CHIEFS.
mouth, and the whole tendency of which was so evidently demoralizing.1
	The United States East India squadron, under  Commodore Read, arrived in the October  following, remained about a month, and an account of the French outrage, drawn up by Mr. Castle, was published at Honolulu at the expense of sixteen officers of the squadron.
In  this year a school was instituted for the young chiefs. It grew out of the fact that the old chiefs were rapidly disappearing, and that in the change, of times, the nation could no longer be ruled by ignorant men, whatever their rank.  , It  was obvious to the chiefs, themselves, that their children must be educated, or not inherit the consideration and authority of their fathers. Heretofore the, chief men had not been willing to have their children deprived of that train of attendants, which they had regarded as essential for persons of their standing. But they now saw the necessity of a good education, and of dispensing, with this train, even in the case of children belonging to the highest rank.  They therefore assented  to the plan  of having their children taken into the family of a missionary; and, Mr. and Mrs. Cooke were the persons of their choice. A suitable house was erected, and the late Hon. John Ii, an intelligent and faithful member of the native, church - since a judge in the Supreme Court of the Islands, and more recently, and till the close of his life, Acting pastor of the church at Ewa, -was appointed assistant guardian, to be aided by his wife, a person of like character. The school was liked by the parents. The king, on one
1 Tracy's History, p. 408

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WHO WERE EDUCATED THERE.
occasion, when surveying the happy group of pupils, and noticing their improvement, said to them: "I wish my lot had been like yours. I deeply regret the foolish manner in which I spent the years of my youth." The government at length assumed the support of the school, which contained fourteen young chiefs of both sexes. Two of them have since reigned as kings, and one there.
(Emma) as queen ;, the education of those three royal persons having been obtained at this school.
When at the Islands in 1863 {1863/00/00}, I saw no ladies more accomplished than Queen Emma, and another lady, also educated at this institution, then the wife of a highly respectable American  resident at Honolulu. But the circumstances of the pupils were not favorable to permanent religious impressions.

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CHAPTER XXI.
REMARKABLE GROWTH OF THE CHURCHES.
1825-1870. {1825/00/00} - {1870/00/00}
	Sources of information.  FROM the year 1837 {1837/00/00}  till the author's official visit to the Islands in 1863 {1863/00/00} , - when the large mission   churches began to be divided into
smaller ones, with the expectation of placing each  under a native pastor, - the mission was accustomed to send to the Missionary House annual tabular
views,, of the several churches. These furnish a striking illustration of the power of divine grace on those Islands; and I have thought it worth while to
bring the facts therein contained into a single tabular view. 
Reasons for a tabular view.  Without some such exhibition of the growth of the churches through the entire . period, we cannot properly estimate the extent and value of the religious influence exerted on the Sandwich Islands, nor the degree of discretion exercised by our missionary brethren. The table will show that, if the great awakening did not extend in its more active form beyond the year 1840 {1840/00/00}, the fruits of it were largely gathered after that time, and also that religion was frequently revived in subsequent years. There is probably no great district of our own country that, for so long a time, has had such accessions to its churches in proportion to the population.
Description of the table.  The table gives the number admitted to each of  the station  churches, in each year from  1837 {1837/00/00}  to 1863 {1863/00/00} inclusive; that is, for twenty

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RESULTS OF THE TABULAR VIEW.	165
six years. The first column  states the admissions during the twelve years preceding 1838 {1838/00/00} ; and the last shows (according to a careful revision made in 1863 {1863/00/00}), what was the whole number received into each of the churches, and the grand total down  to that time. To this the footing up of the yearly admissions, as they are given in the table, nearly agrees. The sum total of admissions to 1863 {1863/00/00} was fifty thousand eight hundred and eighty-one; and through fifty years to 1870 {1870/00/00} it was fifty-five thousand three hundred.1
Results of the tabular view. It hence appears, that in the twelve years preceding 1838 {1838/00/00}, one thousand one hundred and  sixty-eight hopeful converts were gathered into thirteen churches. The number received into twenty churches in the twenty-six years following 1837 {1837/00/00}, was forty-nine thousand seven hundred and
thirteen, which is an annual average of about nineteen hundred. The average in the last, twelve of  these years exceeds a thousand,. The reader will see  reason to believe, that very many of, the converts of 1838 {1838/00/00} and 1839 {1839/00/00} as at Kohala, Kailua., Kaawaloa, Kau, Wailuku, Kaluaaha, and Honolulu - were kept on probation one, two, or three years.
1 The footing up of the admissions each year to 1863 {1863/00/00}, is 51,146 	                                                                                         
 The corrected estimate is	 	50,881
Excess     	        265  	, 

	The actual excess must have been somewhat larger, since it appears from
the tables, that some of the churches occasionally failed to report their admissions. The yearly additions, subsequent to 1863 {1863/00/00}, were as follows: for
1864, 384; for 1865, 347; for 1866, 583; for 1867, 735; for 1868, 827; for
1869, 884; for 1870, 689; or 4,449; making a total of 55,300. The report
of the Evangelical Association for 1870, states the number of church members at 14,850. This was after a careful revision, at that time, by the pastors. The reduction had been going on for several years, and is one of the
indications of decline in the Hawaiian population of the Islands.

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Admissions to the Churches [see  image for details of tabular data;  Number of admissions to 20 churches on Hawaii, Maui, Molokai, Oahu and Kauai by year from {1825/00/00} through {1851/00/00}
 
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Admissions to the Churches (Continued). [see image for details of tabular data.  Number of admissions to 20 churches on Hawaii, Maui, Molokai, Oahu and Kauai by year from {1852/00/00} through {1863/00/00} and total number from beginning. (50,881)

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168	CONVERSION OF THE YOUNG.
The number admitted to the churches in 1843 {1843/00/00}, was five, thousand two, hundred and ninety-six, a greater number than in any preceding year save 1839 {1839/00/00} .
Conversion of the young.  Up to the time of this awakening, the churches contained very few Young people, but . nearly six hundred children  and youth were reported as converts in the year 1838 {1838/00/00}, and the steady accessions to the churches during many subsequent years render it very probable that the children received, in one way and another, what may be regarded, under the circumstances, as a Christian education.
Admissions to particular churches. The accessions to the local churches, in the last fifteen years embraced in the tabular view, are worthy of special note. On the island of Hawaii, we may instance Hilo, which received four hundred and forty-two in 1853 {1853/00/00}; Kailua, two hundred and seventy-three in the same year; and Kaawaloa, one 
hundred and ninety-five in the year preceding. On Maui, Hana received two hundred and fifty-nine in 1847 {1847/00/00}; Wailuku, three hundred and six in 1854 {1854/00/00}; Kaanapali, two hundred and forty-eight in 1855 {1855/00/00}; Lahaina, one hundred and three in 1859 {1859/00/00}; and Kaluaaha, on Molokai,, one hundred and sixty-two in 1848 {1848/00/00}. On Oahu, Ewa received four hundred and eleven in 1847 {1847/00/00} ; Waialua, one hundred and twentyfour in 1854 {1854/00/00}; and Honolulu, five hundred and sixtythree in 1861 {1861/00/00}. On Kauai, Koloa received one hundred and two in 1861 {1861/00/00}; Waioli, one hundred and sixty in 1862 {1862/00/00}; and Waimea, one hundred and twenty-four in 1853 {1853/00/00}.
Losses by excommunication and otherwise.  The church members in 1863 {1863/00/00} , were nineteen thousand six hundred and seventy-nine, and eighteen thousand eight hundred and forty-eight had then  died in the fellowship of the church.

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WAS THE NATION THEN CHRISTIANIZED? 169
If we subtract the, sum of these two numbers from the grand total of admissions, it leaves as many as twelve thousand somehow lost to the churches. Of these almost three thousand were from the church at Waimea, on Hawaii, which had still one thousand seven hundred and fifty-six members in regular standing. The church -at Hilo, previous to the, year 1863 {1863/00/00} , had received:eleven thousand four, hundred and ninety-one on profession, of faith, but had excommunicated less than five hundred. That church had, lost six thousand five hundred and thirty-five by death, and then had four thousand three hundred and eighty-three members in regular standing.  Discipline, in most of the churches, was very strict. Abating the large number at Waimea on Hawaii, the losses by excommunication and otherwise do not exceed what might reasonably have been expected, averaged for so ,many years, in so many and ,such large churches; Considering, moreover, the anxiety. of the natives to become members of the church, and their ignorance, fickleness, and deceptive character.
Was the nation Christianized?	It was a question difficult to resolve satisfactorily, whether the people of the Sandwich Islands might be represented as nationally Christianized at the close of the great awakening.  There was not then, nor was there for a score of years afterwards, a well defined opinion in the Christian community, at home as to what constitutes a national conversion to Christianity. Yet it was true of the Islands at that time, that the constitution, laws, institutions, and religious professions were as decidedly Christian as in any of the older nations of Christendom. There was no other acknowledged

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170	IMPERFECTLY CHRISTIANIZED.
religion, no other acknowledged worship. They had  the Sabbath, Christian churches, and a Christian ministry; and their literature, so far as they had any,
was almost wholly Christian. Theirs were some of the largest churches in the world, and as great a proportion of the people attending the Sabbath worship, as in any Christian nation. On the other hand, the people as a body, including the greater part of the church-members, had only a partial engrafting of civilization. upon their Christianity.  They were rude in their dwellings and their social
habits, and were sadly wanting in industry and thrift, in judgment' and decision of character, and were yet painfully liable to the national sin, which was still wasting them as a people.
Not fully entitled to take rank in Christendom. We must probably admit, that whatever right the Hawaiian  churches of 1841 {1841/00/00} might claim to  the Christian name, - and they, doubtless,
were fully entitled to it, -the nation, as such, could not properly be allowed to take rank in Christendom as a Christian nation. Scarcely, twenty years had passed since they were barbarous pagans. Their moral,. social, and civil elevation was not yet sufficient to entitle them to such a recognition. Nor were the churches at home prepared to admit it. 
The Board slow to recognize the national conversion.  At the annual meeting of the American Board in Cincinnati, as late as 1853 {1853/00/00}, the Prudential Committee ventured upon a somewhat jubilant announcement, that the Sandwich Islands had been Christianized; but so unprepared was even the Board, at that time, for appreciating and receiving such intelligence, that the announcement awakened no apparent interest; nor does the fact seem, to have been generally credited by the Board until ten years later.

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IMPERFECT CHURCH DEVELOPMENT. 171
Imperfect church development.  The ,island churches were in their primitive condition as late as 1863 {1863/00/00}. All their centres were .at the missionary stations, missionaries were, for the most part, the pastors, and but few natives were professedly training for the pastoral office. The important discovery had scarcely then been made, that self-governed, self-reliant churches are scarcely a, possibility among the   heathen, without pastors of the same race. Nor was it till quite recently, that the missionaries were fully prepared to enter on a vigorous course, of measures for putting the native churches on an independent footing. Churches formed as those at the Islands had been, and so much under the direction of missionaries as they were, could do comparatively little to educate the nation for self-government in its civil departments; except only as they inculcated the principles of justice, equity, and mercy.

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CHAPTER XXII.
GROWTH OF THE CIVIL COMMUNITY.
1838-1842. {1838/00/00} -{1842/00/00}

A constitution adopted.  MR. Richards, soon after entering upon  his official duties, delivered a course of lectures, to the chiefs on political economy and the general science of government. From the ideas thus obtained, a constitution was drawn up, based upon their old forms, and published in 1840 {1840/00/00}. It is an interesting, fact that, although this constitution greatly restricts the power of both king and chiefs, it was adopted unanimously. In comparison with the past, the progress of the nation was now more rapid. The liberal policy of other nations, and whatever of their forms could with propriety be transplanted, were embodied in the constitution  and laws, but on  a scale commensurate with the feebleness and youth of the, nation., The penal code 'was greatly improved; primary courts and courts of appeal were established; the Jury system was adopted. Sufficient was done to benefit greatly the position of  natives and foreigners. Taxation was rendered, more equal, and lighter; encouragement was proffered to industry, and to the increase of population; an enlightened public school system, was organized. Imperfect as the system may appear to the critical eyes of a superior civilization , it was yet in advance of the

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PROPERTY IN THE LANDS.	173
condition of the people. Wherever it operated fairly and systematically, much good was effected, and it served to prepare the way for more important changes.1
Property in the lands. The common people could now become owners of land in fee-simple. But their extreme poverty, and want of skill were in the way of their becoming purchasers. So far as was possible, they received the counsel and aid of their missionary fathers. In one year, through the agency of a single missionary, seven thousand. acres of pasture, and several hundred acres of arable land, were secured to a great number of poor people in the northern district of Oahu. A commission was appointed by the government to settle land titles; and, before the close of 1852 {1852/00/00}, the claims of nearly all the people of the Islands had been investigated. The titles thus obtained were never to be questioned, even by the highest courts; and would invest the people with rights before unknown on any of the Islands, scarcely, even by the highest chiefs . An impulse was thus given to the erection of better dwellings, and to a better cultivation of the soil, as, was soon manifested throughout the Islands.
Enforcement of law. An impressive lesson, teaching the people that the laws were more than mere recommendations, was the execution of a chief, for the murder of his wife. He was put on trial, pronounced guilty by a native jury, and suffered the full penalty of the law, which was death by hanging. A similar lesson was taught to foreigners, by a fine imposed on the English consul for riotous conduct.
The Laplace treaty had proved so injurious to the
	1 Jarves's History, p. 171.

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174	THE KING AND TEMPERANCE.
	cause of temperance, that a movement to arrest the  was simultaneously made among the  chiefs, without concert, at Honolulu and at Lahaina. 
The king and temperance.  The king was at the latter place, and he and the chiefs who were with him formed a temperance society. On putting his name, to the pledge, be said: "I am one who wish to sign this pledge. Not, however, on account of the address we have just heard (referring to an address by Mr. Baldwin), but I thought of it before, and the evil of drinking rum was clear to me. Here is the reason why I thought it an evil. I am constituted a father to the People, and the kingdom, and it belongs to me to regulate all the other chiefs. I have therefore become really ashamed, and I can no longer persist in rum drinking.. This is the reason why I subscribe my name to this pledge."
General temperance movement.  Two days previous to this, a large temperance meeting was held at Honolulu, and Governor Kekaunaoa, and several other chiefs, with some hundreds of the common, people, took the pledge. In addition to this, about seven hundred children belonging to the first parish in Honolulu, then under the care of Dr. Armstrong, formed a " cold-water army," and took the pledge as teetotalers, with much zeal for the cause. Their motto was, " Water only; away with that which intoxicates." The restraints of law having been weakened by French interference, it was deemed the more necessary to create a public sentiment. This was in March, 1842 {1842/03/00}. Writing from Honolulu in the October {1842/10/00}. following, Dr. Armstrong declares, that he had known only three cases of drunkenness among the natives since April {1842/04/00}, and it was	as much as a

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175 		DEATH OF HOAPILI
native's character was worth to be seen drinking a glass of rum. He also represents the king as frequently addressing temperance meetings.
Death of Hoapili.  Hoapili, the aged governor of Maui, and the highest among the living male chiefs, next to the king, died in the first month of 1840 {1840/01/00}. He was among the earliest converts on Maui, and was a, striking monument of the, grace' of God. He excelled all his compeers in his humble faith, his attachment to the word and house of God, and his patriotic devotion to the interests of his country, both as a magistrate and a citizen of Zion. 
His character.  Those who saw him while awaiting - the summons of death, were affected by the interest he manifested in his prospects beyond the grave. His hopes rested humbly but confidently on the righteousness of the Lord Jesus, his all-sufficient Saviour. Ten days before his death, he requested to be carried to the house of God, a privilege he longed once more to enjoy. His last interview with the king was tender and affecting. After conversing in a dignified manner concerning his own departure, and entreating the king to become a Christian man, he became much affected, and laying his hand on the lap of the king, burst into a flood of tears. He strictly prohibited wailing on the occasion of his death, and requested that his grave might be near that of Mr. McDonald, a member of the mission who had died in the previous year; and these injunctions were strictly complied with.
Time for a reaction.  The time had now come to look for some reaction in the community; to expect those who had been affected in the great awakening, but not truly converted, to fall away; those who had

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POPERY AND INTEMPERANCE.
counterfeited piety, to throw off the mask ; and those Christians whose zeal had outrun their other graces, to relax their efforts, and become lukewarm and careless. The reaction was aided by the united power of popery and intemperance. There was more or less of revival, however, at all the stations on Hawaii, and at some places on the other islands.
Alliance of popery and intemperance.  Popery and intemperance rendered each other important aid. The priests aided the grog  shops, by teaching the lawfulness of alcoholic drinks: and the shops nourished, an appetite which made people love such preaching, and follow the, preachers. In some parts of Oahu, the natives began to' manufacture a kind of whiskey. Fanaticism of the grossest form lent its aid. One man on Oahu pretended to be the Messiah, and obtained followers. Some pretended to be possessed of devils, and one  to cast out devils by a variety of incantations. Universalism and infidelity showed themselves; heathen songs and sports were resumed. All these forms of error, folly, and vice belonged to one party, and composed a grand anti-protestant influence, of which popery was the exciter and leader. A bishop and three priests arrived early in the year, and three more priests and some lay, assistants in November. 
Anti-protestant movement.  They made vigorous efforts to obtain  converts, especially on Oahu, and in the western and northern part of Hawaii; but were less successful than they expected to be, and indeed less than they thought they were. Hundreds of apparent converts left them before the end of the year. 
It is unsuccessful.  At Kailua, they were deliberately cheated. A large number of natives, acting in concert, joined under a fictitious name. Having

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UNITED STATES  EXPLORING SQUADRON. 		177
gratified their curiosity by seeing " the pope and the images " to the best advantage, they disappeared, and when the priests inquired for them' no such persons could be found. In all parts of the Islands, those who witnessed the Roman Catholic worship generally agreed that it was idolatry; a religion of the same kind, essentially, with that which they had practiced in the days of Kamehameha the Great. David Malo, one of the most intelligent of the natives, made the tour of Oahu for the purpose of lecturing on the subject, for which his intimate knowledge of the old idolatry admirably qualified him. When the priest insisted that their use of images was not exactly worship, the natives quoted from the second commandment, " Thou shalt not bow down unto them." The bowing down could neither be denied, nor explained away to the satisfaction of the people. But very few members of the churches became their followers. Even those who were under censure, very generally rejected them .1
United States Exploring Squadron.  The visit of the United States Exploring Squadron in September  1840 {1840/09/00}, under Commodore Wilkes, continued two months or more, and was an advantage to the Islands. Captain Hudson was a pious man, and repeatedly addressed congregations of natives, and with good effect. The general deportment, both of the officers and the scientific corps, was such as to strengthen every good influence; and the " Narrative of the Exploring Expedition " by Commodore Wilkes, published after his return, contains much valuable information concerning the mission. An outlay, moreover, of sixty thousand dollars by the squadron, while at the Islands, for the 			                            1 Tracy's History, p. 439.
12

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178	A PROHIBITORY LAW.
supply of its wants, did something to mitigate the embarrassment occasioned by Captain Laplace's oppressive levy on the government. The commodore set himself zealously against the late demoralizing influence of the French man-of-war; and, at his recommendation and that of his officers and the American consul, the king published a law,  prohibiting his subjects from the manufacture and use of intoxicating drinks. The evil was thus greatly checked; though not until after there had been sad confirmation of the truth, that reformed drunkards do not easily resist the intoxicating cup, when it is pressed to their lips. 	
A prohibitory law. The most effectual check, however, in the vicinity of Honolulu, was a new outpouring of the Holy Spirit at Ewa, after a day of humiliation and prayer. The house of God was again filled. 
Revival at Ewa. Many backsliders returned to their duty, and many who had appeared hopeful during the late revival and had afterwards lost their seriousness, were again awakened. Prayer-meetings were established in every neighborhood, and the study of the missionary was often thronged by persons desirous of conversing with him on the subject of religion.  
A stop was thus put to the progress of drunkenness and other vices, that were.beginning to prevail, and great numbers were brought to the house of God, who, had long neglected divine worship.
Unexpected result of good laws.  The elevation of the common schools by means of a supply of teachers from Lahainaluna, suffered an unexpected check from the operation of the new code of laws. These laws very properly made every native master of his own earnings., except so much as went to pay his taxes. One of

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DEATH OF HOAPILIWAHINE.			179
the first consequences of this freedom was, that the teachers began to fail of their support. To remedy this evil, a law was enacted requiring all children, over four and under fourteen years of age, to attend school five days every week; and a piece of land was set apart in each school district for the support of the, teacher. Upon this land every man was required to labor nine days in, the year; three of the days to be taken from   the king's time, three from, that, of the local chiefs, and three from his own. Under this law, the number of schools rapidly increased.
Death of Hoapiliwahine.  The decease of Hoapiliwahine occurred at Lahaina in the first month of 1842 {1842/01/00}. She was the widow of Hoapili, who died just two years before, and a sister of Kaahumanu. She was indeed a mother in  Israel. , For fifteen  years her heart and hand had been in every good work, and her name was precious to, all on the Islands who loved the cause  of  Christ. Very many of the poor and needy, mourned her loss as that of a parent ;and the members of the mission felt bereaved. of one who was always a tender-hearted friend.
New missionaries.  The eighth and ninth reinforcements arrived in the time now under review, consisting of  the Rev. Messrs. Bond, Dole, Paris, Rowell, and J. W. Smith, and Mr. Rice, as teacher. The last named clergyman was also a physician.
The national education.  I now give a summary view of the means The national employed in 1842 {1842/00/00}, for educating the nation. 
Lahainaluna seminary.  The seminary at Lahainaluna - opened as a self ,supporting school for adults in 1831 {1831/00/00}, and  in 1837 {1837/00/00} made a boarding-school for children .from seven. to twelve, and for youth from twelve to twenty years of age - had, been furnished with ample

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180	 FEMALE BOARDING-SCHOOL.
buildings by the American Board. The principal building had been enlarged and greatly improved, and furnished with apparatus, and houses had been erected for a printing-office, and for three ordained ,married teachers. These buildings, with dormitories for more than a hundred students, formed a village of some interest. There were one hundred and seven pupils. Of its graduates, one hundred and forty-four were then living; and of these one hundred and five were teachers, thirty-five were officers of government, seventy-three were church members in regular and nine were officers of churches. There was a small theological class  in the seminary.
Female boarding school.   The female boarding-school at Wailuku on Maui,
under the care of  Mr. and Mrs. Bailey and Miss Ogden, had sixty pupils. They were instructed, not only in Christian truth, 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. At daylight the pupils repaired to their gardens, where they exercised till half past six, when they were called to, prayers. They breakfasted at seven, and after that were employed for an hour in putting their, rooms in order. From nine to eleven was spent in study and recitation. The next half hour they spent as they pleased, From half past eleven to twelve, they bathed and prepared their dinners. From dinner until two was at their own disposal, and much of it was spent in study. , From two till four, they gave attention to spinning, weaving, sewing, knitting, making mats, etc., under the instruction of Miss Ogden. From four to five, they devoted

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OTHER BOARDING-SCHOOLS.	181
to exercise, had supper at five, and the remainder of the day was at their own disposal. At the evening devotions they recited the " Daily Food" and received such religious instruction as seemed appropriate. During the year, five of ' the girls were married to graduates of Lahainaluna.
Other boarding schools.  There were two boarding-schools at Hilo, one
under the care of Mr. and Mrs. Lyman, commenced in 1837 {1837/00/00}, having from thirty to sixty boys, preparing generally for the Lahainaluna seminary; the other for girls, commenced by Mrs. Coan in 1839 {1839/00/00}, taught by her, and sustained by her, with such aid as she could obtain from the
pupils and their parents, and from other natives. The annual expenses of this school were about four hundred dollars. The scholars, of whom there were
twenty, were taught the common branches, and the school was easily governed, and repeatedly enjoyed the special influences of the Holy Spirit.
Manual labor school.  At Waialua, on the, northern side of Oahu, was a manual labor boarding school for boys, with from fifteen to twenty pupils. It was A successful experiment, but was brought to a close
after a few years by the lamented deaths of Mr. and Mrs. Locke, with whom it originated.
School for teachers.  At Waioli, on Kauai, there was a select school, for educating teachers, under the care of Mr. and Mrs. Johnson. This was partly a manual labor school. The pupils numbered from thirty-five to seventy-five, and many of them were boarded by native church members.
Select schools.  Select schools were maintained at nearly all the stations, to train teachers, and to show how schools should be taught. .Mr. and

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182 SCHOOL FOR MISSIONARIES' CHILDREN.

Mrs. Knapp were at the head of one such school at Honolulu, in a first-rate school-house built by the natives.
School for children of missionaries.  In  1841 {1841/00/00}, the American Board opened a school for the children of missionaries at Punahou,  about two miles from the harbor of Honolulu, and placed it under the care of Mr. and Mrs. Dole.
Common schools.  The number of common schools was three hundred and fifty-seven, and of pupils, eight thousand and thirty-four. They were languishing early in the year, from the fact that the rewards of labor in almost every other department of industry were becoming more sure to Hawaiians, with no corresponding increase in that of education.  The teachers could not be expected to be uninfluenced by this state of things; many of them left their work, and at length government took the common schools under its support and direction,  and provided by law for the attendance of the children, and for a more liberal and regular support of the teachers.
Sabbath schools.  It should be added, that Sabbath-schools were  taught at all the stations, and were attended by great numbers, both of adults and children. The care and instruction of these schools devolved chiefly on the missionaries; but they were aided by many of the more intelligent native church members, and in some instances these had the entire charge of large successful schools.

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CHAPTER XXIII.
KAPIOLANI, HEROINE OF THE VOLCANO.
1841. {1841/00/00}
Her residence.  KAAWALOA, the residence of Kapiolani, was on the northern shore of Kealakekua Bay, where Captain  Cook was killed in  1779 {1779/00/00}. Mr. Ely, and after him Mr. Ruggles, resided there; but Mr. Ruggles removed to a more desirable abode for a missionary and his family, about two miles back from the bay. The chiefs and people then made a road from thence to the bay, and erected there a convenient house of worship. The site is one, of the pleasantest on the Islands, at least two thousand feet above the ocean, fanned by the sea breeze during the heat of the day, and by the land wind at night. The, soil is fertile, and produces grapes, figs, pomegranates, oranges, guavas, coffee, and other tropical fruits.
Death and character of Naihe.  Naihe died in November, 1831 {1831/"/00}, nearly ten years before his wife. He belonged to the race of chiefs, and sometimes was spoken of as " the national orator; " why, I do not know. When Kuakini was sent to Oahu, early in  1831 {1831/00/00}, to suppress the insurrectionary movements on that island, he made Naihe temporary governor of Hawaii, but near the close of the year he died suddenly of paralysis. Naihe had been more conservative than his

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184	EARLY HISTORY OF KAPIOLANI.
compeers, and slow to renounce the idolatry of his ancestors, but refused to aid those who made war in its defense. When Kapiolani, in her zeal for the new religion, decided to invade the regions of Pele, he advised against it' but left her free to act on her own discretion. When  Kaahumanu wished to put the bones of the deified kings into coffins, and bury them in the earth out of the way of the superstitious people, Naihe, a resident in that region, had no boards to spare for that purpose, but his wife came promptly to her aid. At length the gospel appeared to gain the control of his heart, and he became a firm  and steady supporter of good morals and religion. As a magistrate, he was firm in executing the laws, which were enforced by his example, as well as by his authority. The mission pronounced him an affectionate brother, an able counselor, and a valuable coadjutor in the support of schools and other means of planting the institutions of the gospel.
Early history of Kapiolani.  Kapiolani was a descendant of one of the ancient Hawaiian kings. Her landed possessions bordered on the beautiful waters of Kealakekua Bay, and rose into the woodlands of Mauna Loa. In early life she is said to have been intemperate; and, for a year or more after her first acquaintance With the missionaries, she lived with two husbands, according to the pagan custom with persons of her rank;. Following the example of Keopuolani , as soon  as she became similarly enlightened, she separated herself from the younger of the two. The mission families were objects of curiosity to the people from the time of their first landing at Kailua, which was about sixteen miles north of Kaawaloa;

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HER RESIDENCE AT HONOLULU.	185
and many came to see them, even from more distant places. Kapiolani was among their more frequent visitors, coming with her husband, in their well manned double canoe. Even then, her sprightly, inquisitive mind made her interesting, and she soon seized upon the outlines of the gospel.
Her residence at Honolulu.  The removal of Mr. and Mrs. Thurston to Honolulu, already mentioned, in consequence of the withdrawal of the royal family from Kailua, induced Naihe and Kapiolani to remove also, and they remained at Honolulu till the spring of 1823 {1823/00/00}. While there, Kapiolani was much enlightened and benefited by her intercourse with the missionaries. When the first reinforcement arrived, she urged the claims, both of Kailua and of her own Kaawaloa, as stations; and great was her joy at the prospect that both places would soon be occupied.
Reception of a missionary. In anticipation of this event,   Kapiolani began, immediately on her return, to erect a thatched house of worship down on the shore, like one -which Kuakini had erected at Kailua, and she became almost impatient at the unavoidable delay of Mr. and Mrs. Ely. Though her husband did not yet fully sympathize with her in these matters, he did not refuse cooperation; and the old chief Kamakau seems to have been more advanced in the Christian life than herself. The house of worship was dedicated on the last day of February, 1824 {1824/02/00}. Mr. Thurston preaching on the occasion to a large attentive audience and Mr. and Mrs. Ely arrived soon after, and found that a house had been built for their accommodation, and received also a pledge from the friendly chiefs of vegetables and

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186	HER APPEARANCE IN SICKNESS
fresh water, free of expense, which had to be brought from a distance.
	Her appearance in sickness.  In July, Kapiolani had a painful illness. When  Mr. Ely expressed anxiety for her recovery,  her reply was: "I wish to suffer the will of God patiently. If it be his will, I desire to depart and be with Christ.' Then I shall be free from sin. Once I greatly feared death, but Christ has taken away its sting." From this sickness she recovered; and a call she made at Mr. Ely's soon afterward, will illustrate the character of her piety. She spoke with great interest of the state of man. " The heavens and earth," she said, "the sun, moon, and stars, the birds and fishes, the seas, mountains, valleys, and rocks, all combine to praise the Lord. .But where is man, poor, sinful man? He is mute. God has given him a mouth and knowledge, but man refuses to praise Him." As she spoke, she wept. Then she added: " We are dreadfully depraved. We are justly the objects of God's displeasure. We shall stand speechless at the bar of God ."
Visit to Lahaina.  Not long after her recovery, Kapiolani made a visit of a month at Lahaina, where Mr. Richards was then residing. Her habit was to make a daily call on him and his wife. Her nature was eminently social, and seems to have been remarkably sanctified by grace. Speaking of public worship, one Sabbath evening, she said: "I love to go to the house of God, for there I forget the world. When among the chiefs, I hear so much about money, and cloth, and land, and ships, and bargains, that I wish to go where I can  hear of God, and Christ, and heaven." , She continued: " When I

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VISIT TO THE VOLCANO.	187
hear preaching about Jesus Christ, my spirit goes out to him; and when I hear about God, my spirit goes to God; and when I hear about heaven, my spirit goes up to heaven. It goes and comes, and then it goes again, and thus it continues to do." She then  inquired, with earnestness, whether Mr. Richards did not think she had two souls, saying that it seemed to her she had. one good soul, and one bad one. " One says God is very good, and it loves God, prays to Him, and loves Jesus Christ, and loves preaching, and loves to talk about good things. The other one says it does no good to pray to God, and to go to meeting, and keep the Sabbath."
	"We shall long remember the last evening that we enjoyed her society,' wrote Mr. Richards. " She was expecting soon to return to Hawaii, and I therefore invited her to take tea and spend the evening with us. She came with Keameamahi, who is also one of our best friends,. Honorii and Pupuhi joined the circle.  The evening was not spent in general conversation. Kapiolani was pleased with nothing that would not   come home to the heart. Many enlightened Christians, after leaving a pious circle, would blush at their own coldness could they but
have seen how anxious this chief was to spend her last evening in the best manner possible. At the close of the evening we sung the translation of the hymn, I Wake, Isles of the South,' and then parted with prayer."
Visit to the volcano.  The visit of Kapiolani to the great crater of Kilauea ,it the close of 1825 {1825/00/00}, while on her way to the new missionary station at Hilo, deserves a special notice. The people living in sight

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188	IS WARNED. BY A PROPHETESS.
of this greatest of volcanoes, were more wedded to their heathen superstitions than those whose idols had been destroyed, and who were in frequent intercourse with foreigners. They daily sacrificed to Pele, the reputed goddess, supposed to have her dwelling in the fiery abyss, and occasionally her prophets wandered into more civilized districts, denouncing an awful retribution for the general apostasy. The spell of this superstition was best broken, perhaps, by a bold intervention on the part of some native of rank and character, and Kapiolani became the honored instrument for this purpose.
Determines to brave the wrath of the goddess. Hearing at Kaawaloa that missionaries had commenced a station at Hilo, Kapiolani resolved to visit them, though her visit involved a journey on foot of more than a hundred 'miles, over a rough and most fatiguing way. And as Kilauea was on the route, it was her purpose, after reaching it, to give practical demonstration, of her own belief, that Jehovah is the only God of the volcano. In this act of Christian heroism, she rose far above the ideas and sentiments of her countrymen, and indeed of her own husband Naihe, who sought to dissuade her from what appeared to them all so rash an enterprise. The destruction of the tabu and the idol's had not given the   people a new religion  . On her way, she was accosted by multitudes, and entreated not to proceed, lest the goddess -of the volcano should be provoked to destroy her. Her answer was: " If I am destroyed, you may all believe in Pele ; but if I am not, then you must all turn to the palapala." 
Is warned by a prophetess of Pele.   In approaching the region of the. volcano,
a prophetess she was met by a prophetess of Pele, who

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WHO IS SILENCED.	189
warned her not to proceed, lest the goddess should come out against her. " And who are you? " said Kapiolani. One in whom the god dwells," was the reply. Then," said Kapiolani, " you are wise, and can teach me; come, sit down." As she hesitated, Kapiolani commanded, and she obeyed. Food was offered her, but she said she was a god, and did not eat. She held a piece of tapa in her hand, which she said was a letter from Pele. " Read it, said Kapiolani. She was reluctant, but when forced to comply, with unexpected presence of mind she held her cloth before her eyes, and poured forth a torrent of unintelligible sounds, which she would have them believe were in, the dialect of the ancient Pele.
, Kapiolani then produced her Christian books, and said to the impostor, " You have pretended to deliver a message from your god, which none of us can understand; I too have a palapala, 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, and works, and will of the great Jehovah, the true God, and to Jesus Christ, as the Saviour of the lost.
Who is silences.   The prophetess held down her head, and said the god had left her, and she could make no reply. Being again invited to eat, she no longer refused.
Descends into the crater.  Kapiolani was met by Mr. Goodrich at the crater, who had heard of her intended visit to the volcano, and had come from Hilo, about thirty miles distant. She was glad to see him, and, with her company of about eighty, and Mr. Goodrich, to the crater. she descended some hundreds of feet to the black ledge in  the crater, and there, amid some of the 

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190	HER CONDUCT IN THE VOLCANO.
Her conduct in the volcano. most terrible natural phenomena on the earth's surface, which had ever been appalling to her countrymen, she ate the berries consecrated to Pele, and threw stones in to the seething mass. Then she calmly addressed her company: " Jehovah," she said, " is my God. He kindled these fires. I fear not Pele. Should I perish by her anger, then you may fear her power. But if Jehovah save me, when breaking her tabus, then must you fear and serve Jehovah. The gods of Hawaii are vain. Great is the goodness of Jehovah in sending missionaries to turn us from these vanities to the living God." They then united in a hymn. of praise, and bowed in prayer to Jehovah, the Creator and Governor of the world.
Her Christian heroism.  There was rare moral heroism in this act of Kapiolani- When, a few years since, the writer stood by this grandest of volcanoes, and saw the mass of molten lava upheaving and surging over the breadth of half a mile, through the agency of an unseen power, and beheld a group of. Christian native attendants seated thoughtfully by themselves on the verge of the abyss, he would not have deemed it strange if even they had some lingerings of the old superstitious fears, though  this was  almost forty years after the visit of Kapiolani.
Admission to the church.  Mr. Ely must have exercised an excessive caution  in receiving native converts into the church,  since Kapiolani was not admitted until after this visit. The reception of Kamakau, the old chief already mentioned, was still later. So late as the close of 1826 {1826/00/00}, Naihe was not an    accepted candidate for admission, though believed to be not far from the kingdom of heaven.

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HER DOMESTIC LIFE.	191
Of Kapiolani, Mr. Ely speaks in strong terms of commendation. " She is, indeed," he says, "a mother in Israel. No Woman on the Islands, probably, appears better than she; and perhaps there is no one who has so wholly given himself up to the influence and obedience of the gospel. I am never at a loss where to find her in any difficulty. She has a steady, firm, decided attachment to the gospel, and a ready adherence to its precepts marks her conduct. Her house is fitted up in a very decent style, and is kept neat and comfortable. And her hands are daily employed in some useful work."
Her domestic life.  The village of Kaawaloa, where this noble woman so adorned her Christian profession , was  situated on a bed of lava forming a plain of from half a mile to a mile and a half in length, southeast of which are the deep and quiet waters of Kealakekua Bay, and southwest the ocean. A precipice of singular appearance rises hundreds of "feet on, the northeast, and you perceive that it was once a lofty cataract of molten lava, by  which the plain was formed. The arable lands are above and beyond the precipice, and a road chiefly of modern construction now descends along the face of the precipice, to the landing below. When Kapiolani built the stone house still standing in the beautiful region two miles above Kaawaloa, near where the house of the Rev. Mr. Paris is now located, is not known to the writer. He only knows that she removed to that place to accommodate Mr. Ruggles, the successor of Mr. Ely, whose health required a milder temperature than could be found on the black lava of the shore.
It was in the village on the plain below, near the sea-shore, that Naihe and Kapiolani resided when

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192 HOW SHE ENTERTAINED HER GUESTS.
they entertained Captain Finch, of the U.S. ship Vincennes, and the Rev. Charles S. Stewart, in the autumn of 1829 {1829/00/00}; and there we shall see Kapiolani as she was at her own home. The writer imagines that, in the year 1863 {1863/00/00}, he saw some of the forsaken remains of her dwelling. Her house was a spacious building, inclosed in a neat court by a palisade fence and painted gate, from whence she issued to meet them with the air of a dignified matron, her amiable and benignant face beaming with joy. I can do no less than quote the expressive language of Dr. Stewart.
How she entertained her guests.  " This chief," he says, " more than any other, perhaps, has won our respect and sincere friendship. She is so intelligent, so amiable ,so lady-like in her whole character, that no one can become acquainted with her, without feelings of more than ordinary interest and respect; and from all we had known of her, we were not surprised to find the establishment she dwells in equal, if not superior, to any we had before seen - handsomely arranged, well furnished, and neatly kept; with a sitting-room, or hall, in which a nobleman, in such a climate, might be happy to lounge; and bedrooms adjoining. where, in addition to couches which the most fastidious would unhesitatingly occupy, are found - mirrors and toilet-tables fitted for the dressing-room of a modern belle.
" It was near tea-time, and in the centre of the hall a large table was laid in a handsome service of china; and, after a short stroll in the hamlet, and the rehearsal of the tragedy of Captain Cook's death on the rocks at the edge of, the water into which he fell, we surrounded it with greater delight than I

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AN INTERESTING SCENE.

had before experienced, in observing the improvement that has taken place in the domestic and social habits of the chiefs. Kapiolani presided at the tea-tray, and poured to us as good a cup of that grateful beverage as would have been furnished in a Parlor at home; while her husband, at the opposite end, served to those who chose to partake of them in an equally easy,   and gentleman-like manner, a pork-steak and mutton-chop, with nicely fried wheaten cakes. A kind of jumble, composed principally of eggs, sugar, and wheat-flour, made up
the entertainment. After the removal of these, a salver with a bottle of muscadine wine, glasses, and a pitcher of water was placed on the hospitable board. And every day we remained, similar generous entertainment was spread before various parties from our ship."
The Vincennes remained several days; and when, at the close; Captain Finch requested the Rev. Mr. Bingham, who had come with them from Honolulu, to express to Kapiolani the pleasure his visit had afforded him, and his thanks for, her hospitality and kindness, her reply was, that the  kindness of the visit had all been to herself, to the king and chiefs, and to the nation - " that he might have had some gratification in the visit, but he could have had no happiness like theirs; for our happiness," she exclaimed, clasping her hands and pressing them to her bosom, as she lifted her eyes, glistening with tears, to his, -our happiness is the joy of a captive just freed from prison!
An interesting scene.  The closing of this domestic scene was beautifully characteristic. Messrs. Stewart and Bingham were to embark in the Vincennes at a
13

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194 	HER DEATH.
late hour in the evening, and Kapiolani had engaged to send them on board in a canoe. Entering the principal house to take leave, they found the family at evening prayers. The parting scene, at midnight, is thus graphically described by Dr. Stewart: -
" The paddlers of the canoe had been aroused from their slumbers; other servants had lighted numerous brilliant torches of the candlenut, tied together in leaves, to accompany us to the water; and I was about giving my parting salutation, when not only Naihe, but Kapiolani also, said, ' No, not here, not here, but at the shore;' and, throwing a mantle around her, attended by her husband, she accompanied us to the surf, where, after many a warm grasp of the hand and a tearful blessing, she remained standing ,on a 'point of rock, in bold relief amid the glare of torchlight around her, exclaiming again and again, as we shoved off, ' Love to you, Mr. Stewart ' love to Mrs. Stewart! love to the captain, and to the king!' while her handkerchief was waved in repetition of the expression, long after her voice was lost in the dashing of the water, and till her figure was blended, in the distance, with the group by Which she was surrounded."
Her death.  That the years which intervened between the death of her husband and her own departure, were filled with- such acts of usefulness as comported with her state of widowhood, with her advancing years, and (as is probable) with a diminished income, is sufficiently evident in the notice of her death by the Rev. Mr. Forbes, then, and for some years, the missionary in that district. He wrote thus: " Our 'beloved friend and  mother  in Christ, Kapiolani, is gone, to her rest. She died May 5, 1841. {1841/05/05}

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HER  CHARACTER. 	195
Her end was one of peace, and with decided evidence that your missionaries have not labored in vain. For twenty-four hours and more preceding her death, she was delirious, owing to the violence of the disease, which fell on the brain. This nation has lost one of its brightest ornaments; and speaking thus I disparage no one.  Her character.   Her life was a continual evidence of  the elevating and purifying effects of the gospel. She was confessedly the most, decided Christian, the most civilized in her manners, and the most thoroughly read in her Bible, of all the chiefs this nation ever had; and it is saying no more than truth to assert, that her equal, in those respects, is not left in the nation . There may be those who had more external polish of manner, but none who combined her excellences. She is gone to her rest, and we at this station  will feel her loss the most. We cannot see how' it can be repaired."
The hand of God is to be acknowledged in the consistent, Christian life, for twenty years, of this child of a degraded paganism. Hers was the religion of the Puritans, and the pious reader will desire that all those islanders, from the highest to the lowest, may be like her.

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CHAPTER XXIV.
NATIONAL CALAMITIES OVERRULED.
1842-1846. {1842/00/00} - {1846/00/00}
	Premature diplomatic relations.  WE now Come to a period in the history of the mission, in which the infantile government  of the Islands was precipitated, by various causes, into premature diplomatic relations with some of the great powers of Christendom, and found no small difficulty in preserving an  independent existence.
Opposition of Romish priests.  The Romish missionaries were fully tolerated, but the sentiment of the nation was  against them, and against their religion. No prominent chief attached - himself to them, though numbers of the lower order, disaffected with their rulers, or hostile to the Protestant missionaries, became enrolled as their neophytes. Among these were the unruly spirits, who, in the days of Boki and Liliha, were for restoring in some, form the old idolatrous rites. The Romish priests complained of the government, particularly in regard to the school laws, and the laws concerning marriage. At first they went so far, as to remarry couples at their option, and their partisans refused to pay taxes for the public schools., They were encouraged in their seditious proceedings by the belief that France would sustain them; and the French consul, under the 

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DEMANDS BY A NAVAL OFFICER		197

same belief,  protested against restraint being put, even in the form of license, upon the traffic in ardent spirits.'
	Demands by a French naval officer.  While affairs were in this state, on the 23d of August, 1842 {1842/08/23} , the French corvette Embuscade, Captain Mallet, arrived at Honolulu. The captain refused the customary salutes, and immediately forwarded a letter to the king, with demands more arrogant than those of Laplace. Their purport sufficiently appears in the response of the king, which has a historic value, and was as follows:
	HONOLULU, September 4,1842. {1842/09/04}
To S. MALLET, Captain of the French sloop-of-war Embuscade.
The king's response.  "Greeting: We have received your letter dated the 1st instant, and, with our council assembled, have deliberated thereon; and we are happy to receive your testimony that.,, if there are instances of difficulty and  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,
1 Jarves's History, p. 165.

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198	THE KING'S RESPONSE.
and no one can prove to the contrary. But it is impossible to put a stop to disputes and contentions between rival religions, and the evils and complaints which, result from them.
" The law favors literature, and as soon as the French priests are ready to found a high-school for the purpose of imparting it to their pupils, and teachers are ready, it shall find a location.
" The school laws were formed to promote education in these Islands, and not sectarianism; and no one should ask the government that they be altered to favor any particular sects. A lay man qualified for teaching, being of a good moral character, is entitled to a teacher's diploma; this by reason of his acquirement, not of 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 the 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 the labor is due according to law; and the kind of labor is regulated by those to whom labor is due.
The laws are not fully established in all parts of the islands, and probably an ancient custom has been practiced, by which the owner of land would pull down the house of one who built thereon without his cheerful consent; 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

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THE DEMANDS NOT ENFORCED. 	199
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 same 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 represented, a trial will be granted. 
 " Please do us the favor to assure the admiral, that the present laws do not contravene the sixth article of the treaty of the 17th of 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 France.
	Accept for yourself the assurance of our respect and our salutations. 	KAMEHAMEHA III.  KEKAULUOHI."

Demands not enforced. Admiral Dupetit Thouars took possession, about this time, on behalf of France, of Tahiti and the Marquesas Islands. If his object, in sending the Embuscade to the Hawaiian king with these impracticable demands, was to do the same with, the Sandwich Islands, the announcement at the close of the, king's letter, that he had sent ministers to France with a request for a new treaty, is probably the reason why the corvette left without giving further trouble.

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200 HOSTILITY OF THE ENGLISH CONSUL.

An evil now befell the nation greater in appearance than any which had preceded it, but providentially overruled, in the end, for good.
	Hostility of the English consul.  Mr. Charlton, the English consul, from the time of his arrival in 1825 {1825/00/00} had acted an unfriendly part, both towards the mission, and towards the government. He was by no means a fair representative of his own government, which  appears to have been ever willing that the Sandwich Islands should rise and prosper under their native dynasty. Mr. Charlton 's object was to make the islanders the subjects of Great Britain, which he in  fact claimed them to be. His hostility to the American  mission was  in, part the result of this policy, but more the overflow of a heart   opposed to everything "having ,the form of godliness. His' motive in his active  effort to secure a permanent footing for the French Roman Catholic mission, was to create an influence adverse to the American. And when  at length, but too late, he perceived the direction of affairs, from the impulse he had given them, and that they were urged onward by the naval power of France, he became desperate, and lent himself zealously to injuring the nation. An English  party was created. Questions of jurisdiction were bitterly discussed; though when they., afterwards came before the law adviser of the Crown in England, his opinion was given in favor of the Hawaiian king.1
A friendly visit.  Matters had come to a crisis in the spring of 1842 {1842/00/00};  and just at this time Sir George Simpson and Dr. McLaughlin, high in the service of the Hudson Bay Company, arrived at the Islands.  After a candid examination, of the merits of the
1 Jarves's History, p. 107.

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AN EMBASSY TO FOREIGN POWERS.  		201
controversies between their own countrymen and the native government, they decided to use their influence in favor of the latter. As the king feared the effect of the false representations of the English consul and his partisans, Sir George advised the sending of commissioners to Europe and to the United States, with power to negotiate for an acknowledgment of: the independence of the Islands, and for a guarantee against, their usurpation by any one of the great powers.1
An embassy to foreign powers.  	Sir George Simpson, Mr. Richards, and	 Timoteo Kaalilio, a native chief, were accordingly appointed commissioners. Sir George left immediately for England, and the other two directed their course for the United States. Dr. G. P. Judd, a physician connected with the mission, and long known to the government, was invited to take the place of Mr. Richards, and act as recorder and translator. This he did, resigning his connection with the mission. He was subsequently appointed President of the Treasury Board, and, his services in this capacity were invaluable to the nation.
	Close of Mr. Charlton's career.  In September, two months after the departure of the commissioners, Mr. Charlton, apprehensive that the embassy might be prejudicial to him, left his consulate for London, assigning his official duties to Alexander Simpson. A,
characteristic letter to the king is given below. 2  No
1 Jarves's History, p. 173.
2 " BRITISH CONSULATE, WOAH00, September 26, 1842. {1842/09/26}
SIR - From the insults received from the local authorities of your Majesty's government, and from the insults offered to my sovereign, her Most Gracious Majesty, Victoria the First, Queen of the United Kingdom of Great Britain and Ireland, by Matthew Kekuanaoa, governor of this island: -and for other weighty causes, affecting the interests of her Majesty's subjects in these Islands, I consider, it my bounden duty to repair

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202	USURPATION BY LORD PAULET.
sooner was the attention of the British government ,.called to this undiplomatic letter, than it led to the immediate dismissal of the official. The king declined to receive Mr. Simpson as vice-consul; but he insisted on retaining the office, and was able to do much mischief.
Mr. Charlton, on his way to England, fell in with Lord George Paulet, commanding H. B. M. frigate Carysport, and found in him an instrument suited to his purpose. A despatch received by Rear Admiral Thomas from Mr. Simpson on the coast of Mexico, had induced him to order the Carysport to Honolulu, for the purpose of inquiring into the matter. The frigate arrived on the 10th of February, 1843 {1843/02/10} . 
Usurpation by Lord Paulet.  The customary, salutes were withheld, and an interview with the acting vice-consul seems to have prepared the commander for extreme measures, looking towards the transfer of the Islands to Great Britain.  I do not deem it necessary to describe the measures, most humiliating and painful to the native government, which led, on the 25th of February, 1843 {1843/02/25}, to a provisional cession ; though under protest against the injustice of the demands, and with an appeal to the British government for redress.
immediately to Great Britain to lay statements before her Majesty's government, and have therefore appointed, by commission, as I am fully authorized to do, Alexander Simpson, Esq., to act as consul until her Majesty's pleasure be known.
 Your Majesty's government has more than once insulted the British flag, but you must not suppose that it will be passed over in silence. Justice, though tardy, will reach you; and it is you, not your, advisers, that will be punished.
I have the honor to be, your Majesty's most obedient, humble servant, ,RICHARD CHARLTON,
	Consul."
"His Majesty, KAMEHAMEHA

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SUCCESSFUL EMBASSY TO WASHINGTON.		 203
	Successful embassy to Washington.  More than two months before this time, Messrs. Richards and Haalilio had put themselves in communication with Daniel Webster,  then Secretary of State at, Washington, and had received his declaration ' " as the sense of the government of the United States, that the government of the Sandwich Islands ought to be respected; that no power ought either to take possession of the Islands as a conquest, or for the purpose of colonization; and that no power ought to seek for any undue control over the existing government, or any exclusive privileges or preferences in matters of commerce." These declarations were virtually repeated by the President in a Message to Congress, on the 31st of December.
Embassy to London.  On the 11th of March, Mr. Simpson himself departed for England in a vessel belonging, to the king, with despatches to the Foreign Office from Lord George Paulet. , In the same vessel went Mr. J. F. B. Marshall, an American gentleman of excellent character residing at Honolulu, with a commission from the king to represent him in London; which, however, was not known to Mr. Simpson.
Deplorable condition of the government.  Meanwhile affairs at the Islands, and especially at Honolulu, assumed a distressing aspect. The law prohibiting violations of the seventh commandment was rescinded, and the barriers to intemperance were broken down; at a time when no less than four ships of war were in the port, two of them frigates, with twelve hundred men. The scene, for a month or two, reminded the older missionaries of the early period of their mission. The king finding himself divested of power, retired to

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204	DR. JUDD'S RETREAT.
Maui; and Dr. Judd, fearing the seizure of the national records, withdrew them from the government house, and secretly placed them in the royal tomb.
Dr. Judd's retreat.   There, among the deceased sovereigns of Hawaii, using the coffin of Kaahumanu for a. table, for many weeks he found an unsuspected asylum for his own labors in behalf of the kingdom. , it required no small degree of prudence on the part of one so influential and beloved among the natives to prevent an actual collision between the hostile parties. With unshaken reliance on the justice of England, the chiefs patiently awaited her decision . On the 6th of July, Commodore Kearney arrived, commanding ~the U.S. Ship Constellation. Protest of Commodore Kearney He immediately issued a public protest against the seizure of the Islands. The presence of a ship of war of a nation' friendly to their sovereign rights was encouraging to the chiefs. Commodore Kearney on all occasions treated them as, independent princes.
This courtesy exasperated still further Lord George,  who wrote the king that if he should suffer himself to be saluted under the Hawaiian flag, he would forfeit all consideration from her Majesty's government.  The king came, from Maui on the 21st to hold communication, with Commodore Kearney. So much irritation was now manifested on both sides, that a violent explosion 'must soon have occurred; when, unexpectedly to all, on the 26th of July, Rear Admiral
Thomas, in, the Dublin   frigate, arrived from Valparaiso, having made all possible speed on receiving the despatches of Lord George."1
Interposition of Admiral Thomas. Admiral Thomas, immediately on hearing of the usurpation by his inferior officer, without waiting for instructions from his government,
1 Jarves' History, P. 183.

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THE GOVERNMENT REINSTATED.	205
hastened to the Islands, resolved to atone for the indignity done to the king and his people as effectually and speedily as possible. 
The government reinstated.  The king was at once, in the most formal and honorable manner, reinstated in his authority. This was on the 31st of July, 1843 {1843/07/31}. The king-and chiefs then repaired to the great Stone Church to offer thanks for the gracious interposition of Providence.  The deportment of Admiral Thomas toward all parties, while at the Islands, was honorable to his character, and he has ever since been gratefully remembered.
Reference has already been  made to a message from the President of the United States to Congress in  December 1842 {1842/12/00}. The committee on foreign relations in the House of Representatives, through its chairman, John Quincy Adams, made a report, from which the following is extracted: -
Report in the United States Congress.  " It is a subject of cheering contemplation to the friends of human improvement and virtue, that, by the mild and gentle influence of Christian clarity, '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; 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

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206 		ITS INDEPENDENCE  ACKNOWLEDGED.

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."
Independence of the Hawaiian nation.  The independence of the Hawaiian nation was subsequently acknowledged by the United States and Great Britain, and by France and Belgium.
Death of Haalilio.  The commissioners all returned to the Islands early in the year 1845 {1845/00/00} , save Haalilio, who died of consumption at sea. He was a man of intelligence and judgment, of agreeable manners, and respectable business habits. While employed on his embassy, he read his Hawaiian Bible through twice. The proofs of his piety appeared in his love for the Scriptures, for secret and social prayer, for the Sabbath, and for the worship of the sanctuary. He was gratified by what he saw of  the regard for the Lord's day in the United States and England, and was shocked in view of its desecration in France and Belgium.   On Sabbath evening, just before his death, -he said, " This is the happiest day of my life., My work is. done. I am ready to go." Then he prayed; " O, my Father, thou, hast not granted my desire to see once more the land of my birth, and my friends that dwell there; but I entreat Thee refuse not my petition to see thy kingdom, and my friends who are dwelling with, Thee." His government and people were oppressed with grief when they heard of his early death.

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ITS INDEPENDENCE ACKNOWLEDGED. 	207
The Rev. Messrs. Hunt, Whittlesey, Andrews, and Payne, constituting the tenth reinforcement, arrived in 1844 {1844/00/00}.
Practical recognition of the government. The Hawaiian  government, from this time forward, had a   acknowledged existence in the great family of nations. This was ten years before the Prudential Committee ventured to make the formal declaration, that it was a Christian nation ; and twenty years elapsed before it was fully and cordially recognized as such by the Christian Church. In 1843 {1843/00/00}, the United States were represented at the Islands by a Commissioner; and Great Britain , in the year following, by a Consul General. The way was now opened for foreigners to become naturalized citizens- ; and all of foreign birth, who became members of the government, were required first to be thus naturalized. John Ricord, an American lawyer of considerable ability, was made Attorney General, after taking the oath Of allegiance ; ' Robert C. Wyllie, a Scotchman, was made Minister of Foreign Relations; and on the 20th of May, 1845 {1845/05/20} , the king, for the first time in Hawaiian annals, opened the legislative chamber in, person, by an appropriate speech, which was in due form responded to by the nobles and representatives. The several ministers afterwards read their official reports. On the 29th of March, 1846 {1846/03/29}, a French ship of war returned the $20,000 exacted by Captain Laplace in 1839 {1839/00/00}. The same vessel brought a special Commissioner from the King of France, entrusted with a treaty, concerted between England and France, by which all previous conventions were abrogated, and the objectionable clauses regarding ardent spirits and juries were modified so as to be more

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208	REVISION OF THE LAWS.
acceptable to the king. In October, 1846 {1846/10/00}, Captain Steen Bille, of H. D. M. S. Galathea, negotiated a treaty in behalf of the King of Denmark; which was memorable as being the first convention entered into by his Hawaiian Majesty with a foreign power, which recognized, in all their amplitude, his rights as a sovereign prince.1
Revision of the laws.  The nation was composed of a mixed population,  native and foreign, and the laws needed and received revision, with the competent aid of the new Attorney General. The first two volumes of statute laws were issued in 1846 {1846/00/00}.
1 Jarves' History, pp. 197, 198.

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CHAPTER XXV.
BARTIMEUS, THE BLIND PREACHER.

1843 {1843/00/00}.
His early life.  PUAAIKI' was born in East Maui, about the year. 1785 {1785/00/00}, a few years after the death  of Captain Cook, and about as long before the visit of 
Vancouver. It is said he would have been buried alive by his mother, but for the intervention of a relative. The inhabitants were then wasting away under the influence of the most abominable vices, and he became as vicious and degraded as the rest of his countrymen. He early acquired a love for the intoxicating awa,, and it is supposed that his blindness may have resulted from this, in connection with his filthy habits, and the burning tropical sun beating upon his bare head and unsheltered eyes. Before losing his sight, be had learned the lua, or art of murdering and robbing; the kake, a secret dialect valued for amusement and intrigue; and the hula, a combination of rude, lascivious songs and dances.
When the mission reached Kailua in 1820{1820/00/00}, he was there in the king's train, playing the buffoon for the amusement of the queen  and chiefs, and thus he obtained the means of a scanty subsistence. It is not probable that he then knew anything of the missionaries. When the royal family removed to Honolulu, 	
           	 			1 Pronounced Poo-ah-ee-kee.
				14

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210 ~		 HIS CONVERSION.
in 1821 {1821/00/00}, the blind dancer made part of their wild and noisy train. There he suffered from illness and neglect. In his distress, he was visited by John 
Honolii, one of the Christian islanders brought by the mission from America, who spoke to him of the Great Physician. This interested him, and as soon as he could walk, he went with his friend to hear the missionaries preach. The impression he made on them was that of extreme degradation and wretchedness. His diminutive frame bowed by sickness, his scanty covering of bark-cloth, - only a narrow strip around his waist and a piece thrown over his shoulders, - his meagre face, his ruined eyes, his long blackbeard, his feeble, swarthy limbs, and his dark soul, all made him a, most pitiable object.
His conversion.  Yet he was a chosen vessel, and the Lord Jesus was such a Friend and   Saviour as he needed.  Led by a heathen lad, he came often to the place of Christian worship, gave up his intoxicating drinks and the hula, and sought to conform to the rules of the gospel as be understood them. His heart was gradually opened, and the Spirit took of the,   things of Christ and showed them unto him. When now the chiefs again called for him to hula for their amusement his reply was: "That service of Satan is ended; I intend to serve Jehovah, the King of Heaven." He was now rising in the scale of being. Some derided him ; but some of high rank, and among them his patron the queen, had come so far under the influence of the gospel, that they respected him for the  stand: he: took. He even exhorted the queen, Kamamalu, to  seek- earnestly the salvation of her soul, and his exhortations seemed not to have been wholly in vain.

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HIS PROGRESS IN KNOWLEDGE.			2"

His progress in knowledge.  The progress of Puaaiki in divine knowledge call be accounted for only by the teaching of the Spirit. His blindness did indeed favor his  giving undivided attention as a hearer, and also the exercise of his powers of reflection and memory. His habit was to treasure up what be could of every sermon, and  afterward to rehearse it to his acquaintances. - It was- thus he grew in knowledge, and   at, length became himself a preacher. In the fourth year of the mission, among the twenty-four chiefs and five hundred others then under instruction, though there were marked and happy cases of advancement, none seemed to have gone further in spiritual knowledge than Puaaiki.
His decision.  In March, 1823 {1823/03/00}, he accompanied Hoapili, the governor of Maui, and his wife Keopuolani, to Lahaina. Messrs. Richards and Stewart then became his religious guides. The insurrection on the island of Kauai was followed by a sort of insurrectionary,  effort, on the part of  a heathen party on Maui-, to revive some of the old idolatrous rites. Puaaiki and his associates, then known as " the praying ones," earnestly opposed this; and being called together by the missionaries, and instructed and encouraged, the blind convert was requested to lead in prayer. Mr. Stewart gives an account of his own emotions occasioned by that prayer : " His petitions 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 bands, his elevated but sightless countenance, the peculiar emphasis with which he uttered the exclamation, ' 0 Jehovah,' his tenderness, his importunity, made us feel that he was

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212 	 HIS EXAMINATION FOR THE CHURCH.
Praying to a God not afar off, but one that was nigh, even in the midst of us. His was a prayer not to be forgotten. It touched our very souls, and we believe would have touched the soul of any one not a stranger to the meltings of a pious heart."
Examination for admission to the church.  It was not until the spring of 1825 {1825/00/00}, that Puaaiki was received into the church. The missionaries seem to have erred on the side of caution, in this case, as in that of Kapiolani.  The darkness, pollution, and chaotic state of society was the reason, though perhaps that should have been, a motive for receiving those little ones earlier into the fold. But Puaaiki's expression of desire to be united with the people of God, in the spring of 1825 {1825/00/00}, could not be any, longer resisted, and he was carefully examined by Mr. Richards, as to his Christian knowledge 'and belief, and the evidences of a work of grace in his heart. The following is a translation
of a portion of his replies: -
Why do you. ask to be admitted to the church ?"
Because I love Jesus Christ, and I love you the missionaries,  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; 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 Saviour, that they may  not die."
What is the holy wine? "
It is the blood of Christ, which was poured out on Calvary, in the land of Judaea, to save us sinners."

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HIS ADMISSION TO THE CHURCH.		213

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 forever in heaven."
,"Why do you think it more suitable: for you to 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 in the fold of Christ."
" Who do you think are proper persons to be received into the church? "
" Those who have repented of their sins and have new hearts."
What is a new heart ?
One that loves God, and loves the  word of God, and does not love sin and sinful ways."
Why do you hope you have a new heart ?
The heart I now have is not like the one I formerly had.   The one I have now is very bad. It is unbelieving and inclined    to evil.   But it   is not, like the one I formerly had. Yes, I think I have   a new heart."
These answers are given as a sample. Mr. Richards declares the questions to have been all new to him, and that he answered them from his own knowledge, and not from having committed any catechism.
On the tenth of July, 1825 {1825/07/10}, Puaaiki was admitted into the church at Lahaina, and received the name of Batimea Lalana. The name Lalana (London) was added at his own suggestion, in accordance with a Hawaiian custom of  noting events. It was designed

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214	HIS TEMPERANCE.
to commemorate the then recent visit of his former patrons, the king and queen, to London, and their deaths in that city. I shall use only the former of ,the two names, giving it the English form, Bartimeus,
His temperance.  It is needless to say, that this young convert had ceased from the use of all alcoholic drinks,  and of awa, long before his admission to the Christian church. But when a translation of Paul's Epistles came afterward into his hands, and he read, " Prove all things; hold fast that which is good; abstain from that which is of evil character,"  he thought it his duty to relinquish the use of tobacco.
The Rev. Jonathan S. Green came to Lahaina three years after Bartimeus's public profession of his faith and Abode there a few months, and bore a most ,favorable  testimony concerning him as a "consistent Christian, adorning in all things the doctrine of God his Saviour."
Residence at Hilo.  In 1829 {1829/00/00} , Bartimeus was persuaded to remove with his wife to Hilo, on the island of Hawaii.  Here his field was wider and more necessitous than it had been at Lahaina. Several natives of talent and influence had there been hopefully converted, some of them through his influence, Among them was David Malo, a most active and promising youth. Moreover, Lahaina had been longer favored with the means of grace. Hilo - since so wonderfully blessed with outpourings of the Spirit - he Was persuaded to make his home for several years, The resident missionary, at first, was Mr. Goodrich the same who met Kapiolani at the volcano. In the following year, Kaahumanu, the ex-queen and regent of the Islands, visited Hilo, and this
		1 As rendered in the Hawaiian version.

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HIS ACTIVITY.	215
extraordinary woman seconded the efforts of Bartimeus by her influence as a ruler, and still  more by .her example as a Christian. The cool climate of that windward district, its green fields, its clouded skies and frequent rains, exerted such a beneficial effect upon his eyes, that he made a painful and partially successful effort to learn to read ; but, the effort aggravated the evil, and he reluctantly gave up the design. The light of the body did not increase in proportion to the light of the mind. Through the sense of hearing he was adding rapidly to his knowledge of the way of life. Every text and nearly every sermon which he heard, was indelibly fixed in his mind. The portions of Scripture, which were then  being printed in his native language, were made fast in the same way. By hearing them read a few times, they were fixed, word for word, chapter and verse.
His activity.  Mr. Green removed to Hilo in 1831 {1831/00/00}, and remained there a year and a half. He'  saw Bartimeus daily, became intimately acquainted
with   him as a man and a Christian, and bears   the most favorable testimony as to the faithful cooperation of his native brother and fellow-laborer. Bartimeus never remitted his activity, attending little neighborhood meetings, accompanying the missionary, visiting alone, or accompanied by his wife, or some native Christian brother, and receiving the many who came to his own house, attracted by his social and affectionate disposition, and by his copious and spiritual conversation.
At Wailuku.  Some time in 1834 {1834/00/00} Bartimeus removed to Wailuku, on the island of Maui, where, and -in the vicinity, he continued to reside, during 

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216	RESIDENCE AT WAILUKU.
the eight or nine years till his death. Here he was once more, during a part of the time, associated 'with Mr. Green, whose love for him, and confidence, in him, and admiration for his character, appear to have increased to the last. In 1837 {1837/00/00}, there were manifest indications of the great awakening, which so wonderfully pervaded the group of Islands in the following year. The infant church at Wailuku was revived. The members confessed their sins, and sought for pardon, through the blood of atonement. No one seemed more deeply penitent than Bartimeus. No one was more importunate in seeking for pardon, on his own account, and for his brethren, and for the. impenitent. When, during most of the y,ear 1838 {1838/00/00}, ,the Spirit of God moved upon the mass of the population, and caused multitudes to bow to the sceptre of the Son of God, the heart of the good old man seemed to overflow with joy, and he poured out the emotions of his soul in language not easily described. " None but those who saw him," says Mr. Green, " during some of those interesting scenes, can conceive the appearance of Bartimeus. No painter could do, justice to . the heaven-illuminated countenance of our friend. And yet no one that saw. that glow, that index of unearthly joy, can cease to retain an affecting impression of it."
As a consequence of this outpouring of the Spirit, people  resorted from all quarters to Wailuku for instruction, coming often a distance of fifteen or twenty miles. But this could not long be; the aged, the infirm , and the young, could not come so far at all. The people, therefore, erected houses of worship in all the large districts of Maui, and it became a difficult question how to supply them with preachers.

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HIS ORDINATION. 	217
Messrs. Green and Armstrong did the best that seemed to them possible in the circumstances: they selected a class of their most devoted and talented church members, and instructed them in the Scriptures,  in  the elements of moral science, and in church history. Bartimeus was a. prominent member of this class. From our present point of view, it seems as if he ought long before this time, to have been formally licensed to preach, if not ordained as an evangelist, or even as the pastor of a church. But the ideas of our missionary brethren at that early period developed slowly in this direction . Bartimeus was now set apart formally to the office of deacon or elder. This appears to have been early in 1839 {1839/00/00}.
Licensed as a preacher.   It was not until three years after this, that he received a formal license as a preacher of the gospel. And it was not until February, 1843 {1843/02/00}, the beginning of his last year on earth~ that he was ordained as an evangelist, - his services being then statedly required by the people of Honuaula, twenty miles from Wailuku.
Ordained.  He entered upon his work in that place with his accustomed ardor, proclaiming the glad tidings of a Saviour's mercy in the house of God, by the wayside, and from house to house. On the arrival of Mr. Clark as pastor of the church  at Wailuku, he went over to welcome him to his new sphere of' labor, and spent a week or two. He then resumed his labors at Honuaula. 
Sickness and death.  There he was arrested by sickness. The attack being severe, he returned to 'Wailuku, that he might procure medical aid, and also be near his brethren with whom he had spent many years of delightful Christian intercourse. He seemed to have a presentiment from the commencement

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21 8	SICKNESS AND DEATH.
 of his sickness, that he should not recover. . But the thought of death gave him no alarm. He knew in whom he had believed. On the Lord Jesus Christ, be had, long before, cast himself for time and eternity., This surrender had been
succeeded by a sweet peace. He had the hope of the Christian. Bartimeus did not leave as much of what might be called a dying testimony, as many others, have done. There was less need that he should do so. His daily conversation, his holy example, and his unremitted labors in the cause of his blessed Master, had borne ample testimony. For a day or two before, his decease, he sank under the force of disease, so, that, he was unable 
to converse much.  He died September 17, 1843 {1843/09/17}, and entered, as there is the most cheering reason to believe, into the
Joy of his Lord.
Funeral.  On the nineteenth {1843/09/19}, his funeral was attended, by a large congregation of sincere mourners.  The voice, which had so often been heard in devout supplication , and in earnest entreaty calling the sinner to repentance, was silent in death. A sermon was preached from 2 Cor. v. 1: "For we know that if our 'earthly house of this tabernacle were dissolved, we have a building of God, a house not made with hands, eternal in the heavens."
His eloquence.  The character of Bartimeus shines out so clearly in the foregoing narrative, that little more need be said.  His calling to ,be a preacher was evidently of God. He had original endowments for that service. ~ he was regarded as an ardent Christian, and as the most eloquent speaker in the nation.  His knowledge of the Scriptures, as well as of general subjects, was remarkable, considering

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HIS ELOQUENCE AND HUMILITY.	219
his inability to read. No missionary could quote Scripture more copiously and appositely in an offhand effort, than he. Even parts of Scripture that had not been printed in the native language seemed to be familiar to him, from merely hearing them quoted in the pulpit and Bible class. His memory was of the very first order. On moral subjects he often evinced powers of discrimination that were astonishing, as compared with most other natives. He was a short man, rather corpulent, inferior in appearance when sitting, but when he. rose to speak he looked well, stood erect, gesticulated with freedom, and as he became animated, poured forth words in torrents. Being familiar with the former as well as the present religion, customs, and modes of thinking, he was often able to draw comparisons and make appeals with a power which no foreigner could ever command. " Often," says Dr. Armstrong, " while listening with exquisite delight to the eloquent strains of Bartimeus, have I thought of Wirt's description of' the celebrated blind preacher of Virginia."
His humility.  But perhaps be was even more distinguished for ,the grace of humility. Although much noticed by chiefs and missionaries, as well as by those of his own rank, and occasionally receiving tokens of respect even from a far distant land, he was always the same. He sought the lowest place, and always exhibited the same modest demeanor, and appeared in the same humble garb. His prayer was, " Lord, be merciful to me a sinner." This was the more noticeable, as being strongly in contrast with the natural character of Hawaiians.

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CHAPTER XXVI.
CHURCH AND HOUSE BUILDING.

Church building under difficulties.  CHURCH building, at native expense, made constant progress on the Islands, though generally  under very great difficulties. At Kohala, on Hawaii, the people, in their effort to procure a  new and more commodious house of worship, 'had to, bring the timber six or eight miles from the mountains. The wood was hard and tough, axes were scarce, and, there were few facilities for keeping them sharp. After the timber had been cut and hewn, from eighty to ,a hundred and fifty persons of both sexes laid hold of a long rope, made fast to one of the timbers, and a day was required to drag it up and down the precipitous ravines, and through woods and brush, to the ground set apart for the building. Oxen could have done nothing were they obtainable, because of the ravines. ,
Fondness for worship.  The fondness of the people of Kohala for the ordinances of the sanctuary, was very strikingly manifested. The district is subject at certain -seasons to continued and violent winds and rains; and females, young and old, used frequently to come several miles in the rain, over precipices and ravines, to the place of worship, with a single scanty garment of brown cotton, and that garment, as well as their hair 'and entire persons, completely drenched. The author Well remembers

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	AT KEALAKEKUA AND KANEOHE.	221
his surprise at finding this same church filled with people one Sabbath morning, in 1863 {1863/00/00}, notwithstanding a furious rain-storm, in  which they had travelled with great discomfort from their homes. Had they had umbrellas, they could hardly have carried them in so great a tempest.
At Kealakekua.  The laborious efforts of the native churches to procure convenient houses for worship were further illustrated at, Kealakekua, another name for the Kaawaloa station. The house was built of stone, and in the first place, every stone had to be carried by the church members on their shoulders an eighth of a mile. The lime had then to be obtained by diving for the coral in  from ten to twenty feet of water. After a piece had been detached a rope was made fast to it, and the mass was drawn up, and put in to a canoe. Thus the limestone was procured. To reduce it to lime, a large amount of wood was needed, and every stick had to  be brought one or two miles. This was done by the men. The women, carried 'the lime a fourth  of a mile in calabashes, in all many scores of barrels, and afterwards as much sand, and about an equal quantity of water. The posts and beams were brought by the men from the mountains, each timber requiring the joint efforts of from forty to sixty men. Their labor was all gratuitous. To pay the masons and carpenters, each man subscribed according to' his ability, varying from one to ten dollars, to be paid in such useful articles as they could command.
 At Kaneohe.  At Kaneohe, on the island of Oahu, when the old grass meeting-house was no longer in a condition to be occupied, the members of

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222	ON MOLOKAI AND IN KAU.
the church, which contained not more than seventy-five able-bodied males, erected a stone edifice, ninety-five feet in length by forty-two in  width.
At Waimea.  The efforts of the church at Waimea, on Hawaii, At Waimea. to erect a new stone church, in the year 1842 {1842/00/00}, were quite as extraordinary as those performed at Kealakekua.
On Molokai.  Among the means for building a stone meetinghouse of considerable size on Molokai, was a subscription by the women of more than
two hundred dollars, which they earned by making mats, though each earned no more than eight cents a week.  The contributions from the men were chiefly the result of transporting firewood in canoes across, the~ channel, twenty miles wide, to Lahaina, carrying, seven sticks in a canoe, which sold for eight cents a stick. -Timbers for the church had to be dragged ten miles by human strength.
In the Kailua district.  In 1844 {1844/00/00}, places of worship were erected at four of the outstations in the Kailua district.  Their walls were of mud, hardened in the sun, painted without and plastered within with lime mortar.
In Kau.  The church at Waiohinu, in the district of Kau on Hawaii, was completed in 1846 {1846/00/00};  men, women, and children conveying the stones from several heathen temples ; and coral, also, which was taken from the bottom of the sea, they carried seven miles to be converted into lime. The timbers had to be drawn from the mountain forests. It was a fine building, and the author had the pleasure of meeting and addressing a large Sabbath-school, and a still larger adult congregation, within its walls. The building was destroyed by the great earthquakes

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AT HONOLULU AND HILO.	223
of 1868 {1868/00/00} and has been since replaced by a neat framed building, painted within and without, and well seated, with a steeple and a bell. The cost was two thousand two hundred dollars,, and seven hundred dollars of this sum was contributed by sister churches on the Islands.
At Honolulu.  What is known as the great Stone Church, at Honolulu, was dedicated on. the 21st of July, 1842 {1842/07/21}, in the presence of the king, his Premier, the high chiefs, and an assembly of more than three thousand. Its cost was about thirty thousand dollars. The dimensions of the edifice are one hundred and thirty-seven feet by seventy-two.  Galleries were afterward,-, introduced, and a tower and steeple, with a bell and town clock. At the dedication, the king presented a deed of the building and premises " to the church, and those of like faith who should come bereafter." It was five years from the commencement to the completion of the building.
At Hilo.  The present church edifice at Hilo has very much the appearance of country churches in New England. It was completed and dedicated in 1859 {1859/00/00}; is a neat substantial building, fifty by 'seventy-five feet, finished on the outside with pilasters, and roofed with zinc, with a tower rising thirty-six feet above the ridge. The inside is neatly finished, and well seated, with galleries across one end, and a pulpit. The cost of the house and appurtenances was about thirteen thousand dollars in money, besides a large amount of gratuitous labor by the people. They very properly resolved not to consecrate the house until it was paid for. The requisite amount was raised after several meetings, and there remained a balance` of more' than three hundred dollars

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224 EXTENT OF CHURCH ACCOMMODATION,
in the treasury. The dedication was further deferred two weeks for the arrival of a bell, weighing a thousand pounds, which had been ordered from the United States. The people were jubilant when it arrived. Multitudes rushed to the,. shore, and lashing the bell to spars, bore it with shouting to the church door. It was soon hoisted to its place in the tower, where, it sent out its inviting peals over the hills and fields of Hilo.
Introduction of seats.  At first, the people seated themselves in their houses of worship upon mats, spread on the ground but they came gradually to feel the need of  seats. When a man  had procured for himself a pair of Sabbath pants, and a woman, a calico   or white dress, the next thing was, to have a seat in the meeting house, in order to keep their new garments clean.
1870. Extent of church accommodation.  The Hawaiian people now no longer worship in thatched meeting-houses. With a very slight exception or two, all the churches are framed buildings. - Most of them are neatly finished, with seats or pews; a number - of them have a gallery, or raised seats for the choir, and almost all have steeples and bells. A considerable number of the churches are being furnished with melodeons to assist in the singing, the instruments -being played by some one of the people. The number of the church buildings cannot be less than  one hundred and twenty; and the work of building, repairing, and modifying, to suit the ever-improving, tastes of the, people, is still in progress. In June, 1870 {1870/06/00}, over ten thousand dollars, out of a total of thirty-one thousand dollars contributed for religious

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WHERE BUILDINGS AIM TOO LARGE. 225,
purposes, was 'reported as expended for churches, and that is about the  usual proportion. It is believed that two hundred and fifty thousand dollars would not replace the Protestant church buildings on the Hawaiian Islands, as they stand at the present time. It may be safely said, that very few communities in any portion of the Christian world have expended so much, in proportion to their wealth, on their places of worship. It is also true, that in but very few Christian lands are sittings provided for so large a proportion of the inhabitants.1
	Where the buildings are too large.  A number of the places of worship, erected during 	the period of rapid advance among the people, are
	significant monuments of the enterprise of chiefs and people. And it was natural, perhaps unavoidable, while the missionary himself ministered to a large region, that church edifices too large. should be erected, which have proved too large for the permanent necessities of the people, and somewhat retarded the growth of smaller church organizations adapted to a native ministry. These large churches have also embarrassed the audiences now worshipping in them, which have been 'reduced, partly by the decline of population, but more by the multiplication' of local churches, making them seem smaller than they would seem in rooms better adapted to the necessities, and involving also large expenses in their repairs. In a number of instances, however, these large, structures, as in the case of the Stone 'Church at Honolulu, and the church built by Kuakini at Kailua, have been utilized by diminishing
1 The Roman Catholics are said to have about one third as many churches as the Protestants, and to be multiplying them, in many cases, much beyond the needs of their congregations.
15

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226	BUILDING OF DWELLING-HOUSES.
the size of the audience room, and thus obtaining lecture-rooms, and places for Sabbath-school gatherings,that have proved very useful.
The large expenditure on churches that are constantly, advancing in architectural taste, has had a very important effect on the style of private dwellings.
Building of dwelling -houses.   There has been a very marked improvement in
 the dwellings of the Hawaiians within  the last twenty years, and even the last ten years. The most striking evidence of this, is the number of small framed houses, or cottages, of one story, or of one story and, a half; found most numerously of  course near the larger villages, but also to  be seen in the most distant' and inaccessible regions of the group. Another grade of improvement is that of board floors, partitions, glass 'windows, and other conveniences, in modified Hawaiian houses thatched with grass or leaves from the ridge-pole to the ground, many of which make admirable residences.
	Furniture for houses.  Still another improvement in domestic life, even for where there is no special. modification in the houses themselves, is in the multiplication of conveniences, such as chests and trunks, for articles of clothing and other necessities.
Cost of building.  It should be borne in mind, that the building of houses, even in the simplest Hawaiian style, is more expensive than  formerly, when timber, and grass, and labor were much more plentiful than they are now. The labor of procuring timber, stone, and lime for church building, already described.,  is comparatively as, great for dwelling

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COST OF BUILDING.	227
houses. Were not the necessary expenditures for food and dress comparatively light, it would be impossible for the Hawaiians to expend what they do in making their houses comfortable; and while it is proper to stimulate them to greater thrift in husbanding their limited incomes, it is often matter of surprise that they are able, with their small means, to accomplish as much as they do.

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CHAPTER XXVII.

MEMORIALS OF DECEASED MISSIONARIES.

AMONG -the missionaries who died in the period now under review, the reader will be glad of such notices as the materials at command will justify.
Mr. Locke.  Mr. Edwin Locke died at Punahou, on Oahu, October 28, 1843 {1843/10/28}. He was a native of Fitzwilliam, New Hampshire. The manual labor school at Waialua, which he instituted, was an enterprise without precedent at the Sandwich Islands. But though it has been' found hard to make such institutions successful elsewhere., this was an entire success. It was self-supporting. Mr. Locke possessed a generous nature, unbending principle, and great integrity of character. He was a kind, .sympathizing, and excellent neighbor, and a true and faithful friend. His zeal was ardent. His qualifications for the department of labor he had chosen were preeminent, and his success was not only beyond the expectation of the friends of the school, but even beyond his own expectations.

Mr. Dibble.  The Rev. Sheldon Dibble was a remarkable man.. His talents were of a high order; and so was his devotion to the cause of the Redeemer; and so were some of the productions of his pen, though he did not live to give them that fullness and perfection of which he was capable.

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MR. DIBBLE.	229
Mr. Dibble was born at Skeneateles New York, January 26, 1809 {1809/01/26}  and became a member of the Church at the age of twelve years. He, graduated 
at Hamilton College in 1827 {1827/00/00},.pursued his theological studies at the Auburn Seminary, and arrived at Honolulu June 6, 1831 {1831/06/06}. His health not being good at Hilo, where he was first stationed, he removed to Lahainaluna in 1834{1834/00/0}, and became connected with the Seminary. His wife dying in 1837{1837/00/00}, and. his health failing, he came to the United States with his two motherless children. While here, he delivered historical lectures at the Auburn Seminary and elsewhere, and made an extended tour through  the south and southwest, during which he often lectured to the edification of his hearers. These lectures, or an abstract of them, he published, before returning to the Islands.1  Having again married, he was once more at Lahainaluna, his favorite post, before the close of 1840 {1840/00/00}.
Mr. Dibble's "History of the Sandwich Islands" began at the request of his brethren in 1841 {1841/00/00}, was printed at Lahainaluna in 1843 {1843/00/00}. As an authentic history -though far less comprehensive than the historical work of James Jackson Jarves, -it is of great value. His "Thoughts on Missions" were first printed at Lahaina, and were afterwards placed among the publications of the American Tract Society. They seem to ' have had their origin in the meetings of the mission in the years 1836 {1836/00/00} and 1837 {1837/00/00}, where the " Great Awakening " had its commencement. Mr. Dibble is believed to have been the, principal author of the " Appeal to the American
1 This volume was entitled, History and General Views of  the Sandwich Islands Mission, but I have not found a copy.

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230 	MR. KNAPP.

Churches.," which emanated from the first of these meetings.,
During the last six months of his life, he bled repeatedly at the lungs, and regarded himself as constantly descending towards the grave; but he appears never to have doubted the reality of his interest in the great salvation. Once, while bleeding profusely, he said, " How sweet to have a Saviour at such a time." Though greatly emaciated, his mental powers were clear and vigorous to the end. On the closing day of his life, having a presentiment that the time of his departure was at hand, he said to, his wife, "I have nothing more to do, except  to, bless my wife and children, draw up my feet like, good old Jacob, and go home." At ten o'clock that night he was evidently dying, and could speak with difficulty. He expressed a' willingness to die, under the assurance that he was going home to his Father's house. There was no indication of pain, no mental anxiety, and on his countenance was a sweet, calm serenity. The night was occupied in prayer, in singing such hymns as " Jerusalem my happy home," and in repeating such passages  of Scripture as are peculiarly adapted to support the soul in its passage out of the world. At three o'clock in the morning of January 22, 1845 {1845/01/22}, he closed his eyes in death.

Mr. Knapp.  Mr. Horton 0. Knapp died at Honolulu on the 28th of March, 1845 {1845/03/28}. He was one of the large reinforcement of teachers, which reached the Islands in 1837 {1837/00/00}. His native place was Greenwich, Connecticut, where he was born March 21, 1813 {1813/03/21}. He joined the church in 1831 {1831/00/00}, and commenced

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MR.  WHITNEY	231
a course of study with a view to the Christian ministry, which he had in mind when he offered himself to go as a teacher to the Sandwich Islands. During the great awakening, his post of duty was at Waimea, on Hawaii, where that work of grace first appeared among the natives, and where the drain upon the 'vital  powers must have been very great. It was too much for Mr. Knapp. He subsequently spent some time at Kailua, and at Lahainaluna, in the hope of recovering health, but without material benefit. Early in 1839 {1839/00/00} he removed to Honolulu, where he devoted his remaining strength to the schools.
Mr. Knapp was courteous, generous, and obliging in his intercourse with his brethren, just in his dealings, circumspect in conversation, and eminently active and consistent in his piety. His last days were full of pain and languishing; but the gradual though sure advance of death gave him no alarm, for to him "Dying was but going home."
Mr. Whitney.  The Rev. Samuel Whitney belonged to the first company of missionaries. He was born at Branford, Connecticut, April 28, 1793 {1793/04/28}, and became hopefully pious in 1813 {1813/00/00}. After spending two years in Yale College, he offered himself for the mission, and was accepted. On his outward voyage he had a narrow escape from drowning. Employed,  for exercise and recreation, in painting the outside of the vessel, standing on a suspended plank, he was thrown from this position into the sea, while the vessel was under full sail. Retaining his self-possession, and being skillful as a swimmer, he gained a bench, which had been  thrown over for him, and which is

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232	MR.  BINGHAM.
still preserved by his family. A boat went to his assistance, and in less than half an hour he was safely on board.
Mr. Whitney received ordination in 1825 {1825/00/00}, and his labors at Waimea, on Kauai, were greatly blessed. Near the close of his twenty-fifth year, his health began to fail, and he repaired to Lahainaluna, where, in the family of Mr. Alexander, he died, December 4, 1845 {1845/12/04}. His mind was vigorous and active. Among his last words were these, which he uttered- with great emphasis "And is the victory won ? Glory, glory, glory! Hail, glorious' immortality ! Can it be that this is death ? That I, who all my life have been afraid of death, have come to this ? Here all is peace, and light, and joy. The Saviour has me by the hand. leading me along. I soon shall be in  heaven."

Mr. Bingham.  As the connection of the Rev. Hiram Bingham, one of the pioneer missionaries, with the Board, was terminated at his own request in 1846 {1846/00/00} this would seem the most suitable place to pay a tribute to his memory; though he did 'not reach the close of life until November  11, 1869 {1869/11/11}.
Mr. Bingham was born at Bennington, Vermont, .October 30, 1789 {1789/10/30}, graduated at Middlebury College' in , 1816 {1816/00/00}, and at the Andover Theological Seminary in 1819 {1819/00/00}. A visit to the . Foreign Mission School at Cornwall awakened a desire to carry the gospel to the country of Obookiah.   His appointment as a missionary of the American Board, and 'designation to the Sandwich Islands, were in 1819 {1819/00/00}. , His ordination, in connection with that of his Andover classmate, Asa Thurston, was by the North Consociation of Litchfield County, in Goshen, Connecticut, on the

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MR. BINGHAM.	233
29th of September, {1819/09/29} in the same year. It was then and there that Mr. Bingham found his wife, Miss Sybil Moseley, a native of Westfield, -Mass., whose interest in the cause of missions had brought her to the ordination.
Mr. Bingham's history, until the mission became established, is substantially that of the mission itself, and has been given in the previous pages. His residence was at Honolulu, which soon became the permanent seat of government, and the chief resort of whaling and other ships of the North Pacific. It was also the, strong-hold of the Prince of Darkness in that island world, and the chief battle-ground for the overthrow of his kingdom. The missionary stationed there required a large amount  of courage, and an inflexible will. These, allied with good nature, cheerfulness, and calm persistency, Mr. Bingham possessed in A high degree. We may perhaps say, what is often said of eminent men, that he was made for the position. Two successive kings, and the chief men and women who ruled in his time, deferred unconsciously to the moral power be was exerting upon them, and the strong-minded, strong-willed Kaahumanu was very much like him, after her conversion , in the best features of her mind and character. It is believed, that in matters of religion there was generally a mutual sympathy and cooperation between them. The traits of character, which sometimes embarrassed the deliberations when he was in council with his, brother missionaries, and which perhaps prevented his acquiring a large personal influence among the churches of his native land, were among the things required in the peculiar circumstances of his position in the first twenty years of the mission.

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234 	MR. BINGHAM.
It may also be said, that as a missionary he was sincere and honest, without pretense, without selfish ends, an enemy to every form and species of wickedness, and fearless in rebuking it, of irreproachable character, loved by the good, dreaded and hated by the wicked. His relations beyond the circle of his own family, as he reflected upon them , and as they determined his daily thoughts and feelings, were ,chiefly with the native community. No wonder the natives loved him. It was affecting, in my tour through the Islands seven years ago, to hear aged women inquire, affectionately and in tears, after " Biname," whom they seemed to regard as their .spiritual father in Christ.
"Mr. Bingham, six years after his return to the United States, published a history of the mission down to 1845 {1845/00/00}, in an octavo volume of more than six hundred pages. Though somewhat diffuse and cumbrous, it possesses great value as a, history, being generally accurate in its statements.
Mr. and Mrs. Bingham's return to this country was in the year 1841 {1841/00/00}, and was in consequence of the failure of Mrs. Bingham's health. She never recovered sufficiently to encounter the fatigues and exposures of a voyage around Cape Horn, though both were ardently desirous of renewing their missionary labors; and she died at Easthampton, Mass., February 27, 1848 {1848/02/27}, at the age of fifty-five. In the seven years which had passed since he left, the mission had been making rapid progress; great changes had occurred, and nowhere more than at Honolulu ; and it was, scarcely possible for Mr. Bingham, if returned to the Islands, to resume his old relations, and, work with the ease and freedom of olden times. Missionaries were no

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MR. RICHARDS.	235
longer insulated and independent forces. A Christian commonwealth had arisen, and a community of interests. It was understood to be the belief of Mr. Bingham himself, that, after so long an absence, he would not be able to accommodate himself to the new state of things. In this opinion he was probably correct, and hence, though retaining to the last an unimpaired interest in the mission, he did not resume his labors on the Islands.
In the year 1863 {1863/00/00}, friends of missions, in different parts of the country united in securing for him an annuity, by which he was enabled to pass a comfortable old age. He was expecting to revisit the Islands in 1870 {1870/00/00}, and take a joyful part, with the Hawaiian churches, in the semi-centenary of the mission , which would come 'in that year; but such was not the will of the Lord. His death, at the age of eighty, was after a very brief illness; and it may be said of him, with  the utmost confidence, " Blessed are the dead, which die in the Lord; they rest from their labors, and their works do follow them." It should be added, that three of his five children are now doing good missionary work in the islands of the Pacific.
Mr. Richards.  The Rev. William Richards died at Honolulu, November 7, 1847 {1847/11/07}, at the age of fifty-four. I have had frequent occasion to speak of his services, as a member of the mission, and in connection with the government. His native place was Plainfield, Massachusetts, and he was born August 22, 1793 {1793/08/22}. His education was at Williams College and the Andover Theological Seminary.  He was dearly beloved by the good people of

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236	MR. RICHARDS.
Lahaina, who loaded him with their simple presents when departing for the United States in 1836 {1836/00/00}; presenting them with tears, and often clasping his feet with loud lamentations, lest they should see his face no more. Perhaps no man has ever shared more largely in the affections of the Hawaiian people, than did Mr. Richards. He was ever looked up to by them as a friend and father, in whom they could safely confide; and when the king and chiefs felt compelled to seek a teacher and adviser from the mission, they chose him, as on the whole the most suitable person for that respectable post.
His  connection with the king and chiefs as their teacher and adviser, has been sufficiently noted. It was chiefly through his aid, that they were enabled to frame the constitution of 1840 {1840/00/00}, with a bill of rights founded on the Word of God, and containing all the outlines of a constitutional and responsible government. It was a bold and successful attempt to curb the arbitrary power of the king and chiefs, to define and secure the rights of property, to encourage industry, and introduce a government of law and order.
His subsequent diplomatic services, in connection with others, resulting in the acknowledged independence of the island-government, are already known to the reader.
These and other invaluable services Mr. Richards performed without the opportunity of making provision for the future support of his family; and it was honorable to the government, that it settled a generous stipend on his widow, which was promptly paid until her decease.

The mission suffered a great loss in the year 1849 {1849/00/00},

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MR. CHAMBERLAIN. 	237
by the death of Mr. Levi Chamberlain, for twenty-six years the senior superintendent of its secular affairs -Probably no man has lived at the Islands who was more generally respected and beloved. 
Mr. Chamberlain.  Called, in the year 1822 {1822/00/00}, to labor some months with him at the Missionary Rooms of the American Board, in the absence of Jeremiah Evarts, then Corresponding Secretary and Treasurer, and closely connected with him in correspondence ever after till his decease, I knew and greatly admired his disinterested spirit, his enlarged benevolence, his undeviating integrity, and his unreserved consecration of time, talents, and property to the cause of Christ. But for the failure of his health, he would perhaps have been Mr. Evarts's successor as Treasurer of the, Board. The post assigned him at the islands was responsible and honorable, but difficult to fill. He accepted it cheerfully, and in the discharge, of its duties probably did as much as any, other man to insure success to the mission, 
Mr. Chamberlain was born in Dover, Vermont, August 28, 1792 {1792/08/28}, and consequently lived almost to the age of fifty-seven . His early years were spent with an uncle in Boston, by whom he was trained to the mercantile profession. He became a member, of Park Street Church in 1818 {1818/00/00}. When of age, be commenced the mercantile business for himself in Boston, and in a few years made such progress, as to have the almost certain prospect of accumulating wealth. But his heart was drawn  towards the gospel ministry; and after consulting with judicious friends, be closed his business, and commenced a course of study in the Academy at Andover. Indications of the disease which ultimately proved

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238	MR. CHAMBERLAIN.
fatal, along with the exigency at the Missionary Rooms, led to a change in his life-plans. Placing his little property where its avails would help forward the cause of missions, he accepted an invitation to join the first reinforcement of the mission to the Islands, and arrived at Honolulu , April 27, 1823 {1823/04/27}.
He entered upon his new labors with a self-devotion which   never wavered. He brought to his work a vigorous mind, a sagacious judgment, a body, though slender, exceedingly active and efficient, and a spirit supremely devoted to his Redeemer, and the good of his fellow-men. His toils were incessant and perplexing. But he shrank from no sacrifice, no self-denial. He was ready to take the lowest place, the poorest fare,  and the hardest toil; ready to be ,a " hewer, of wood and drawer of water," in building the temple of the Lord on those Islands.
But the range of his fine mind was by no means restricted to the secular concerns of the mission. His correspondence with his brethren of the mission, and his patrons at home, touched upon almost every vital interest, and was truly wonderful in its quantity, its matter, and the neatness and accuracy of its execution. Long and wearisome days he devoted to the examination of native schools; and being himself a proficient in penmanship, be early took pleasure in imparting the art to the more advanced of the native pupils. Among his first pupils was Haalilio, who afterwards became the king's secretary, and his ambassador to the United States, England, and France.
Mr. Chamberlain's experience, judgment, and piety gave him influence with 'his brethren as a counselor. He leaned to the side of self-denial,

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MR. CHAMBERLAIN. 	239
prudence, and caution ,and his opinions were frankly and kindly expressed.
About the year 1845 {1845/00/00}, Mr. Chamberlain was induced to try the effect on his health of a voyage to China. This voyage he extended to the United States, where he was permitted to meet, once more, his two eldest sons. After eighteen months from the time of his departure from the Islands, and a voyage around the world, he was again at his beloved home , but with health very little improved. Physical strength was declining, but his mind and spirit were as vigorous as ever. Early in 1849 {1849/00/00}, be suffered from a profuse. hemorrhage, and it seemed as if he must soon die; but he revived, and lingered six months longer, yet on the verge of the grave. He waited patiently, joyfully looking forward, and on Sabbath morning, July 29th {1849/07/29}, be had a, peaceful departure to the " rest which remaineth to the people of God," leaving a widow and seven children.
Mr. Chamberlain may be said to have adorned every relation he sustained. As a husband, as a father, as an agent entrusted with great responsibilities, as a member of the mission and of the foreign community, he was the same. conscientious, devoted Christian, seeking not his own, but the things which are Jesus Christ's.
The Rev. John S. Emerson and the Rev. Asa Thurston were members of the mission until their deaths, which occurred in 1867 {1867/00/00} and 1868 {1868/00/00}, and memorials of them will naturally come further on in' the volume.

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CHAPTER XXVIII.
MEASURES WITH A VIEW TO CLOSING THE MISSION.
1848 -1851. {1848/00/00} - {1851/00/00}
The problem for solution.  THE year 1848 {1848/00/00} was signalized by measures professedly intended to bring the mission to a close.  	There were then about one hundred and thirty children of missionaries at the Islands, of whom more than  a third were ten years old and upwards.  An application was received from five families for permission to come home ,, with twenty-five children, to Provide for the support and education of  the older ones; and   there were sixteen other families in the mission , that would soon be similarly situated. -This resulted from the ' method of prosecuting missions by married missionaries, in   connection with the extraordinary healthfulness of the Islands, favoring the increase of families. The bearing of this new development upon the welfare, and even the existence of the mission, was at once perceived, and thus the case came up for consideration. Should, an unqualified assent be given to those asking permission, the next year might he expected to bring home twelve other members' of the mission, and more than thirty children. With such precedents, should they be followed, it would require but a few years to withdraw almost every family; nor did it seem probable, in view of past experience, that many of the returned families would ever resume their residence on the Islands.

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SOLUTION OF THE PROBLEM.	241
In the conduct of missions to the heathen, choice was of course to be made between employing married missionaries, and men unmarried. Experience was decidedly against the latter course for the general system. The result of celibacy in  the Papal ministry had not been such as to encourage a Protestant trial of the system. Missions prosecuted by married missionaries, had thus far worked well. The family had proved a better agency, and more truly economical, than the celibate. But it had not been fully demonstrated, that the natural feelings of parents would continue so under the control of religious principles, on which the self-sacrificing work of missions depends for success, as to prevent the modern system from being overloaded by partially occupied and dependent families, withdrawn from the missionary work, and residing amid the churches from which ,the funds were derived. The history of missions had not then given the needed aid for the solution of this problem.
What the Prudential Committee had to do, was to devise a method for retaining those families in the field, without incurring expenses that could not be borne; and, at the same time, in view of the vast success of the mission, prepare the way for its early close.
Manner of its solution.  The healthful oceanic climate of the Sandwich Islands, along with the Christianized state of the people, and the progress of civilization, suggested a solution of the novel problem, which I will now briefly state.
	1. No objection was made to the brethren becoming Hawaiian citizens, should any of them choose
16

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242	THE MISSION IN SYMPATHY
to do so; taking, at the same time, a qualified release from their connection with the Board.
2. Brethren, with the approval of the, mission, might purchase from the Board the houses in which they lived, with  all their appurtenances ; and he subject to no
 other restrictions in the investment of their private property, than  popular
 sentiment  imposes on pastors at home.
3. Brethren, after declaring their intention to remain on the Islands in the continued prosecution of Christian labors, and taking a release from their connection with the Board, might receive their proportional part of property held by the Board at their respective stations.
 4. When it had been satisfactorily shown, that brethren, thus released, could not obtain a full and proper support from their churches, from, their glebe lands, from the avails of private property and other sources, the Prudential Committee would make grants, for a time, to aid in their support, after the manner of the Home Missionary Society.
5. The government of the Islands also engaged on these conditions, to confirm to the brethren, individually, the possession of the lands thus made over to them.
This was no doubt a somewhat venturesome step on, the part of the Prudential Committee, involving the risk of not a few evils ; but it was the only apparent method of escape from greater evils.
The mission in sympathy.  It appeared, from letters not received until after these propositions were actually on their way to the Islands, that the mission had become in some measure prepared for such, an arrangement, by' considering the very facts that had operated

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AID FROM THE GOVERNMENT.	24.3
so forcibly on the minds of the Prudential Committee.
The letter of the Committee was dated July 19, 1848 {1848/07/19}., The mission assembled in the following April, and assented substantially to the proposal.
Mr. Wyllie, Foreign Secretary of the Government, was, then on rather confidential terms with the mission. Shortly after the adoption of the proposals made by the Prudential Committee, the mission received a letter from him, earnestly requesting that Mr. Armstrong might take the place of Minister of Public Instruction, vacated by the decease of Mr. Richards. 
New Minister of Public Instruction.  The state of things at  the Islands was no longer purely missionary, but approached the mixed condition of our new settlements ; and it was necessary, in bringing the mission to a successful close, that special attention should he given to the education of the people, and that the expense of it should he assumed as soon as possible by the native community. A self-sustaining religious community required a system of common schools; and much would of course depend on the faithfulness and skill of the person in, charge of that system. There could, therefore, he no reasonable doubt that it was Mr. Armstrong's duty to accept the proposed office, and a transfer of his relations was made in 1849 {1849/00/00}.
	Lahainaluna Seminary transferred to the government.  Consequently upon this, and soon after, was a proposal from the mission to transfer the Lahainaluna  Seminary, hitherto owned and supported by the Board, with everything belonging to it, to the Hawaiian government; but with the provision, that the institution should be continued, at the expense of the government, for the cultivation  of sound literature and solid science, and

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244 	WORKING OF THE NEW CONSTRUCTION.
that no religious tenet or doctrine should he taught -there contrary to those heretofore inculcated by the mission. In case of non-fulfillment or violation of the conditions upon which the transfer was made, the institution was, to revert to the mission , to he held in behalf of the American Board; or else the government should pay the sum of -fifteen thousand dollars. This, agreement was subsequently ratified by the Legislature of the Islands, and also by the Prudential Committee.,
Working of the new construction.  The new construction worked far better than the Committee had ventured to expect. There had been no experience to throw light upon the path, but an obvious Providence led the way, and strengthened, their confidence that they were proceeding in the right direction.
A collegiate institution.  The next step in the process, was converting the school at Punahou for. missionaries' children into a Collegiate Institution, which afterwards grew into the Oahu College. It greatly diminished the anxiety of parents to send their children to the United States for education, since it removed all necessity for so doing; and being a school of high order, it ever after relieved the Board from the necessity of paying anything for the education of the children elsewhere.
 Beginning of the native pastorate.  Another highly important step was the commencement of the native pastorate. On the 21st  of December, 1849 {1849/12/21}, almost thirty years after the commencement of the mission, James Kekela, a graduate at Lahainaluna, was ordained pastor of the church of Kahuku, which, is still existing with a pastor, on the island of Oahu., The native churches of
1 See Annual Report of the Board for 1849 {1849/00/00}, pp. 198, 239-243.

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MISSIONARY SUPERVISION.    245
the Island all took part in the ordination. Several Hawaiians had been licensed to preach, but Kekela was the first to receive ordination, and become the pastor of a church. He still lives, and we shall hear of him again as a successful leader in the native mission to the Marquesas. In the following year, a second native was installed pastor of a church at Waianae,, still existing on the western side of the same island ; and a third was installed pastor  of a church at Kanapali, on the island of Maui, since divided into two churches.
	Missionary supervision.  The manner in which the missionaries extended their care over their large charges, is favorably illustrated in Mr. Coan's account of his  tour through Hilo and Puna, at the close of 1850 {1850/00/00}: " In company with four school superintendents, all the schools were visited and examined, all our juvenile
cold water army, a thousand strong, was called out, marshaled, marched, etc.; and our anniversary dinners were prepared and eaten by hundreds at a sitting. Our meeting-houses were crowded, on these occasions, with parents and children. Hymns and temperance odes were sung; addresses were delivered ; prayer was offered ; sermons were preached ; contributions were taken up; candidates were received into the church ; the roll of communicants was called; discipline was attended to; reports were heard; instructions were given; children were baptized; and the Lord's Supper was administered.  These anniversary celebrations were held at, eleven stations, several days having been spent at each."
After these celebrations, there was a convention of all the teachers and trustees of the schools in those districts, in connection with the officers of the church.

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246, CHURCH FOR THE FOREIGN RESIDENTS.
Nearly two hundred were present. The sessions were ,continued two days, and questions were discussed of the first importance to religion, and education. There was much unity of spirit, order, and quiet. The essential rules of deliberative bodies were observed, though with less formality.,
Foreign residents' church.  Another interesting step towards the construction of a well-ordered Christian community on the Islands, was the institution of an  evangelical church among the foreign residents of Honolulu. It was at once self-supporting, and it did much towards bringing the foreign community into harmonious and active cooperation with the mission and the government.
Salaries in place of common stock.  A radical change was effected, though not without a somewhat protracted correspondence, in the method of supporting the missionaries. It was a change from the common-stock system to salaries. This system was originally derived from the well-known Baptist missionaries at Serampore, in India, through the Bombay, mission. It involved the keeping of a depository at Honolulu, stocked with all the articles supposed to he needed by families, and these the families obtained at cost. This was deemed a necessity during the first decade or two, while the Islands were in a   barbarous state; but in many respects it did not work well. The salaries, once established, were on the whole more economical, and prepared the way for progress in the direction of independent native churches.
Missionary support from native churches.  Among the efforts of a tentative nature, but having only partial success., was an attempt to induce the large native churches to assume the whole or a part of, the support of their

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WHAT LED TO A FOREIGN MISSION.		 247
missionary pastors. It was probably some help to the missionary in overcoming a natural reluctance to break loose from dependence on the Board; and it must have made it seem easier, in the course of events, for the native churches to assume the much smaller salaries needed by their native pastors.
A practical error.  Pressed by pecuniary exigencies, the Prudential Committee took what now seems a step in the wrong direction. The boardingschool at Wailuku for native females, was converted into two self-supporting boarding-schools, for boys and girls whose mothers only were native. The school-building and apparatus were conditionally made over, for this purpose, to Mr. Bailey and Miss Ogden; and these teachers were to gain their support from the schools. The common schools, which were then  supported by the government, numbered three hundred and eighty-eight, with eleven thousand seven hundred and ninety-two pupils.
What led to a foreign mission from the islands.  This year was signalized by the development of a practical conviction, that the Islands could not rise to an independent existence as a Christian nation, without developing the spirit of foreign missions. Both  the native churches and the missionaries, in the present advanced stage of the work, needed that invigorating influence. So obviously was the foreign missionary spirit a necessity to the Hawaiian churches, that members of the mission proposed the forming of a new mission in  one or more of the groups of coral islands westward, called Micronesia, though two thousand miles distant; to be in part sustained by laborers and contributions from the native churches. The collections of these churches at their monthly concerts of

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248	MISSION TO MICRONESIA.
prayer, even then amounted to fifteen hundred dollars a year. It was believed that the Hawaiian churches would support the missionaries sent from their own number, and that they would be all the more ready to multiply the gospel institutions among themselves. The Prudential Committee came fully into these views, and immediately entered upon the incipient measures.
On the 10th of November, 1851 {1851/11/10},, Messrs. Snow, Sturges, and Gulick, and their wives, embarked at Boston  for Micronesia, going by way of the Sandwich Islands. Arriving at Honolulu, a schooner was chartered, and it was decided that Mr. Clark, secretary of the Hawaiian Missionary Society,' and -,Mr. Kekela  should accompany the mission, to aid in its establishment, and to bring back A report to the  Hawaiian churches. Two Hawaiian missionaries were added, and the new mission sailed July 15, 1852 {1852/07/15}, followed by the prayers of thousands of native Christians, recently emerged from the same heathen darkness from which they would rescue the Micronesians. Mr. Kekela, after his return, visited all the churches on Oahu, Maui, Molokai, and Hawaii, informing them of the moral desolation  he saw on those Islands, and of their need of the gospel. His statements were illustrated by specimens of the wickedness and barbarism of the people, which he had brought with him, and were exceedingly interesting to the native churches. He was thus preparing, doubtless, though unconsciously, for his own mission to a still more barbarous people in another direction.
New missionaries.  The Rev. Messrs. Dwight and Kinney were added to the mission in 1848 {1848/00/00}, and Dr. Wetmore  in the following year. It was about this

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NATIVE CHRISTIANS IN THE  GOLD MINES.	 249
time the discovery of gold in California awakened an almost universal interest. Native Christians in the gold mines.  The influence was felt in the Sandwich Islands. Among the native islanders drawn to that region, were certain  members of Dr. Baldwin's church at Lahaina, fifteen of whom went to California to dig for gold Their conduct was marvelous. Not one of them was known to have dishonored his Christian profession. Among. a people of dissolute habits, they stood aloof from gambling, drinking, Sabbath-breaking, and other evil practices. Most of them gave a share of what they obtained to promote the cause of piety; and one, finding that he had cleared four hundred dollars, gave fifty to make his missionary an Honorary Member of the American Board.
Another French aggression.  Another outrage 'Was committed by Roman Catholic France, for which it is hard to account,  except on the supposition of a design, should circumstances render it possible, to take possession of the Hawaiian group, as they had done of Tahiti. Rear Admiral Tromelin arrived at Honolulu, August 15, 1849 {1849/08/15}, in the frigate La Poursuivante, and, some days after, misled perhaps by Mr. Dillon, the French Consul, took military possession of the fort at that place, of the government offices, the custom-house the king's yacht, and other vessels sailing under the Hawaiian flag; all avowedly to punish the Hawaiian nation for not complying with demands which every unprejudiced person would reward as unreasonable and unjust. The fort was dismantled, the arms, powder, etc., destroyed, and the yacht sent off to Tahiti. The government offered no resistance, but the representatives of the United States and Great Britain made

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250	FOREIGN TRAVELS OF THE PRINCES.
formal protest. .  The king and his government were, firm, and the admiral did not deem it prudent to press the case farther.
Still another and the last.  In the following year similar demands were renewed by Mr. Perrin, who came in the corvette Serieuse, as commissioner of the French Republic. He was prepared to enforce his demands as before; but Providence so ordered, that the United States ship 'Vandalia, Captain Gardner, came into port at the critical point of the negotiation. The presence of this vessel, and the impression that she would resist any acts, of violence, in case, the United States flag were raised by the government had the effect to lead the French commissioner to waive -his most offensive demands. Thus the Lord again interposed, and the French government did not repeat these dishonorable proceedings.
The two princes, who have of late occupied the Hawaiian throne, sons of Kekuanaoa, and grandsons of Kamehameha I., visited England and the United States in 1849
{1849/00/00}, and made everywhere a favorable impression by their intelligence, their graceful manners, and the propriety of their deportment. These representatives of the Hawaiian nation, had a formal interview with the Prudential Committee at the Missionary House, when the Chairman addressed-them, and presented to each of them an elegant pocket Bible. A reply was made by Dr. Judd, the ambassador whom they had accompanied to Europe and America, and written acknowledgments were afterwards received from the interesting strangers.
 1 For a more full account, see Missionary Herald, 1850 {1850/00/00}, pp. 61-66,

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CHAPTER XXIX.

A CENSUS. MARQUESAN MISSION. OAHU COLLEGE.

Population of the Islands.  A census of the Islands, taken in  January, 1850 {1850/01/00}, gave the population at eighty-four thousand  one hundred and sixty-five. The deaths in the islands that year were four thousand three hundred and twenty, and the births, one thousand four hundred and twenty-two,; being an excess of the deaths over the births of two thousand eight hundred and ninety-eight. The males under eighteen years of age, were twelve thousand nine hundred and twenty-three, and the females, ten thousand three, hundred and eighty-three; from eighteen to fifty-three they were about equally, divided., The blind were, five, hundred and five, and the deaf two hundred and forty-nine. 
There had been extraordinary causes of mortality during the year preceding that census. The decrease in the population had been constant, though greatly checked by the prevalence of Christianity. Of unmarried foreigners, there were five hundred and sixty-five; of foreigners having white wives, there were one hundred and sixty-eight, and their children numbered three hundred and fifty-nine. Foreigners with native wives were three hundred and twelve, and they had five hundred and fifty-eight children. The number of pupils in five English

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252	THE NATIONAL EDUCATION.
schools was four hundred and thirty-eight, and the high schools contained two hundred and two. 
National education.  The primary and common schools
were five hundred and forty, containing fifteen thousand six hundred and twenty pupils. Four hundred and thirty-seven  of the common schools were Protestant, and one hundred and three were Catholic.  The Protestant schools had thirteen thousand two hundred and sixty-one pupils, and the Catholic schools two thousand three hundred and fifty-nine.
The total outlay for these schools during the year by the government, was $21,989.84, of which $17,0 51.84,were paid as teachers' wages, and $3,160.51 were expended for school-houses. There were also select schools supported by  government, the expense of which, for the year 1849 {1849/00/00}, had been $6,545; and eight other select schools were reported, which were sustained in different ways, some by subscription, some by parents of the pupils, and two by the American Board. These ten select schools embraced in all four hundred and fifty-seven pupils, of which two hundred and sixty-seven were Hawaiian, one hundred and five half-caste, and eighty-five pure white. Three other English schools were said to be in operation, embracing about seventy scholars, most   of whom were native children.
Remarkable relapse and recovery. A remarkable relapse into intemperance at Waimea, on Hawaii, about this time, and a no less remarkable recovery, are described by Mr. Lyons. Both illustrate the singular impressibility of the people. The agents of evil came, and found those who were willing to cooperate with them.	"From the hills and vales," says the missionary,	"the smoke of the ki root ovens ascended, 

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REMARKABLE RELAPSE AND RECOVERY.		 253
and the deluded people were busily engaged day and night in manufacturing the intoxicating beverage,, or in drunken festivals, with the old songs and dances. There were magistrates, but they had been drawn over." 
	Thus matters stood for a time. Mr. Lyons shall describe the recovery from this relapse in his own way. " A waking up of a part of the magistracy, and a change in another part, with the prayers of the saints that remained firm, and help from on
high, restored order and tranquillity. For some time the heavens seemed to be brass above us. The fires of the ki root ovens had gone out; drunkenness and revelry had ceased; yet the Spirit of the Lord, except in a small degree, was not among the people. Few repented of their abominations. But prayer was
unceasingly offered, and efforts were constantly made to reclaim the wanderers. In November a series of meetings was held,, and the Holy Spirit was with us. There was, a movement among those who had, disgraced their profession, and also among those who had never come out on the Lord's side. Confessions were made; the desolations of Zion were repaired;
the Sabbath congregations increased ; the church arose and put on her beautiful garments. Additions were made from the ranks of the impenitent.
" Meanwhile the reviving influence spread to the out-stations. In November and December I made a long tour through my field. It was a very precious season. Meetings were everywhere well attended. The churches, for the most part, presented an encouraging appearance. The cause of temperance flourished again, and temperance celebrations passed off well. in some places revivals were in progress.

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254	HAWAIIAN PIETY CHARACTERIZED.
-,The spirit of benevolence was cheering. Schools had their usual appearance, though some of them were not so promising as formerly. Ninety-nine individuals have been received into the church on examination, and some sixty or seventy stand propounded for admission. A great number of wanderers have been reclaimed, and among them are some Romanists."
Hawaiian piety characterized.  Mr. Bishop, writing at this period, and speaking  of Hawaiian converts from the low vices of  heathenism, compares them to the reformed drunkard. There, is a constant struggle with the old  passions and habits, and perhaps in some unguarded  moment a fall; but he rises again, and, with much to lament in his course, holds on to the end, and dies in the hope of immortality. So with many a Hawaiian Christian. , His pastor and his more established brethren stand in fear of him, and exhort him., and pray for him, because his light does not shine as it ought, and because his faith is feeble,, and Satan's temptations are strong. But the Lord is  gracious to him while he lingers like Lot on the plain, and he is finally carried through in safety, a ransomed heathen, a sinner saved by grace.
Rise of the native Marquesan mission.  The mission to the Marquesas Islands had a singular origin. Some time in March, 1853 {1853/03/00}, a chief from one of these Islands, named Matunui, with a son-in-law of his who was a native of Maui, arrived at Lahaina, on board the whaleship Tamerlane. He was from the island of Fatuhiva, which he.left in February, and his object in visiting the Sandwich Islands was to induce missionaries to go and live with his people, and teach them the word of God. He very much desired

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THE.MARQUESAN MISSION.		255
at least one white Protestant missionary; but rather than return alone, he would take two or three native missionaries. The Hawaiian churches were greatly moved by this appeal, and felt, as did the missionaries, that it ought to be responded to as a call from God. This could be done only by,sending, a native mission., The Rev. James Kekela, the, first of the ordained native pastors, the Rev. Samuel Kauwealoha, Mr. Lot Kuaihelani, a, deacon and teacher in the church at Ewa, and Mr. Isaia Kaiwi, a graduate of Lahainaluna and several years a
teacher and deacon in the second church at Honolulu, offered themselves for the service. They were all married men. Mr. James Bicknell, a pious layman, born in England, also offered himself, and was a useful member of the mission for several years, but is now residing at the Sandwich  Islands. The expense of the mission was to be borne by the native churches. The Rev. Mr. Parker, of the mission, one of the company which had visited these islands several years before,, was to go with them, to advise and assist at the outset - and an English schooner was chartered to take the company to Fatuhiva.
	Farewell missionary meeting.  This mission was not allowed to go without impressive valedictory services. A great missionary meeting was held in the Stone Church at Honolulu. The house was crowded above and below. The eight Hawaiians there to be consecrated to the foreign missionary work, and to receive their instructions, Presented a thrilling scene.  It was so to the missionaries. Not many years before, that time, they had worshipped ~in a house near the one in which they were assembled, made of poles, strings, and grass, resembling any

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256	THE MISSION COMMENCED.'
thing else rather than a church, and with a congregation clothed mostly in kapa. They now sat in a house built by the same congregation, which, for Magnitude and durability, might vie with almost any house of worship in an American city; and the people were assembled to send forth missionaries from among their own race to other and distant heathen lands.
	The mission commenced.  The mission was successfully commenced, and Mr. Parker left them hopeful as to the future.  He reported the Fatuhivans as a superior class of Polynesians in their physical appearance.  The men were athletic, healthy, and free from cutaneous disease; but more exceedingly savage in their appearance, by reason of their tattooed faces, arms, and limbs. The females were generally small, with regular features and light complexions, and were better looking than the females, of the Sandwich Islands.
A year later, the mission, though quietly pursuing its work, had met with some discouragements. " The people of the different valleys were often at war. There was very little government. The papists had come in to oppose them, ~and spent the Sabbath, after mass, in teaching the people amusements. Matunui, the chief who had asked for the mission, had not proved to be all the brethren hoped to find him. The attendance on worship and schools was irregular. But a comfortable house had been built, and a garden inclosed, and the mission wrote in good spirits.
Persistence of native missionaries.  Seventeen years have elapsed since this mission was commenced; and, Kekela, Kauwealoha and Kaiwi, of the first company of

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THE HAWAIIAN MISSIONARY SOCIETY. 257
missionaries, are still there. The results of their self-denying and patient labors are far from being limited to the narrow bounds of their own missionary field. They have demonstrated what a  native ministry may do, through the grace of God, among savage heathen people of a kindred race. And the reacting influence of their mission was found to be such in  their native islands, after ten years, as to prepare the way for a cheerful concession of independence to the native ministry and churches over all those islands.
Hawaiian Missionary Society.  The Hawaiian Missionary Society, thought to some extent a disbursing agent of the American Board, was now beginning to act as an independent body. The Marquesan mission being composed of Hawaiian  missionaries, its relations were wholly with that Society; and so were the relations of the Hawaiian missionaries in Micronesia. The Society began, about this time, to direct a portion of its efforts to the feeble churches and
destitute places on the several islands of its own group.
Inroad by Mormons.  The papists seem not to have been making much progress in  the way of converts, but the Mormons became troublesome for a time. Five or six Mormon priests labored in Honolulu and vicinity for a few months. Their doctrines, instructions, and practices were such, that the most abandoned and licentious characters were among their first, converts. They licensed several of this class, who were graduates of Lahainaluna, to expound their texts. Baptism by immersion was with them a saving ordinance. Moreover, they taught their converts, that they would have nothing to pay for
		17

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258	OAHU COLLEGE CHARTERED.
the support of their ministers, or for the building of churches, or for foreign missions.
Oahu College chartered.  The Punahou institution received a charter in  1853 {1853/00/00}, with the name of Oahu College. The charter describes the object of the College to be " the training of youth in the various branches of a Christian  education." It further states, that " as it is reasonable that the Christian education  should be in  conformity to the general views of the founders and patrons of the institution, no course, of instruction shall be deemed lawful in said institution, which is not accordant with the principles of Protestant Evangelical Christianity, as held by that body, of Protestant Christians in the United States of America, which originated the Christian mission to the Islands, and to whose labors and benevolent contributions the people of these Islands are so greatly indebted."
	There was also an additional security for the institution in the following article, namely: "When ever a vacancy shall occur in said corporation, it shall be the duty of the Trustees to fill the same with all reasonable and convenient dispatch. And every new election shall be immediately made known to the Prudential Committee of the American Board of Commissioners for Foreign Missions, and be subject to their approval or rejection  ; and this power of revision shall be continued to the American Board for twenty years from date of this charter."
	Its object.  This institution was in some important sense the palladium of the nation. That part of the 	community, which, though born on the Islands, was of foreign descent, more especially the
children of the missionaries, was fast becoming an

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ENDOWMENT OF THE COLLEGE.	259
influential and important element; and all that then seemed needful to make them a blessing to the Islands, was an adequate and proper education. This the College was designed to afford.
Its endowment.   Towards its endowment the government  generously gave three hundred acres of excellent land, valued at ten thousand dollars. Twelve thousand dollars, resulting from the sale of these lands and individual donations at the Islands, are invested at the Islands; and about nineteen thousand are invested in the United States, the result of donations in this country. Of this latter sum the American Board contributed five thousand dollars. Among the larger individual donors was the late James Hunnewell, Esq. The College, though founded by the Board, is governed by an independent body of Trustees residing on the Islands.1 It is open to youth of all races. The number of pupils from 1841{1841/00/00} to 1866 {1866/00/00}, was two hundred and ninety, of whom one hundred and seventy-three were males, and one hundred and seventeen females.
Its pupils.   Only twenty had died. A score of these pupils have since graduated at colleges in the United States, where a majority took high honors. It is matter of regret that so many, after receiving the very valuable instruction at Punahou, should not have returned to the Islands on completing their education in the United States.
1 When Kamehameha the Great conquered Oahu in 1794 {1794/00/00}, he gave Punahou to one of his principal warrior chieftains, who was the father of Hoapili. Upon the death of the father in 1802 {1802/00/00}, the hand became Hoapili's. Hoapili gave Punahou to his daughter Liliha, upon her marriage with Boki. In 1829{1829/00/00}, just before starting on his fatal expedition in search of sandal-wood, Boki gave the land to the Rev. Hiram Bingham; and Mr. Bingham, before leaving the Islands in 1840 {1840/00/00}, generously gave it to the mission school, which afterwards became the Oahu College. He is there-

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260	ITS VALUE TO THE ISLANDS.
	It should be stated in  justice to the College, that  a  number of the most useful and prominent members of the island  community,  male and female, in the ministerial, legal, and educational ranks, received their entire education at this institution, and that this number is sure to increase.
Its value to the Islands.  Though established with primary reference to the children of missionaries, it now (as was anticipated from the beginning) derives the larger proportion  of its pupils from other classes in the community. The
condition of the Islands would have been far less prosperous and satisfactory, at the present day, had there been no such institution during the last quarter of a century; and without it the national prospects would be far less cheering than they are.
A pestilence.  The small-pox invaded the Islands early in  1853 {1853/00/00}, and was dreadfully fatal in certain districts.  Mr. Bishop, who encountered every risk to save his people, reports the deaths in  Ewa of twelve hundred out of a population of twenty-eight hundred. Nearly one half of the eight hundred church members were victims of the pestilence. From morn to night the missionary visited the sick and dying, lying helpless on the ground, where, in most cases, they were destitute of every comfort, except such as he carried to them, and administered with his own hands. For a while it was difficult to find persons to bury the dead. But some were found willing to undertake the task for a large reward; and when they could not be found, friends performed the duty, of course at the risk of their lives. Many in this way contracted the disease. The indications 
fore to be numbered among its founders. These facts I gather from a Historical Essay on the College, published at Honolulu in the year 1866 {1866/00/00}.

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A PESTILENCE.	261 
of decay were so rapid, that immediate interment was necessary. A hasty grave was dug near the place; the body was rolled in its clothes and mats, and without ceremony was hurried to its last resting-place. For three months there were no funerals, no mourners. A short prayer was sometimes made over the grave, but very seldom, as no one dared to approach the place, except the 'grave digger. The number of sick in the district, at one time and for more than three months, was not less than three hundred, and the deaths averaged from twenty to thirty a day.

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CHAPTER XXX.

DEATH OF KAMEHAMEHA III. ACCESSION OF
KAMEHAMEHA IV.

1854 {1854/00/00}.
KAMEHAMEHA III. died on the 15th of December,  1854 {1854/12/15}. Death of the king.  Though not free from faults, especially in the early part of his reign, he possessed many excellences as a sovereign prince. 
His character.   He largely inherited the amiable disposition of his mother, and was generally beloved while a youth. It  was his misfortune to come young to the throne, and to be subject for a time to the influence of unprincipled and crafty foreigners, when the national mind was feeling the reaction consequent on the great awakening. It is not supposed that he cordially embraced the gospel, though he seems ever to have been impressed with its truth and importance. The Protestant missionaries enjoyed his confidence to the last, and he thankfully availed himself of such aid in promoting the welfare of his subjects, as they could properly render. He was the friend and benefactor of his people; and few are the, sovereigns who have been as ready to relinquish their prerogative and their sources of private wealth, to improve the condition of their subjects. His noble stand in the cause of temperance, of which this history has made repeated mention, was continued for

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KAMEHAMEHA III. AND IV.		263
years, and he manifested an unfailing interest in the civil and social institutions of his  nation.  	The reign of law may be said indeed to have commenced before his time; but there was no constitution, and the people had no well-defined rights. Even the right of parents to their children was not clear.
Those who occupied houses knew not how soon they might be ejected, and those who cultivated fields were in constant fear of being deprived of the products. The people were mere vassals, with no participation in  affairs of - -, government. The constitution given by this sovereign put both chief's and people in  the same relation to the laws. He. gave Hawaii her Magna Charta, and it was with him a voluntary gift. Her existence as a constitutional state, dates from  the year 1840 {1840/00/00}, and she will cherish his memory while blest with a national existence.
Kamehameha IV.  The younger of the two surviving grandsons of the first Kamehameha, a son of Kinau, succeeded to the throne. Born March 17, 1814 {1814/03/17}, he received his education in the Chief's School, under the care of Mr. and Mrs. Cooke, members of the mission, as did his brother, the present sovereign. In 1849 {1849/00/00}, both of them, fine looking young men , enjoyed the advantages, and experienced the disadvantages, of foreign  travel.  
Testimony of the young king.  The address of the young king, on the occasion of his inauguration, which was delivered in both Hawaiian and English, strikingly exemplified the progress of the nation. I make a single extract : " With the accession of Kamehameha II. to the throne, the tabus were broken, the wild orgies of heathenism abolished, the idols

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264	TESTIMONY OF THE YOUNG KING.
thrown down; and in their place was set up the worship of the one only living and true God. His was the era of the introduction of Christianity, and all its peaceful influences. He was born to commence the great moral revolution which began with his reign. The age of Kamehameha III. was one of progress and of liberty, of schools and of civilization. He gave us a constitution, and fixed laws; he secured the people in  the title to their lands, and removed the last chain of oppression. He gave them a voice in his councils, and in the making of the laws by which they are governed. He was a great national benefactor, and has left the impress of his mild and amiable disposition on the age for which he was born."

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CHAPTER XXXI.
INDICATIONS OF PROGRESS.
1857-1862. {1857/00/00} - {1862/00/00}
THE mission, assembled at Honolulu in the year 1857 {1857/00/00}, bore the following testimony, in its annual letter, to the general progress at that time:
Contrast of the present with the past.  " When we contrast the present with the, not very remote past, we are filled with admiration and gratitude in view of the wonders God has wrought for this people. Everywhere and in all things we see marks of progress, unmistakable to every intelligent and candid observer. Instead of troops of idle, naked, noisy savages gazing upon us, we are now surrounded by well-clad, quiet, intelligent and self-possessed multitudes, who feel the dignity of men. Instead of squalid poverty, we see competence, abundance, and sometimes luxury. Instead of brutal howlings and dark orgies, we hear the songs of Zion, and the supplications of saints. The little dirty kennel, dirty with smoke, from which the light of the sun was nearly excluded, has given place, in numerous cases, to the  neat cottage, or the commodious dwelling of wood or stone, well provided with the furniture of the civilized. All this is true in instances too numerous for specification. Yet we would not be understood to affirm, that it is true of the masses.

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266	SIGNS OF PROSPERITY
While a general progress is most evident, and marked by many prominent and striking indices, there are still many, as in all lands, who are too indolent, too ignorant, or too vicious, to put forth the efforts necessary for the improvement of their condition.
Signs of prosperity. " Yet our towns are rising, our roads are improving. Signs of Agriculture and industry are assuming increasing importance. Our government, in its legislative, executive, and judiciary departments, has acquired organic form, and is moving On in the discharge of its functions. Our schools are sustained. Our islands are being dotted over with improved church edifices. Law is supreme ; order prevails; Protection  of all human rights is nearly complete; there is little complaining or suffering in the land; shocking crimes are rare; and it may be doubted whether the sun shines on a more peaceful people. All this and more, through the grace of God, has been accomplished during the last thirty-seven years; and for all this we do and will praise the Lord.
Social condition.  " The social state of the people improves from year to year; and it is a remarkable fact, that life, liberty, and the avails of industry and enterprise, are nowhere more safe, than in the Sandwich Islands. Foreigners of all nations are kindly received, and their rights, personal, social, civil, and religious, are respected. No resident and  no subject, who conducts himself uprightly and discreetly, has just cause, to complain that his rights are invaded.
The testimony at, the close, of the foregoing extract is well sustained by a remarkable passage in

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SECURITY OF LIFE AND PROPERTY.  	267
the report to the government of Chief Justice Lee, as early as the year 1853 {1853/00/00}: " In no part of the world," he says, " are life and property more safe than in the Sandwich Islands.  Murders, robberies, and the higher class of felonies, are quite unknown here ; and in city and country- we retire to
our sleep, conscious of the most entire security. The stranger may travel from one end of the group to the other, over mountains and through woods, sleeping in grass huts, unarmed, alone, and unprotected, with any amount of treasure on his person, and with a tithe of the vigilance required in older and more civilized countries, go unrobbed of a penny."
Mr. Shipman, who joined the mission in 1854 {1854/00/00}, was stationed at Waiohinu, in the district of Kau. Excepting three or four sons of missionaries, he was the last to receive an appointment as a missionary to the Islands, and he died at his post after seven years. Mr. Shipman was a man of strong intelligence, and much among the people; and after four years he bore this emphatic testimony concerning the reality of their piety:
Testimony as to native piety.  " Nothing but the Holy Spirit could have wrought in them what we now see. Many of them  live among us monuments of his power in converting the soul. Whether it was by a mighty outpouring of the Spirit, in what is termed a revival, or by a gradual work of grace in the community, I know not; but that the Lord has been here, with regenerating power, there can be no doubt. Neither education, nor legislation could have produced what we now see. All the improvements of this kingdom will fail to do for the younger portion of the population, what has been done by your missionaries  through the blessing of God, for the older portion."

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268	THE NATIONAL SCHOOLS.
Revision of the Scripture version.  The Hawaiian Evangelical Association decided, in  of 1859 {1859/00/00}, that it was inexpedient to attempt a new translation of the Scriptures ; but that the existing version should be suitably revised, with the addition of clearly relevant proof-texts, or references.
The national schools. According to the report of Dr. Armstrong, President of the Board of Education, in that year, the statistics of free schools, supported by the government, then stood as follows: -
Raised by the school-tax in 1858 {1858/00/00}		$34,994.00
Raised by the school-tax in 1859 {1859/00/00}		31,491.49
	Number of free schools in 1859	{1859/00/00}		285
	Number of scholars					8,628
	Schools where English is taught					16
	Native youths in them					804
	White children in schools					190
	Mixed children in schools					166
		Total in the schools					9,788
The excess of boys over the girls in the free schools, was one thousand five hundred and seventy. One hundred and forty of the schoolmasters were from  the seminary at Lahainaluna. Conventions of teachers, of from five to ten days' continuance, were held on the islands of Kauai, 0ahu, Maui, and at three places on the island of Hawaii. Essays were read, and exercises performed in reading, writing. arithmetic, and geography ; and a variety of subjects were discussed, all pertaining to the office and work of the schoolmaster. About four-fifths of the free schools were composed of the children. of Protestant parents. the chief reading-book in the schools was the New Testament, both on account of its cheapness, and the desire of the parents that their children should be instructed therein; and portions of

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SELECT SCHOOLS. 	269
the Hawaiian version were often seen in the hands of Roman Catholic children.
In addition to free schools, the government supported the Lahainaluna Seminary, with one hundred and twelve students; the royal school at Honolulu, with fifty-five; and the free school at Honolulu With seventy-eight. This last was made up of a mixed class of Hawaiians, Americans, English, Welsh, Irish, Scotch, Germans, Chinese, Tahitians, Peruvians, Hindus, and Africans. There were also Hawaiian-English schools containing eight hundred pupils.
Select schools.  The select schools, not under the government, were the 0ahu College, with seventy-three students; the boarding school at Hilo, with sixty-three; and a manual Labor school at, Waioli, on Kauai, with sixty-two. The school at Hilo had been in operation twenty-four years, and had cost the Board seven thousand five hundred dollars, in addition to the support of Mr. Lyman, the teacher. Of its five hundred and forty-three. pupils, nearly four hundred were in many different kinds of business, at the time now under consideration, scattered through the Sandwich Islands, Oregon, California, the Marquesas Islands, and Micronesia.1  In this school, as well as in Mr. Wilcox's ,at Waioli, the pupils cultivated the soil during a portion of each day. These three schools derived their support chiefly from the American Board.
Death of Dr. Armstrong.  In 1860 {1860/00/00}, the government system of school education experienced an irreparable loss, as it. proved, in the death of Dr. Armstrong, as a consequence of injuries received by a fall from his
1 The school at Hilo, in 1868 {1868/00/00}, received from the government a new and perpetual charter, under the old Board of Trustees, composed of the American missionaries on Hawaii, with power to fill vacancies when they occur.

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270 TRIBUTE TO DR. ARMSTRONG'S MEMORY
horse. He had labored during fifteen years effectively in the distinctive character of a missionary, and thirteen years in Connection With the government of the Islands, as President of the Board of Education, with  other responsible offices attached. The king was greatly moved by his death, and addressed the following touching note of sympathy to the afflicted Widow - -
Tribute to his memory.  " My dear Madam : - I hope I shall not appear intrusive upon your first grief, if I hasten to tender you and your family my sincerest condolence for the great bereavement you have sustained under a heavy dispensation of Providence.
" Your husband, so suddenly removed, at the very time when  all who knew him, or appreciated his usefulness, were hoping to see him return to his important avocations, was a valued friend of mine, and an efficient officer of the government, and I am, to a very large extent, a sharer in your loss.
- Believe me, Madam, when I assure you, that so suddenly did this blow reach me, that it is only by degrees that I appreciate the magnitude of the loss which  you and I, and the country, have sustained.
Yours. very truly,
" LIHOLIHO."
PALACE, September 24, 1860. {1860/09/24}"
He 'also prepared an obituary notice of Dr. Armstrong in Hawaiian, for the native newspaper. The closing sentence. reads thus: "It is suitable that the whole nation should mingle their weeping with the tears of the widow and children of the deceased, for, in  our prosperity, he rejoiced in our joy, and when trouble came upon us, he was afflicted in our affliction."

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WHALE-SHIPS AND CHURCH-BUILDING	. 271
Whale-ships call less frequently. About this time there was a great diminution in the calling of whale-ships at the Islands.  They could obtain their supplies more advantageously elsewhere. While this relieved the islanders from One of their most demoralizing influences, it deprived them of their principal means of obtaining money and the productions of other lands. But measures were soon in progress to promote the cultivation of sugar rice wheat, and other
products for exportation, and the industrial interests of the Islands were thus promoted.
Church building on Hawaii.  Mr. Lyons, of Waimea, appears to have regarded his district as embracing the equivalent of fourteen parishes, to each of which he furnished a native sub-pastor, acting in subordination to the missionary, with deacons and elders; and he, labored hard, in the years 1859 {1859/00/00} to 1861 {1861/00/00}, to have each of these parishes supplied with a neat and comfortable house of worship. One or two of them, which I saw on the uplands while sailing along the northern shore, had the unmistakable church appearance.
Papists at Hilo.  Concerning the Papists, at this time, it will be sufficient to avail myself of information received from Mr. Coan, writing under date of 
August 21, 1861 {1861/08/21}. The papists made a strenuous effort to gain numbers and influence in Hilo. Their temple had been completed, and it was consecrated with much pomp and ceremony. " The French Bishop was there, with a number of his clergy and papists were called in from every part of Hawaii, and from all the islands in the group. Music, paintings, harangues, feasting, horse-riding,  bell-chiming, and many other diversions were in full play, to attract the multitude.  No efforts were made to prevent the Protestant people

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272	PAPISTS AT HILO.
from witnessing the show, and Of course many were there from idle curiosity, and many others from an honest desire to see, compare, and judge for themselves. Numbers joined. the Romanists, but they were mostly strangers from other parts, ignorant laborers on the plantations of Chinamen , and a few decidedly wicked and base characters from the neighborhood, - notorious liars, dishonest debtors, adulterers, and men who had been convicted and punished by the laws of the Land; and there were enough of this class left. It is believed that  no man joined them who gave evidence of piety."

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CHAPTER XXXII
A GENERAL REVIVAL OF RELIGION.
1860 -1861. {1860/00/00} - {1861/00/00}
Extent of the revival.  WHILE the year 1860 {1860/00/00} had its trials, it was specially distinguished for revivals of religion over a large part of the Islands. In no one, of the previous twenty years, had there been such evidence of the Holy Spirit's presence in the churches. The voice of rejoicing for spiritual mercies came up  from nearly all the, stations. Churches were revived, backsliders reclaimed, the fallen raised, the weak strengthened, the timid made brave for the truth, and hardened sinners converted to God.
At the annual meeting of the mission in May, the missionaries came together mourning over the desolations of Zion. These were painfully evident in Honolulu, and many other places. But even there the Lord had begun to revive his work. The first distinct signs of spiritual interest were at Kaneohe, on  the island of Oahu, under the ministry of Mr. Parker. This was as early as October, 1859 {1859/10/00}, and among a very irreligious class of persons ' There was a decided increase of pious feeling and activity in the church. Fifty-nine suspended or excommunicated members were restored to fellowship, and about the same  number of hopeful converts were added by profession. There was also a manifest growth in grace in the older members of the church. 
18

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274	EXTENDS OVER OAHU.
Extends over Oahu.  Early in the year 1860 {1860/00/00}, the revival extended along  the northern  side of the island to the district -of Havula, where the native pastor Kuaea was laboring. The number of hopeful converts there, with in the space of a few weeks, was scarcely less than a hundred. At the close of the general meeting, Messrs. Coan  and Parker made a tour of the island, and brought back a favorable report,  not only from the five places just named., but from Waialua. The churches in Honolulu came, now within the reviving influence. A sermon preached in June, by Mr. Kuaea in the Second Church, under the pastoral care of Rev. Lowell Smith, was evidently blessed to the people. He then made a preaching tour through Oahu, accompanied by a number of deacons from  his own and other  churches. The people came out freely to his meetings, and urged that the labors might be prolonged. The lay helpers were with special reference to visiting from house to house.
Their united labors on returning to Honolulu were very useful; and from that time, there was a precious work of grace at all the stations on Oahu. In September, Mr. Smith also made a preaching tour through the island, accompanied by twelve deacons. Their visit to Waialua appears to have been specially successful, and they had great reason for rejoicing through the whole tour. Many who had been infatuated by the wild hulas, and not a few Roman Catholics and Mormons, became regular attendants on the Protestant meetings.
An interesting case.  Mr. Emerson, of Waialua, has left a pleasing record of his visit to Waianae. He was there the guest of Kapuiki, formerly judge of the

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NUMBER OF CONVERTS.	275
district. After bathing and refreshment, the family assembled for evening devotion in  the well-finished house, floored, papered, ceiled, glazed, shingled, clapboarded, matted, and surrounded by a deep verandah. At night, the guests retired to separate apartments, furnished with beds filled with dried grass, and surrounded by mosquito bars. Twenty-five years before, the owner of this  house was an obstinate heathen, often  intoxicated, and having no fellowship with the church, of which be was now the main pillar.
A series of meetings was held at that place, for prayer, instruction, and inquiry, preparatory to the celebration of the Lord's Supper on the following Sabbath, in all of which much interest was manifested. The good people afterwards spoke of the communion season which followed, as being more joyful than any one ever before.
At night the room in which the missionary lodged was separated from one occupied by natives only by a thin partition, and two or three times each night while he remained there, the natives rose for prayer, each offering a short but fervent petition for the outpouring of the Holy Spirit upon the people and themselves. One  night he listened to not less than  nine of these prayers after he had retired to rest.
Number of converts.  The admissions to the churches on the Island of Oahu, as the result of this revival, were nearly nine hundred. 
On Kauai.  As a consequence of the special religious interest on the Island of Kauai, the church at Koloa received one hundred and two members by profession, and the church at Waioli twenty one.
Mr. Alexander returned to his field at Wailuku,

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276	CHARACTERISTICS OF THE WORK.
On Maui.  on Maui, in June 1860 {1860/06/00}, after an absence in the United States of eighteen months, and was "deeply impressed with the low state of piety among the people." But brighter days were near. In October, there was cheering evidence of an unseen power moving on the hearts of the people.  
Characteristics of the work.  The morning prayer- meetings, which had been greatly neglected, were attended by increased numbers, and there was an evident increase of solemnity in those who attended public worship on the Sabbath. Backsliders spontaneously confessed their wanderings, and asked an interest in the prayers of God's people. Some of the most careless and profligate evinced great concern for their soul's salvation, and Christians prayed as they had not before been heard to do. Fair professors of religion, who had been living in secret sin, were constrained to come forward and confess their wickedness, and beg the prayers of their brethren. The members of the church and the awakened were drawn together, and together they sought the Lord. For successive weeks, they met for prayer and exhortation three times a day, and sometimes they protracted the afternoon meetings till eight or nine o'clock in the evening; and a few times they continued all night in prayer and mutual exhortations. Fearing evil would result from such protracted meetings, the missionary advised their discontinuance. Young converts sought out former companions in wickedness, and endeavored to bring them to Christ. Brethren of the church went in companies of two, three, four or five, and visited every house, whether of professed Christians, Papists, or Mormons. Multitudes were thus brought

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IN HILO AND PUNA.	277
under the influence of the gospel, who, living far up the valleys and ravines, were almost inaccessible to their pastor. A wonderful change indeed came over the whole community.
For six months  and more, prayer-meetings were held as early as the dawn of day, in as many as eight different places, and the people seemed to take delight in meeting each other at that early hour. Scripture knowledge was valued and sought as it had never been  before. Many entered upon the practice of reading the whole Bible through in a year. Pious, women also were very active in their efforts to promote the revival.
In Hilo and Puna.  In the districts of Hilo and Puna, on Hawaii, the awakening influence was nowhere so strong as in 1837-40 {1837/00/00} - {1840/00/00}; but in many places backslidden church members came with confessions and tears, to renew their covenant vows. Numbers of the most hopeless of them returned more humble, penitent, and sincere than ever before. In many places daily meetings were kept up morning and evening, and fully sustained. A great and good work was thus wrought in the church itself. Many of the youth, who had seemed to have only a name to live, became active and zealous members, and the churches stood upon a higher level.
At other stations.  If the work was less marked and decisive at other stations, outside of the churches, there was nevertheless an excellent quickening influence among the better portion of the members, and a reclaiming of many wanderers. The piety that pervaded the nation was, on the whole, purified and strengthened.
There soon followed indeed a reaction. The progress

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278	GENERAL RESULTS.
A reaction.  of the gospel, in 1860 {1860/00/00}  and 1861 {1861/00/00}, was like a 	swollen river; in the next year, it was like the same river in a season of drought.  But the	lines were being more distinctly drawn between the Church General results.  and the world. There  were antagonist and conflicting forces. Whereas once scarcely a native could be found who would refuse to admit the claims of the gospel, many were now ready to advocate the doctrines of infidelity, and boldly rejected the truth. In  the legislative councils, they sought to overthrow the laws in favor of temperance and correct morals, and scoffed in private at all religion. This  naturally had the effect to arouse the godly, and the contest between light and darkness became more active and decided. Notwithstanding the apparent decline of fervor, there was a growth of principle, and an increase of feeling  in the churches, that they were bound to support the gospel at home, and to send it abroad.
Admissions to the church.  As the result of this revival of religion, nearly fifteen hundred were received into the churches on the Islands in 1860 {1860/00/00}, and more than eight hundred in the following year.
Ecclesiastical organizations.  In the year 1860 {1860/00/00}, the pastors, foreign and native, and the  churches on the island of Maui, organized themselves into a Presbytery. Not long after, the missionaries on the island of Hawaii, uniting with an equal number of delegates from the native churches, formed an Evangelical Association; and about a hundred were admitted as honorary delegates, to assist in the deliberations of the body, but not to vote. The proceedings were to be in the Hawaiian language. The first meeting of

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ECCLESIASTICAL ORGANIZATIONS.	279
the Association was at Hilo, and continued through an entire week, with the most satisfactory results. Similar associations were formed on Oahu and Kauai.
These ecclesiastical bodies, whether called presbyteries or associations, were formed on much the same basis, and had the same great object in view, -to become what might be termed nurseries of the infant Hawaiian churches. It was also hoped, that they might be repositories of knowledge and experience, when the experience and counsels of the missionary pastors should be no longer available. Although some took the name of Presbytery, and others that of association, none of them were strictly either Presbyterian or Congregational, the circumstances of the, native churches requiring modifications. Another fact to be  noticed is, that these bodies were in no way connected with similar ecclesiastical bodies in  the United States. They grew out of the exigencies of the work there; and it was not seen to be desirable or feasible to connect them with similar bodies in other lands.  

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CHAPTER XXXIII.
RECONSTRUCTION OF THE CHRISTIAN COMMUNITY.
1863. {1863/00/00}
Practical errors.  IN so novel a process as bringing a mission to a Practical close, some practical errors were unavoidable. As we now judge, in the light of experience, it was an error in this mission for the missionaries to retain the undivided pastoral charge of their large churches for some years after 1848 {1848/00/00}; and another, that they drew from those churches a part of their support.
Backwardness to put forward a native ministry.  At any rate, these arrangements were found at length to stand in the way of extending the native pastorate, since they inclined the brethren, when the ordaining of such pastors was urged as a present duty, to attach what proved to be an undue importance to the difficulties in the way. Never was the apparent want of adaptation to the pastoral office among the Hawaiian people so earnestly set forth by a portion of the missionaries in their correspondence, as in 1861 {1861/00/00} and 1862 {1862/00/00}, more than forty years after the commencement of the mission. The few that were ordained pastors had indeed lived without reproach, and the larger number sent as ordained missionaries to Micronesia and the Marquesas Islands, had all a good report. The pastors on the Hawaiian Islands, however, had been held in subordination to the missionaries.

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DELAY IN INSTITUTING NATIVE  MINISTRY 		281
of their respective districts, and not having enjoyed a full personal responsibility, were unable fully to demonstrate their capabilities. So great was this lack of confidence on the part of some of the older missionaries, that they even regarded many more years of trial as needful ' before they would deem it safe to confer a full pastorate on many of the native ministers.'
Not peculiar to this mission.  Nor was this difficulty peculiar to the Sandwich Islands. At that time only thirty-eight of the one hundred and seventy churches connected with the missions of the American Board, had native pastors. There were nine in the African, Syrian, and China missions. The Ceylon and Mahratta missions had only four each ; which was also, the number at the Sandwich Islands. The Madura Mission had only six; and there were but eleven in the three missions to the Armenians of Turkey. This was after the lapse of, thirty, forty, and fifty years. Yet it was not for the want of pious, educated natives in the employ of the missions; there were then as many as four hundred of these, most of them virtually preachers, and many actually licensed as such. Neither had the Secretaries of the Board failed to press upon their brethren the great importance of the pastorate, as a means of securing an efficient native ministry. Nor were the missionaries less impressed with. the desirableness of so organizing the native churches, as to secure self-government and 
1 One of the Reports at the General .Meeting of the Mission in 1863 {1863/00/00}, has the following declaration : " Your Committee are of the opinion, that all or nearly all the stations now occupied by foreign pastors, should be so occupied for many years to come." The foreign pastors were then seventeen in number, and there were twenty-one churches." - Proceedings of the Hawaiian Evangelical Association, 1863 {1863/00/00}, p. 71.

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282	CAUSES OF THIS BACKWARDNESS.
self-support at the earliest practicable time. The obstacles had been unavoidable, and were such that it  would require some time to surmount them.
Causes of this backwardness.   They existed in the want of experience; in the lack of precedents; in ideas and habits carried by the missionaries from  their native land ; in early impressions as to the native character; in the fact that the education  of the native ministry was begun prior to any proper development of native churches, and of course before it was known exactly what was needed; in certain errors that had been unavoidable in the higher education, by reason of which many of the young men became disinclined to such pastorates; in the absence of a well-defined and settled purpose among the missionaries, to assign churches to the pastoral care of a native ministry ; and to the consequent fact, that the  native preachers, with few exceptions, were not avowedly educated for the pastoral office, and therefore were not in the expectation of it; and so the idea had not that place in their thoughts,  nor that hold upon their consciences and hearts, which it has with a very large number of the pious young men in -the colleges and higher schools of our own country.
Why hard to be overcome.  It was not easy to overcome these difficulties, especially as two thirds of the churches in the missions of the Board were what is called station churches, whose acting pastors were missionaries. Moreover, there had been such a lack of development in those native preachers, who had been long licensed to preach, especially in the  matter of judgment and decision, - owing in part, doubtless, to their not having had more responsibility thrown  upon them, - as rendered it difficult for missionaries,

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NOT ALONE WITH THE MISSIONARY 28.3
who had know them  long, to believe it safe to commit to them the pastoral care, even though exercised for a time under missionary supervision.
The difficulty not alone with the missionary.  The difficulty was not alone with the missionary. The native preacher, having his eye upon a  better and surer maintenance, often preferred remaining in the service of the mission, where his pay was certain, to incurring the risk of a smaller and ill-paid salary as the pastor of a native church. It was, moreover, a somewhat frequent experience that the licensed preacher yielded to the allurements of office, or trade. The laws governing the human mind are everywhere the same. The fixed relation between " demand and supply," can  no more be disregarded with the graduates of mission colleges, than with those of American. The pastoral office is of divine appointment, and sustains a peculiar relation to the sanctified nature of man.   Universal interest of the pastoral office.  Hundreds of the best pastors in  the United States spend their lives cheerfully as such on salaries that would by no means content them in mere worldly pursuits. The pastorate, once clearly apprehended in its relations to the person and work of the Redeemer, is far more desirable and influential than that of " reader," " catechist," or mere " licentiate." There must be the prospect of pastorates.  It has a great attractive power in the church at home, and may be made to have the same in foreign fields. But there must be a well-defined prospect of such a pastorate. The inward call of the Holy Spirit to this work, needs the cooperating influence of providential openings.  There must be the expectation of a waiting people.  Thus we obtain our gospel ministers. Were no pastorates in prospect, or were the most important pastorates

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284	ADDITIONAL DIFFICULTY
to be filled by foreign preachers, our educated young men would do as too many of our highly educated native converts abroad have done.
	Additional difficulty at the Islands..  There was the additional difficulty at the Sandwich Islands, that a numerous body of lunas - deacons and elders -had long been accustomed to act as lay preachers in the smaller divisions of each parochial district; and these were naturally averse to surrendering their public functions to pastors of their own race.
The time for an independent ministry arrived.  But the time had come at the Islands when the difficulties should be met and overcome. The reverence for missionary authority, inherited in some sense from the chiefs could not be expected long to survive the race of chiefs ; nor was official subordination in the native ministry to individual missionaries favorable to creating self-reliant, self-governing churches. It was time to give compactness and efficiency to the native Protestant community, and to devolve upon it the responsibilities of self-government in ecclesiastical matters ; thus preparing the way for committing to its direction the working of all its religious charities. It was time to concede to the native clergy and people as much agency in the management of their religious affairs, as they then  possessed in the affairs of the state.1
What was to be done.  The very delicate relations of the foreign and native pastors were to be so adjusted that there would be no conflicting interests. A method of self-government was to be devised, which should be efficient, and at the same time acceptable
1 The time here mentioned was under the Constitution of Kamehameha III.

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WHY THE AUTHOR WAS SENT THERE.	 285
to pastors and people. The Protestant churches on the different islands, though separated by rough ocean channels, were to be made to feel its one body in Christ, and one in  interest, by means of appropriate bonds of union. It had become needful, moreover, that a more weighty responsibility should rest on that community in its larger sense ; that it should assume the whole direction of the work of building up Christ's kingdom on the Sandwich Islands, and on the islands farther west; while it should be relieved of the, support of the old missionaries, and assured of such pecuniary aid, for a time, as would enable and embolden it to assume the new responsibilities.
Why the author was sent to the islands. The reason for sending the author to the Islands in 1863 {1863/00/00}, was chiefly the depressed tone of feeling at the time in  the letters of so many  of the missionaries. The reaction following the general revival of 1860 {1860/00/00}, was no doubt severe, and it seems to have affected both the pastors and people. There was reason to believe it would be transient, as in fact it was.1 But with so great tendency to discouragement, it seemed scarcely possible to bring about the desired changes at the Islands, by the slow process of correspondence. Accordingly, at the close of 1862 {1862/00/00}, the Prudential Committee resolved, that it was expedient for the Foreign Secretary to repair to the Islands, and aid the brethren, by personal
1 The Hawaiian Evangelical Association, at its meeting in June of the
next year, used the following language: " We believe our churches are growing in knowledge and in grace. There never was a time when we had more decisive evidence of genuine piety, or a larger number who would suffer persecution, and death if need be, for the name of the Lord Jesus."

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286 	PERSONAL INTERCOURSE.
conference, in the reconstruction of the Christian community, which had grown up through the divine blessing on their labors. Though shrinking from the responsibilities of such a mission, at his somewhat advanced period of life, his duty seemed clear. Going by way of the Isthmus of Panama and San Francisco, he landed at Honolulu on the 27th of February, 1863 {1863/02/27}.
Personal intercourse.  After spending three months in the most gratifying personal intercourse with the missionaries at their several homes, he attended a meeting of the Hawaiian Evangelical Association, which was prolonged a full month. The results were embodied in nine reports, drawn up by committees after the subjects had been discussed, which reports were afterwards adopted with great unanimity.
The reconstruction.  As the results of these deliberations, the large churches were to be divided, with convenient territorial limits; the missionaries retaining the pastoral care of the central churches, where circumstances favored it, while native pastors were to be placed, as fast as possible, over the others.  Native pastors and laymen were to be associated with those of foreign birth or origin, in all the working religious bodies on the Islands.
While the old missionaries, from their age, experience, and superior attainments, would naturally continue to exert a salutary influence upon the churches, and pastors near them, the ecclesiastical control would be exclusively with the local ecclesiastical bodies. they were, to organize the churches, define, their territorial limits, ordain and install the pastors, and remove them when it was desirable so

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THE RECONSTRUCTION. 	287
to do; and their supervision extended to doctrine, discipline, and practice. The details of this supervision were left, in a considerable degree, to the ecclesiastical bodies of the several islands, and from  their decision there was ordinarily to be no appeal; though the local bodies would be at liberty to refer cases of peculiar difficulty, for advice and counsel, to the general body in its annual meeting at Honolulu. The missionaries thus divested themselves of a responsibility, which they had exercised from the beginning, and which, at the outset of those infant
churches, was as needful as it is in a young family.
the Hawaiian Evangelical Association had before consisted of the missionaries of the American Board residing on the Sandwich Islands, together with other resident evangelical ministers of foreign birth who were in sympathy with them; but it was thenceforward to consist of all native and foreign Congregational and Presbyterian clergymen on the Sandwich, Micronesian, and Marquesas Islands; of Jay delegates, appointed annually by the local ecclesiastical bodies; and of 'such laymen as should be elected, from time to time, by a two-thirds vote.
A Board was formed, called " The Board of the Hawaiian Evangelical Association," to consist of not less than eighteen members, one third of whom were to be natives-; and the hope was entertained, that the American  Board would see fit to transfer to this Board its responsibilities for directing the work at the Sandwich Islands and in Micronesia.
The deliberations and records of the Association, which until that time had been in the English language, were thenceforward to be in the Hawaiian language, as also were those of the Hawaiian Board.

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288	CONFIRMATION OF THE PROCEEDINGS.
That there might be no unnecessary hindrances to the dividing of the great churches, and to the multiplying of native pastors, and obtaining their support from the native community, it was proposed, that the American  Board resume the support of the old missionaries, as far as should be needful.
It was expected, that the  native churches would assume the entire support of their  native pastors, and of their foreign missionaries; but it would be needful for a time that the American Board should make grants in aid to the Hawaiian Board for certain other purposes.
The children of missionaries at the Oahu College were to give a prescribed attention to the Hawaiian language, as a condition of receiving aid at the College from the funds of the American Board. A theological class of native students was to be formed, under Mr. Alexander at Wailuku,' and a boarding school for native females was to be commenced, to raise up suitable persons to become teachers in female schools, and the wives of native pastors.
Confirmation of the proceedings.  On the return home of the Secretary, these proceedings received the cordial sanction of  the Prudential Committee, and also of the American Board.
Changed relations of the American Board.  The reader is already aware, that the missionaries at these Islands, some years before, were  released from their special connection with  the Board. The relations of the Hawaiian Christian community as such, to the American Board, and to the churches for which the Board
1 It was afterwards arranged to have a second theological class at Hilo under Mr. Coan.

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THE REMAINING WORK. 	289
acted, were now radically changed. The Board ceased to act any longer as principal, and became all auxiliary. Its responsibilities were transferred to the Hawaiian Board ; with no other obligations remaining upon it, than to make grants in aid of certain departments, so long as they should be needful to enable the community to get fairly under way. Of course the Board was to have assurance that these grants were properly expended.
The remaining work.  Much remained, however, to be done by the Hawaiian community - composed as it Was of  the native Christians, the missionaries and 
their children, and pious foreign residents on the Islands -before the newly created religious community would become fully self-governed and. self-reliant. There was to be a reconstruction of the native churches, increasing their number, and defining the territorial limits of each. Natives were to be sought out who might probably be fitted for the gospel ministry, and the pastoral office, and suitably educated. The churches on some of the Islands, were to be more perfectly associated ecclesiastically, for mutual aid and the better discharge of their ecclesiastical duties. The risk was to be incurred of admitting native pastors and delegates into the Evangelical Association of the Islands, with equal rights to deliberate and vote, with the native language as the medium  of business. In view of all this, the missionary brethren at that time gave expression to their sentiments in the following  language:
The result as viewed by the mission.  "We stand to-day, with our Christian community on these Islands, as far removed from the abominations of heathenism, which existed when our fathers landed on  these shores, as light is
	19

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290 THE RESULT AS VIEWED BY THE MISSION.
from  darkness.  Old things have passed away.' the whole structure of society is new. We have civil and religious liberty, Schools, seminaries of learning, churches and ecclesiastical associations, and the needful appliances for carrying forward the work of the Lord among this people.
" We say, then, that we believe the mission, regarded as one of the missions of the American Board of Commissioners for Foreign Missions, has accomplished its work. And it has been a glorious work, and we believe it will ever be regarded as a monument of the grace of God.
" We believe the time has come, when it is expedient to change the base of our operations. The Christian community on these Islands, composed of all evangelical foreigners and natives, is well able to assume the responsibility, and take the lead in building up and maintaining our religious institutions.
To the officers and patrons of the American  Board of Commissioners for Foreign Missions, who have so long sympathized with us in our trials, joys, and sorrows, aided us by their prayers and wise counsels, and provided so abundantly for our wants, we tender our sincere and most hearty thanks. We, do not doubt that the American Board will continue to make such grants-in-aid as we may need; and though our relations change, they will feel a deep and tender interest in the prosperity of all our institutions; and we are assured of their sympathies and prayers.
" We anticipate the happiest results, because the change is urged upon  us by the providence of God, and because we have earnestly sought the divine aid and guidance in making it. There has been so

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REORGANIZATION OF THE CHURCHES. 	291
much unanimity in our counsels, notwithstanding the existence of so many diverse interests, that we perceive the hand of a higher power, guiding us to wise conclusions. And we have reasons for the hope, that the change win prove salutary , not only to the churches and pastors on these Islands, but to the American Board itself, and to its patrons, and to the missions beyond us that may be transferred to our care.
" The change," they add, " must be salutary, inasmuch as it will permit the Church of Christ in these Islands to avail itself of a feeling of religious patriotism and nationality, by placing the religious community here in a position of independence, as one among the many Christian communities of' the world. Analogous to our position politically, as an independent people, our church, being manifestly an  outgrowth of the spiritual life of our own people, must be dearer to them when it no more appears like a colonial dependency sustained by the spiritual life of a foreign people."
Reorganization of the churches.  The Evangelical Association on the large island of Hawaii was divided into two associations, called the Eastern and Western ; and the two recognized nineteen new churches, and installed native pastors over eight of them.
Working of the new system.  The working of the new system has proved to be all that could be expected or desired. A member of the Association, writing after  four or five years' experience, speaks thus of the Hawaiian members of the Evangelical Association.
"Our attention was drawn mainly to the fifty or sixty Hawaiian members, ministers and delegates of the churches, who constitute the bulk of the assembly.

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292	THE HAWAIIAN MINISTERS.
 They are an earnest and wide awake body of men. Not generally eager to speak, but paying careful and respectful attention to the counsels of the fathers, and responsive to the propositions of the young leaders; generally rather cautious, and indisposed to advance  new and radical measures, but ever ready to fall in  with the progressive ideas of the few who, in such a body, are fitted to lead.
The Hawaiian ministers.  " The Hawaiian ministers are constant and  intelligent readers of the weekly and monthly newspapers published in their language. They are leaders in every educational movement; having been the main agents - owing to the decay of the government school system in the establishment of perhaps twenty independent schools in their various parishes. They are the conservative element, the guides of the people."
Next year another missionary, one of the oldest, who was perhaps among the least hopeful in 1863 {1863/00/00} as to the success of a native ministry, bears the following testimony : " Our meetings of the Association have been full and earnest. 
A Hawaiian moderator.  For the first time, we, elected a Hawaiian for moderator. He  is a good man, and he did well. We wish to induct our native pastors into all the duties, to which they may be hereafter called."
Testimony of an Episcopal clergyman.  And here I will quote the testimony of the late Rev. Franklin Rising, an Episcopal clergyman. and one of the Secretaries of the American Church Missionary Society, as to the success of the mission. Mr. Rising visited the Islands for the benefit of his health ; and he thus states the results of his observations during the four months of his residence, writing in 1867 {1867/00/00}.

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AN  EPISCOPAL CLERGYMAN'S TESTIMONY	 293
" As the controversy growing out of the Reformed Catholic mission - which is not an undertaking of my own Church, but simply of individual members thereof --had filled the very air with conflicting stories, I resolved to find out for myself, so far as I could, just what had been done, and what had been left undone, by your missionaries, as well as by those of the Roman Catholics and the Reformed Catholics. This resolution I sought to carry out in the fear of God, and for my own satisfaction, as a Christian man, and as an Episcopalian minister. To this end I visited thoroughly the chief islands, nearly every mission station on the whole group, and so far as facilities were given me, all the religious, educational, and social institutions. I attended Sunday and week-day services; made the personal acquaintance of the major part of the missionaries of all creeds; conversed with persons of many professions and social grades. The deeper I pushed my investigations the stronger became my conviction, that what had been on  your part necessarily an experimental work in modern missions, had, under God, proved an eminent success. Every sun-rising brought me new reasons for admiring the power of divine grace, which can lift the poor out of the dust, and set him among princes. Every sun-setting gave me fresh cause to bless the Lord for that infinite love, which enables us to bring to our fellow-men such rich blessings as your missionaries have bestowed upon the Hawaiian  race. Here I feel bound to say, that I use the phrase  eminent success' in a relative, not an absolute, sense. All has not been accomplished that could have been desired; but more has been done than could have been expected.

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294 AN EPISCOPAL CLERGYMAN'S TESTIMONY
"Less than half a century is too short a time, as missionary annals teach us, to complete the process of Christianizing a heathen people. It has been long enough in this case, to transfer the whole race from the despotic sway of heathenism to the plastic influences of the gospel and to mould that race, up to a certain point, after the pattern of Christ. To me it seems marvelous, that in  comparatively so few years, the social, political, and religious life of the nation should have  undergone so radical and blessed a change as it has. And I would not have made this limitation, were it not that so many fail to appreciate how far removed heathenism  is from Christianity, and how potent must be the power which  induces the abandonment of the one and the embracing of the other.
" Looking then at the kingdom of Hawaii-nei, as it to-day has its recognized place among the world's national sovereignties, I cannot but see in it one of the brightest trophies of the power of the Cross; one of the most gratifying seals set by God upon the labors of his servants; and one of the strongest encouragements to press our missionary enterprise-. on to all lands, and to sound the gospel unto every people. In using these words, of warm commendation, I feel that I am exalting what the Lord has done for a people redeemed with his precious blood, rather than what man has done for a once degraded race." I
I For the whole statement of Mr. Rising, see Missionary Herald for 1867, pp. 225-231.

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CHAPTER XXXIV.
EVENTS PROSPEROUS AND ADVERSE.
1862-1870. {1862/00/00} - {1870/00/00}
	Destructive fire at Lahainaluna.  THE principal building, connected with the Seminary at Lahainaluna was burned to the ground in July, 1862 {1862/07/00}; involving the destruction  of the chapel, the recitation and dining rooms, the cabinet of minerals, and most of the philosophical apparatus; together with the rooms of fifty students, some of whom were injured by leaping from the windows, but no lives were lost. The government promptly furnished the means, with some aid from private donations, for rebuilding on an improved plan.
Usefulness of the institution.  This popular institution had ninety pupils at the time of the fire, of whom thirty-eight had a good standing in the church. Of the seven hundred and seventy-one pupils in the twenty-five classes since 1831 {1831/00/00}, four hundred and thirty-eight belonged to the nineteen years, while the seminary was supported by the American  Board, and three hundred and thirty-three to the thirteen years of its subsequent support by the government.
A very large majority of the whole, after leaving the seminary, had engaged in teaching for a longer or shorter period. They were to be found in this work at every nook and corner of the land, from

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296	DEATH OF THE KING.
Hawaii to Niihau. the institution still holds an intimate relation to the Protestant mission and churches upon the Hawaiian Islands, although under the care of the Government Board of Education, and receiving its support from the national treasury.' It numbers among its graduates, the best qualified teachers of the common schools, and a large proportion of the natives in employments implying a good degree of education, such as surveyors, lawyers, and judges. A majority of the pastors of the Hawaiian churches received their literary education there, as did most of the more prominent Hawaiian missionaries in Micronesia and the Marquesas Islands. The medium of instruction is the Hawaiian language, though the English is taught to some extent.
Death of the king.  Kamehameha IV. died suddenly on the 30th of November 1863 {1863/11/30}. The hopes inspired by his capacity, and the first years of his reign, were not fully realized. This was owing, in part at least, to a certain lack of self-control, but more to his unfortunate devotion, in his last years, to the eccentric mission of Bishop Staley. Yet he could hardly have regarded with satisfaction, had he lived, the demoralized condition of the common-school system, not long after the time of his decease, chiefly as the consequence of measures originated by him, or with his supposed sanction.
Kamehameha V.  His successor does not appear to have inherited the ecclesiastical proclivities; of his, brother, but  seems for a time. to have misapprehended the opinions and spirit of the mission. The arbitrary changes made by him in the Constitution of the
1 See Chapter xxxiii.

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HOPEFUL INDICATIONS. 	297
Religious decline.  Third Kamehameha, were certainly lamented by the missionaries, as they were by a large body of the people, and the evil was aggravated by the modifications already referred to in the national schools, begun under the former administration, and continued under this. the public mind was disquieted. Political party spirit was awakened ; and a tendency to spiritual lethargy, indifference, and skepticism appeared in the churches. Houses of worship were not well filled; prayer-meetings were not fully attended ; the Sabbath was desecrated; benevolent contributions declined ; and there were few manifestations of the power of the Holy Spirit.
Hopeful indications.  Yet the testimony is decisive, that there were even then many thousands of Christians walking in the steps of those who, through faith and patience, inherit the promises. It is cheering to read, about this time, of the native preacher who had been called to the pastorate of the church at Waialua, on Oahu, where the health of the resident missionary , had failed. His sermons were described as full of thought, and many of them as replete with illustrations, beautiful and perfect in their adaptation to the purpose of conveying religious instruction to Hawaiian minds ; such sermons as no foreign-born missionary in the land could preach for Hawaiians.
Successful church discipline.  Mr. Bond makes a statement concerning the state of his church at Kohala, in 1864 {1864/00/00}, and the effect of a faithful exercise of discipline), which is too suggestive and interesting to be passed in silence. For fifteen years there had been no scenes of drunkenness in that district. But occasion was taken, during his absence, and the prevalence of a

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298	NATIVE C0OPERATION.
report that be was not to return, by certain Hawaiians in the vicinity of the papal house of worship, to introduce an intoxicating liquor made from  the ki plant, which all were persistently tempted to drink. A new justice had come into the place, who was in sympathy with the offenders, and at first seemed to throw every obstacle in  the way of executing the laws; but ere long, finding that he might derive pecuniary advantage( from a more stringent course, he convicted near seventy individuals of drunkenness, much to the relief of the community. Thus sustained, inquiry was made how many of the church members had brought dishonor on their Master's cause. After the most thorough examination only eleven were found to have thus subjected themselves to the discipline of the church. These were suspended promptly ; and it speaks well for the individuals, that, instead of taking offense, and turning their backs upon the people of God, as it was feared a part of them might do, they all, with one exception, gave such  evidence of repentance that they were restored to their former standing in the church. There had been a long season of coldness and declension, but now there was an increasing regard for religion and morality. The Sabbath -school, numbering two hundred pupils, became more interesting. The church, also, after much discussion, resolved to divide, and set off a new church,, with a Hawaiian pastor, deriving his support from his people, and one of the deacons was invited to become the pastor of the new organization, to which  he assented. 
The native element in the Evangelical Association.  	The annual meeting of the Hawaiian Evangelical Association, at Honolulu, in 1865 {1865/00/00}, was full of  promise.	A majority of the members present were Hawaiians, and the business

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THE HAWAIIAN DICTIONARY	299
of the Association was conducted in the native language. The impression left on the missionaries was, that there was no natural barrier to the free, equal, and harmonious working together of the two races, in civil, political, and ecclesiastical relations.
The annual sermons on foreign and home missions were delivered before large audiences; and the one on foreign missions was by a native pastor from Maui, and is described) as a noble effort. Near the close of the session a union meeting was held in the Stone Church, at which three foreign and two native ministers spoke with power and effect; and in the afternoon, twelve hundred communicants united in celebrating the Lord's Supper.
Hawaiian dictionary.  The Rev. Lorrin Andrews, the first Principal of the Lahainaluna, Seminary, published his Dictionary of the Hawaiian Language, on which he had been long employed, in 1865 {1865/00/00}. He had collected and defined fifteen thousand and five hundred words; as many as were in the first edition of Dr. Johnson's English Dictionary. The pages were five hundred and fifty-nine. President Alexander, of the Oahu. College, contributed a valuable Introduction ; and an English and Hawaiian vocabulary and a chronological table of remarkable events were appended. The Hawaiian government aided in its publication ; yet the work must be numbered among the results of the mission to those Islands. Its publication was really due to the characteristic enterprise of Mr. H. M. Whitney, son of one of the first missionaries.
Visit of Admiral Pearson.  In January, 1866 {1866/01/00}, the United States steam frigate Lancaster, Rear Admiral Pearson, made a visit of a week at Hilo. During this visit 

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300	CELEBRATION OF INDEPENDENCE.
the people assembled in the church, and an hour was devoted to music, in which the native choir was assisted by the band from the frigate. The Admiral then made an address, expressing his satisfaction with what he had seen at the Islands. He admired the prevalence of peace, order, and kindness. He was happily surprised at the amount of intelligence, and the extent of its diffusion among the people; pronounced a hearty encomium on their teachers, and exhorted all to abide by the instructions they had received, and to be steadfast in pursuing the right.
Celebration of the National Independence.  In the same year, there occurred a celebration at Hilo, on the 31st of July {1866/07/31}, which affords a
pleasing illustration of the native character in its Christianized form. It was on the anniversary of the, restoration of the National Independence by Admiral Thomas. That day is to the Sandwich lslands, somewhat as the 4th of July is to the United States. There was no burning of powder, no booming- of guns; there were no rockets, yet there was music and excitement. Arrangements had been  made for a great meeting in the church. Several speakers had been engaged, and pieces of music had been prepared. The programme included the lowering of the Hawaiian flag, under the command of Lord George Paulet, with a mournful dirge or lament, and its restoration, with joyful music, at the command of Admiral Thomas. At nine O'clock in the morning, the people came in  by companies from different districts, some with banners, some in uniform, all  neatly dressed for the occasion. The church was soon crowded, and all could not gain admission. The services opened with music

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A SABBATH-SCHOOL CELEBRATION.	301
and prayer. Next came schools and companies from different sections of Hilo, with their free-will offerings for reroofing and otherwise repairing the church. The collections amounted to one thousand and twenty dollars, and the assembly was jubilant on the announcement. The women vied with the men, many of them giving five and ten dollars each.
In the festive arrangements following the exercises, Mr. Coan was invited to dine with about thirty native females, at a table loaded with a variety of viands, foreign and native, followed by tea and coffee. The guests were all well dressed, and their deportment was most exemplary. Among the after dinner speeches was one from Dr. Judd, who was also an invited guest, and whom the reader will remember during the usurpation of Lord Paulet, as pursuing his Iabors for the government in the mausoleum of the Hawaiian kings. He gave an interesting history of the stirring events in those dark times.
And so the day passed, with music, addresses, feasting, and thanksgiving, leaving none but pleasant memories.
A Sabbath school celebration.  Six months later, on occasion of the annual conference of the churches or Hilo and Puna at the same place, there was a Sabbath school celebration, and a procession of four hundred children, with banners and flags,. Several young men from Mr. Lyman's school were present with their flutes, and the Hawaiian children, having an ear for simple airs, sang in remarkable harmony as they marched along. At ten o'clock, the procession entered the church, and took seats previously assigned. The house was full. The exercises lasted an hour. These were prayer, singing, and instrumental

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302	THE WEEK OF PRAYER.
music, interspersed with short, animated speeches.
The week of prayer.  The "week of prayer " was observed at the, Opening of 1867 {1867/00/00}, by all the Protestant churches on the Islands, native and foreign . The two foreign churches at Honolulu, had experienced a reviving influence before the new year came in, and that week greatly deepened the interest. Several men of business in  the town, and several youths in the Oahu College, were among the. hopeful converts. There were many indications of an improved religious condition in several of the native churches, especially on the island of Molokai, in connection with  the ministry of Rev. A. 0. Forbes. A powerful revival had been in progress there for several months. 
Another revival of religion.  There was also an interesting state of feeling in the female seminary at Waialua, on 0ahu, under the care of Rev. 0. H. Gulick and wife, which was commenced in Kau on  Hawaii, in 1863{1863/00/00}, and was transferred to Waialua, in 1865 {1865/00/00}. Most of the fifty-seven girls in the seminary were over twelve years of age, and fifteen of them were previously professing Christians; but now seriousness came over the whole body, and a number gave very satisfactory evidence of conversion. The female seminary under Miss Mary Green, at Makawao, on Maui, was similarly blessed. In Mr. Alexander's Theological School at Wailuku, eight young men, graduates of Lahainaluna, and who had been two years in the school, were ready to enter the ministry of the gospel.
Decline in the national schools.  It was distressing, however, to witness the decline in the government day-schools. Many of them had been discontinued, and others

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A CHINESE EVANGELIST	303
were not properly conducted. As a consequence, the pupils were irregular in their attendance, and parents became disaffected, and longed for schools in which there would be religious instruction. Some churches went so far as to provide schools for themselves, independent of the government.
Annual contributions.  The contributions by the native churches for a year, as reported in June, 1867 {1867/06/00}, are worthy Annual of mention. They were as follows:	

For support of pastors,	$6,246.72
For church building,	12,550.41
For boarding schools,	     639.14
To Hawaiian Board,	  4,004.09
Miscellaneous,	  3,668.58                                                              
	Total,     			$27,108.94
The value of these contributions  will be appreciated, when it is considered that they were in gold.
A Chinese evangelist.  As in some parts of the United States, so in the Sandwich Islands, the Chinese are an increasing element of the population. A Chinese, named Aheong, became a Christian and a Christian preacher. The first notice I find of him is in an account of the annual meeting of the 'Evangelical Association in 1867. {1867/00/00} He was spoken of .as one of the lay delegates from Maui, and was described as having a literary turn, good sense, and as being one with the brethren in the bonds of the gospel. He was brought to the Islands about sixteen years before in the capacity of a coolie, but had been educated above his condition, and came at length to be numbered among the merchants of Lahaina. His Christianity had not changed the expression of his face, or shortened the length of his

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304	THE REFORMED CATHOLIC MISSION.
cue, or led him to drop the comfortable loose dress of his oriental home. Aheong joined freely in the discussions of the Association, being fluent in the Hawaiian language, and was always listened to with respect and attention.
He was employed by the Hawaiian Board as an evangelist among his countrymen, and had learned the English and Hawaiian languages, using the latter with much power. Dr. Gulick describes him in 1869 {1869/00/00}, as a very attractive speaker in any of the languages be uses.
	The reformed Catholic Mission.  The mission of Bishop Staley to the Sandwich Islands,' commenced in 1862{1862/00/00}, to which he gave  the name of the " Reformed Catholic Mission," was from the ritualistic portion of the Church of England ; yet had the sanction of the Society for the Propagation of the Gospel, and apparently of the British Queen. It was  not what the Episcopal foreign residents had requested, nor what the king had originally desired. Yet, coming with such prestige, the king was persuaded by his prime minister (who
had been the leader in calling for an Episcopal bishop) to throw the weight of his influence into it. As a consequence, the king became unnaturally estranged from the American  missionaries, to whom, under God he and his people were mainly indebted for their religion, their intelligence, and their independent position among the Christian nations. But neither king, nor bishop, nor foreign minister seriously retarded the. reconstruction of the Protestant community, as already described. In  the absence of a
1 The rise and early proceedings of Bishop Staley's mission are sufficiently described in my work on the Hawaiian Islands, published in 1864 {1864/00/00}, pp. 331-359.

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THE REFORMED CATHOLIC MISSION. 305
personal hold on the people, the results of this uncourteous interference were seen chiefly in the national school system, the bishop being placed by the king on the committee in charge of that system.  The changes there effected seemed to have for a leading object to root out the evangelical element from the instruction.
The representations made by Bishop Staley concerning the Sandwich Islands, and the influence of the American mission upon their inhabitants, in his published statements, and during his visits to this country and England, were, to say the least, very extraordinary, and seem hardly consistent with a Sound state of mind. His career was not one that could possibly succeed. His hostility to the Protestant mission and churches on the Islands was more indiscreet and reckless, than was that of the Roman Catholics; and so extreme was the ritualistic development, that the Hawaiian people looked upon the " Reformed Catholic " religion as so much like the Roman , that they thought they might as well follow the latter religion, if they should relinquish the one they had already embraced. The bishop and his clergy obtained very few followers. In the spring of 1869 {1869/00/00}, Dean Harris was officiating at Honolulu, and had a small congregation, and a boarding school for girls, and a day-school for boys, neither of them largely attended. Deacon Mason was then preaching at Lahaina, and kept up a day and boarding-school for boys, and a boarding-school for girls, The pupils of the schools constituted the Sabbath audience, almost no one else attending. At Wailuku also, on Maui, the Rev. Mr. Whipple had a day-school for boys and girls, and his Sabbath services were attended
20

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306	THE REFORMED CATHOLIC MISSION
 by from ten to twenty foreign residents. the Rev. Mr. Williams had a small school in Central Kona, on Hawaii, which, with a few adults, foreign and native, composed his Sabbath congregation.
The bishop was absent, at this time, on  a visit to England.   Meanwhile, there is good authority for stating, that a letter was addressed to the Society for the Propagation of the Gospel, signed by almost the entire membership of the " Reformed Catholic Church " in  Honolulu, declaring their dissent from the doctrines and practices of the clergy sent to the Islands under the auspices of that Society, and suggesting or requesting their withdrawal. What they desired was a " low-church " pastor for Honolulu, without a bishop; and they pledged themselves to support him without assistance from abroad. It is also affirmed that a letter was written, by one of the cabinet ministers, stating that the king had withdrawn  his patronage, and did not wish a cathedral to be erected on the land given by his brother, the late king, on which a chapel had already been built.1
	The bishop returned to the Islands in the autumn of 1869 {1869/00/00}, but received no cordial greeting. He took possession of the church on the following Sabbath, but almost  no one came to hear him. Becoming at length convinced that his mission was a failure, he resigned his bishopric, and in May, 1870 {1870/05/00}, he took steamer on his return to England. The archbishop
		has accepted his resignation.2
I Missionary Herald, 1869 {1869/00/00}, p. 208.
2 the authority for this last statement is the London Observer, as quoted by the New York Observer. the author received a letter from the Rev. Artemas Bishop, of Honolulu, while writing this chapter, dated February 8, 1870, {1870/02/08} confirming his previous impression, that Mr. Wyllie was the

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DESTRUCTIVE  EARTHQUAKES.	307
Destructive earthquakes. The year 1868 {1868/00/00} was remarkable for earthquakes and volcanic eruptions on the island of Hawaii. These almost ruined the missionary station in Kau, and would have been very destructive of life in that and other parts of the island, had there been a numerous population. The three stone churches in Kau were shaken to the ground, but happily no one was in them at the time. The mission house occupied by Mr. Pogue and family, though a framed wooden building, was very much racked; and for hours they were harassed by erroneous reports of lava flowing down upon them from Mauna Loa.
Mr. Coan has always taken a special interest in the volcanic phenomena of Hawaii, and has, given a description of these earthquakes. The shocks became frequent and vigorous in March, and were felt in all parts of the island. The mighty convulsion, which overthrew the churches in Kau, and many dwelling houses, and by its immense tidal waves swept whole villages from the shore, was on the 2d of April {1868/04/02}. Nothing like it is known in the traditions of the lslands. The earth rose and sank, and its surface rolled like the ocean in a, storm. Hills swayed to and fro; stone walls fell flat; framed houses trembled and reeled; articles of furniture started from their places, and many were thrown down with  violence;
originator of the "Reformed Catholic 'Mission." Mr. Bishop had just been
	assured of the fact by Bishop Staley in a personal interview. " Mr. Wyllie," said the Bishop, " was the original author of that idea, and he put up the king to send for a mission from England. Mr. Wyllie's own ecclesiastical plan for the lslands  in connection with Bishop Staley's mission, as he stated it to me while we were on our voyage together from Oahu to Kauai, was to have	a national Episcopal Church, with the Island- kingdom divided in to ecclesiastical provinces. He intimated that our instituting independent local churches so extensively on the. Islands was a serious obstacle (as it doubtless was) to the realizing of his plans.

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308	DESTRUCTIVE EARTHQUAKES.
chimneys fell; timbers, ceilings,	partitions and  plasterings cracked; and there 
was destruction of glass and earthen ware. The earth opened in seams and fissures, and avalanches of rocks and earth fell from the precipices along the coast. The terrific shock is said to have lasted three minutes, and there was of course great consternation.
In one part of Kau, near the abode of Mr. and Mrs. Lyman, - both children of missionaries, - in the night and without warning, a terrible landslide occurred, an eruption of mud, earth, and rocks, three miles long, half a mile wide, and from six to thirty feet deep; burying a village in its way, and thirty people, with flocks of goats, and five or six hundred cattle and horses. It was so sudden and rapid, that there was no escape for those within its range. The noise was terrific, and the atmosphere was filled with dust. All rushed from their dwellings; but the ground rocked and heaved with such violence, that no one could keep his feet. Even horses were thrown down. Mr. Lyman  and family, the native pastor and his family, and many others, fled to a hill near by, and spent the night in exercises of devotion under the open sky, with no certain knowledge as to the extent of their danger.
The fires of Kilauea raged, at the same time, with intense fury, surging against the walls of the great cauldron; and the mountain itself was pouring a stream of lava down to the sea, westward of the mission station.
The Sandwich Islands are believed to be all of volcanic origin; but the volcanic agencies of all, except Hawaii, have been  slumbering from times anterior to the historic period. Hawaii may be regarded as

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DESTRUCTIVE EARTHQUAKES.	309
still in the forming process ; and, in the amazing extent and power of its internal fires, it is perhaps the most wonderful. among this class of wonders.
Kilauea is on the side of Mauna Loa, four thousand feet above the level of the sea, and is the, largest known volcano in constant action; but its eruptions pass off to the sea in directions which make them comparatively harmless. Mauna Loa rises ten thousand feet above Kilauea, and it is from its higher regions, and sometimes from its very summit, or near it, that the destructive eruptions come. To go back  no farther than the year 1855 {1855/00/00}; an immense river of fire then flowed down the. north side for the space of sixty miles, to within a. few miles of Hilo. It spread over nearly three hundred square miles, and continued thirteen months. Four years later, Mr. Lyons, on the. western side, had a distinct view, from his house at Waimea, of a broad stream of lava descending from near the summit forty miles to the sea. The eruptions of 1868{1868/00/00} were on the side opposite to Waimea, and descended north and south of the station of Waiohinu, at some distance from it.

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CHAPTER XXXV.
NOTICES OF PERSONS. -THE Hawaiian FOREIGN
MISSIONS.

1867-1868. {1867/00/00} - {1868/00/00}
Death of Kekuanoa.  His Excellency M. Kekuanoa, father of the fourth and fifth Kamehamehas, and President of the Board of Education , died in  the year 1868 . His death occurred on the 26th day of November {1868/11/26}, twenty-nine years after the death of his wife, the excellent Kinau, and five years after that of Kamehameha IV. His character was in keeping, on the whole, with  his fine physical form. Bishop Staley represented him as forming part of his ecclesiastical establishment, and no doubt the king did all in his power to make it so, but the  brave old chieftain  remained to the last a  member of the First Church in Honolulu, and firmly attached to its interests. 
Firmness of principle.  Nor was his friendship for the missionaries, and his grateful recognition of his own and his nation's obligation to them, ever shaken. His daughter, Victoria, who was heir presumptive to the throne, died two years before him. Her character was not like his; though, like him , she retained her connection with  the Protestant community. My recollections of the old governor are of a very pleasing character.
The Rev. John S. Emerson, whose death occurred

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MEMORIAL OF MR. EMERSON.	311
March 28, 1867 {1867/03/28}, was a  member of the mission nearly thirty-five years, having arrived at Honolulu on the 17th of May, 1832 {1832/05/17}. He was " born at Chester, New Hampshire, December 28, 1800 {1800/12/28}, and was consequently in his sixty-seventh year at the time of his decease; which was the result of a sudden attack of apoplexy.
Mr. Emerson.  Mr. Emerson was educated at Dartmouth College and the Andover Theological Seminary. His missionary life was spent at Waialua, with  the exception of four years passed as in instructor in the seminary at Lahainaluna, -from  1842{1842/00/00} to 1846 {1846/00/00}. An  apoplectic stroke in 1859 {1859/00/00}, and another in 1863 {1863/00/00}, made it necessary for him to resign the pastoral care of his station in 1864 {1864/00/00}; in which he was succeeded by Mr. Kuaea, a native pastor. His funeral brought together a large assembly, which manifested an affectionate interest in  the occasion. In  no part of the Islands had the people been more in the habit of reading the Scriptures. Mr. Emerson had so arranged their reading, that they were accustomed to read the entire Bible through once in three years. An old Hawaiian, belonging to the Waialua church, on being asked, said he had read the Bible through nine times.
Mr. Emerson had an efficient coadjutor in his wife. For years, she conducted the singing in the church, and was unwearied in administering to the wants of the people in sickness and health; as she continues still to do.
Mr. Thurston.  The Rev. Asa Thurston , one of the first missionaries, finished his course on  the 11th of March, 1868 {1868/03/11}, after a, residence at the Islands of forty-eight years. During all this time,

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312	MEMORIAL OF MR. THURSTON.
he never visited his native land. His labors at Kailua have been frequently mentioned in this history, and were unremitted until the expiration of forty years, when  his mind failed under the pressure of long and arduous service. Then , after visiting a married daughter in California, he took up his abode in Honolulu.
Mr. Thurston was a native of Fitchburg, Massachusetts, and was born October 12, 1787{1787/10/12} ; consequently he (as well as his associate Mr. Bingham) reached the good old age of fourscore. He was a graduate of Yale College, and of the Andover Seminary. His wife who survives him, and is a resident at Honolulu, was Miss Lucy Goodale, of Marlborough, Massachusetts. Mr. Thurston is entitled to a high rank among missionaries. With physical powers perhaps unsurpassed in his day by those of any other resident upon the Islands, whether native or foreign, he was indefatigable in his labors. His letters to the Corresponding Secretary of the Board were excelled in  fullness and accuracy by none from his associates, and show a noble work performed by him for Christ in what was once the favorite abode of the Hawaiian  kings. His knowledge of the native language and character was thorough. As a preacher, he was much esteemed by the people. In the labor of preparing the Hawaiian version of the Scriptures, it fell to him to translate parts of Genesis, Numbers, and Deuteronomy, and the whole of Samuel, and Second Kings. Only when repeated strokes of paralysis had rendered him incapable of further service, did he consent to retire from his beloved charge.
I saw him in California, on my return from  the

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MISSION TO MICRONESIA.	313
Islands. His step was still elastic, and his flowing white beard gave him a venerable appearance, but his mental powers were clouded. There was a constant serenity of manner, which showed that with him the conflicts of life were over.

The Hawaiian foreign missions.  Though so many of the missionary fathers have passed away, and the few that remain must in the ordinary course of nature soon follow, their works will testify concerning them. Among these are the missions to Micronesia and the Marquesas Islands.
Mission to Micronesia.  The mission to Micronesia, commenced, in the year 1852 {1852/00/00}, by Messrs. Snow, Sturges, L. H.  Gulick, and their wives, with two married Hawaiian assistants, has proved a success.1 The groups nearest the Sandwich Islands, though two thousand miles, distant,, are called the Gilbert (also Kingsmill) and Marshall Islands. They are coral formations, low, and covered with cocoa-nut groves. Passing beyond these, westward, the first missionary station was established on Kusaie, or Strong's Island, between four and five hundred miles from the Gilbert group. 
Begun in the Caroline group.  The second station was on Ponape, or Ascension Island, three hundred miles still farther west. these islands belong to the Caroline group, and are both mountainous, with a rich soil, and healthful climate. Mr. Snow occupied the former, and Mr. Sturges and Dr. Gulick the latter, and each station had one of the Hawaiian missionaries. Mr. Snow's Hawaiian associate
1 For a somewhat extended account of the groups of islands in Micronesia first occupied, and the incipient events in this mission, see Missionary Herald for 1853 {1853/00/00}, pp. 81-90.

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314	THE "MORNING STAR"
died the next year. Mr. and Mrs. Doane reached Ascension in 1855 {1855/00/00}, accompanied by a married Hawaiian assistant; and in  October of the same year, Mr. Snow's seclusion was relieved by the arrival of Dr. and Mrs. Pierson, with Kanoa and his wife, natives of Hawaii. Dr. Pierson  had opportunity, on his way, to visit seven of the sixteen islands in the Gilbert group, and five of the thirty Marshall Islands. The last named group is composed of two chains, perhaps a hundred miles apart. Dr. Pierson strongly recommended Apaiang, on the Gilbert, and Ebon, on the Marshall Islands, for new stations.
The Morning Star.  In 1856 {1856/00/00}, a brigantine of one hundred and fifty-six tons, at the expense of Sabbath-school children,  was built for the especial use of the Micronesia mission, and named the Morning Star.  	She arrived at Honolulu in April, 1857 {1857/04/00}, with Mr. and Mrs. Bingham as passengers. In her first voyage to Micronesia, she took them and a married Hawaiian helper to Apaiang, and removed Messrs. Doane and Pierson and their wives from their former station  to Ebon.
A remarkable preparation.  It was a remarkable preparation for the safe occupation of this latter station, that, while Dr. Pierson was residing on Kusaie, five canoes, with ninety people from  the western chain of the Marshall Islands, being driven off their course, were providentially guided, after fifteen days, to that island. It was well known to these natives, that their lives, and also their means of returning to their native islands, were owing to the friendly influence of' the missionaries. They reached their home safely in their canoes, in the favoring monsoon ; and as Some of them. had seen Dr. Pierson on

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THE MARSHALL AND GILBERT ISLANDS. 	315
his visit to Ebon, two years before, this must be regarded as a very noticeable providence, preparing the way for the missionaries.
Captain Moore, of the Morning Star, was warned by a, shipmaster, who had been at Ebon, to put up his boarding nettings, and not permit a single native, to enter his vessel. On nearing the island matters looked somewhat threatening -, for seventeen canoes were seen approaching the vessel, with an average of six persons in each. The boarding nettings were up ; but one man in the foremost canoe., upon being addressed in his own language by Dr. Pierson, immediately recognized him, and exclaimed, Doketur! Doketur! " (Doctor.) He was one of the party drifted to Strong's Island, in April, 1856 {1856/04/00} and who started for their homes in canoes, a part of which they had built at Strong's Island. The news .soon spread through the fleet of canoes, and when they learned that Dr. Pierson was expecting to return to Ebon in the course of one or two moons, they were -really delighted. The object of the delay was that Dr. Pierson might introduce Mr. Bingham to his old acquaintances at Apaiang.
The Gilbert Islands not comfortable abodes. Apaiang and its kindred islands did not furnish very eligible abodes for missionaries. The soil is extremely poor. the natives raise only a coarse kalo, not to be compared with the ordinary article of the same name at the Sandwich islands, and subsist chiefly on the pandanus, and cocoa-nuts, which grow spontaneously. The sea yields a good supply of fish, but there is no wood suitable for fuel. The Gilbert language has a prevalence of voweled syllables, and is therefore better adapted to Hawaiian missionaries, than those of the Marshall and Caroline Islands.

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316	DEATH OF MISSIONARIES.
The failure of Dr. and Mrs. Pierson's health obliged them to remove to California, and Dr. and Mrs. Gulick took their place at Ebon for a year.
	Death of a faithful native missionary.  The Hawaiian associate of Mr. Sturges died in  January, 1859 {1859/01/00}. He had been an earnest faithful  missionary, an example of  everything lovely and of good report. it is cheering to record of these humble missionaries, as of Kaaikaula, that he died as only a Christian can die, and that his wife bore her loss as one who knows how to cast all her burdens on the Lord Jesus. His widow returned to Hawaii with her orphan children ; but being attached to the missionary work, she some time after resumed -her mission on  Micronesia, as the wife of Aea, a native missionary who was well reported of by his brethren, and who proved himself a valuable laborer at Ebon.
Printing in native languages. In 1861{1861/00/00}, Mahoe, one of Mr. Bingham's Hawaiian  native assistants, was ordained during a meeting of the. mission at Ponape. A printing press had early been  established in the Gilbert branch of the mission, and the amount of printing for the three branches of the mission, up to 1861 {1861/00/00}, was thirty-two thousand one hundred pages for Ponape, nine thousand for Ebon, and twenty thousand for the Gilbert lslands.
Death of Mrs. Doane.  Dr. Gulick, Mrs. Sturges, and Mrs. Doane visited  the Sandwich Islands in 1861, in  the hope of recovering health. Mrs. Doane, however, died on the 16th of February {1861/02/16}. She had endured great trials, but was cheerful and happy under them, and many of the dark-minded inhabitants of these beautiful islands will hold her in grateful remembrance. During her protracted illness, she

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THE CHURCH AT KUSAIE.	317
received the constant attentions of a faithful Ebonite female, whom she had been the means of raising from the depths of' heathenism.
Church at Kasaie.  Mr. Snow removed to Ebon in August, 1862 {1862/08/00}, leaving a church at Kusaie of twenty-seven members, whose main dependence was to be upon occasional visits from Mr. Snow. He saw them the next year; and admitted eleven out of twenty-seven candidates, among whom were two chiefs, and the wife of one, " the most beautiful young woman on the island." Mr. Snow now left at Kasaie, his translation of the Gospel of John, which had been printed at Honolulu, and which many of the people had become able to read. In 1869 {1869/00/00}, he visited the island again,  on  the Morning Star, in company with Mr. Pogue, a delegate from the Hawaiian Board, who gives the following interesting account:
" The ' gem of the Pacific,' as this island is called by some, is so in more senses than one. The population is six hundred, with no white man. There is one church of one. hundred and fifty-nine members, with a native of the island for pastor. There are three stone church-buildings, and one built in the style of the island. As we landed at the wharf, near Mr. Snow's house, we were greeted by the  Good morning of many who had come together to welcome their missionary, ~ on his return to visit them for a short time before his departure for the fatherland. It was delightful to see old and young, men and women , boys and girls, coming around, taking him by the hand, and greeting him with kind salutations. As I have seen loving children flock around a father returning to his home after a long absence,

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318	CHURCH AT PONAPE.
so this people gathered around our brother, whom they regard as their spiritual father. They seemed more like Hawaiians, than any other people with whom I came in contact in Micronesia. They were for the most part dressed in foreign clothes, and I was struck with the mild, quiet, loving countenances of many. They looked as if they were full of happiness. And what were these people eighteen years ago? Naked, degraded, sensual, smokers of tobacco, drinkers of awa, superstitious, ignorant of books, and of the true God. They are now clothed, and in their right minds, read the Bible, sing the songs of Zion, have a Sabbath, worship the true God, and show by their lives the truth of the religion which they profess with their lips."
Kanoa and his wife.  In 1863 {1863/00/00}, in compliance with the recommendation of the Hawaiian Evangelical Association, the Micronesian mission came under the direction of the Hawaiian Board of Missions. Kanoa and his wife were then on a visit to Hawaii, his native isle, for the benefit of his health; and he visited all the, churches on the island, the people coming together everywhere to hear what he had to say concerning the mission  in Micronesia. He had a' horse for his wife and infant child, but travelled on foot himself The author met him at Kilauea, the, great, volcano, while on this missionary tour, and there baptized his child. Kanoa, received ordination before returning- to Micronesia.
Church at Ponape.  At Ponape the number of church members, in 1865 {1865/00/00}, was one hundred and seventy-nine. Mr. Sturges had been joined by Mr. Doane, and believed  that at least half of the people of Ponape were in sympathy with them. The report of next

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CALAMITY AT APAIANG.	319

year was very cheering. " High chiefs with their entire people, are taking their places with the missionary party, which now seems to be the party of the island. Our Christians are no longer trembling and crouching, and the heathen party no longer bully and swagger."
Mr. and Mrs. Sturges and Mrs. Doane were obliged by illness, in 1869 {1869/00/00}, to retire from the island for a season, leaving Mr. Doane alone, with not a white person to whom he could look for companionship and counsel.   Though much tried by the drinking  propensities and Other bad habits of the king, yet early in the following year, he was rejoicing over several chief men   and their wives, in one of the, districts, asking admission to the church.
Kanoa, on his return to Micronesia, was first stationed at Apaiang. In 1866 {1866/00/00}, we find him once more at Kusaie, his first field, where he, was cordially welcomed. In 1867 {1867/00/00}, being no longer needed there, he returned to the Gilbert group, and was stationed on the island of Butaritari. 
Calamity at Apaiang.  In March, 1869 {1869/03/00}, Mr. Mahoe, who had been left in charge of Apaiang in Mr. Bingham's absence, was severely wounded by one of a rebel party Of natives, Who sought his life. The rebellion seems to have arisen, in part at least, from an attempt of the king (of whose Christian character the missionaries had good hope) to enforce a code of laws against murder, theft, adultery, and other crimes. The mission houses were destroyed, and the cocoa-nut trees around them cut down. Yet the mission seems to have gained a hold on the islands of Tarawa, Butaritari, Makin, Tapitauea, and the adverse occurrences at Apaiang may yet turn out for the furtherance of the gospel.

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320	THE MARQUESAN MISSION.
	Number of converts, 1870 {1870/00/00}.  The whole number of hopeful converts received into the churches of the Micronesia mission,  is 667; namely, 250 on Ponape, 226 on
Kusaie, 140 on the Marshall Islands, and 51 on  the 	Gilbert Islands. 
Printing.  The printing amounted to 2,408,218 pages; namely, for Ponape, 381,600 pages; for Kusaie, 223,200; for the Marshall Isles, 381,726; and for the Gilbert Isles, 1,050,192.
Mission to the Marquesas Islands.  The singular origin  of the mission to the Marquesas Islands, and its establishment in 1853 {1853/00/00}, have been described.' It was deemed essential to the success of the 'enterprise, that the Hawaiian Board, along with their annual supplies, should for a time send also a delegation. The delegates have generally been an American missionary and a lay member of some one of the Hawaiian churches.
State of the mission.  The mission, in 1857 {1857/00/00}, had four stations and five schools, and Isaia Kaiwi received ordination during the visitation of that year. Owing to a necessary and unexpected delay in the visit, there had been some suffering, and clothes plates, knives, and forks had gone to pay for food. Yet the brethren were all resolved on continuing their mission; and, not fearing the natives, and being needed in many places, they resolved each one to occupy a separate station. In 1863 {1863/00/00}, the six missionaries were all Hawaiians. Five years later, forty-seven persons were admitted to the church in the space Of twelve months. Three of the original missionaries sent out in 1852 {1852/00/00}, are there still, and have shown great energy and perseverance, as well as
1 See Chapter XXIX.

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INFLUENCE OF THE MISSIONS.	321
good judgment, in their labors among the fiercest tribes of Polynesia.
Reacting influence from these missions.  The reacting influence of the Marquesan and Micronesian upon the Hawaiian churches has been highly salutary. The announcement of letters received, or of the return of a missionary brother from either field, is sure to make a sensation in a native audience; and rarely is a prayer offered by an Hawaiian, without at least one petition for his brethren, who have gone to carry the gospel to other islands. 
21

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CHAPTER XXXVI.
RESULTS.
1870.	{1870/00/00}
	The closing process commenced at the right time.  THERE can be no reasonable doubt, that the American Board was right in beginning as early as 1848 {1848/00/00} to bring its mission at the Sandwich Islands to a close; though the untried process, in every stage for the next fifteen years, was full of perplexity. Never did the Prudential committee find it possible to see far ahead. Only from step to step did it please God to make the way plain. Nevertheless the belief was ever confidently entertained, that the leadings of his good providence were followed.
The satisfactory result.  This belief was confirmed in  the year 1863 {1863/00/00}, when the missions no longer saw cause for delaying to place the native churches on an independent footing, with a native pastor as soon as possible for each church, whom the people would be expected to support. Nor can we too much admire the courage which then freely opened the doors of the annual business meetings of the mission to native pastors and delegates ; substituting the  native language for the English, and giving an equal vote to all, whether  natives or foreigners, though with the certainty of being numerically outvoted by the native-born members at an early day. There are

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THE NATIVE MINISTRY.	323
now fifty-eight churches on the Islands, with a membership of fourteen thousand eight hundred and fifty. There are thirty-nine native ordained ministers,1 all but three of whom sustain the pastoral relation, and five native, licentiates with the care of churches. Besides these, nine ordained native ministers and seven licentiates are employed in the foreign missions on Micronesia and the Marquesas Islands. The whole number of ordained  native ministers, therefore, in the home and foreign service, is forty-eight, and of licentiates twelve; making a total of sixty. The cost of this native ministry wherever laboring, is defrayed wholly by the Hawaiian people. This native ministry, as a whole, is gaining in  the estimation of their flocks, and of' the missionaries. Discipline is faithfully administered in most of the churches; the interests of education are cared for, and there is an increasing - sense of responsibility for the advancement of Christ's cause. The amount contributed by the native churches for Christian objects, in the year ending May, 1870 {1870/05/00}, was thirty-one thousand and seventy dollars in gold, which would average a little more

1 DISTRIBUTED AS FOLLOWS.
Pastors of   Native	Native	 	Vacant
Foreign	Ordained	Licentiates	 Churches   Total
Origin.        Pastors.              tiates	   
Hawaii		5		17			1		-		23
Maui and 
Dependencies	1	  10			3		3		17
Oahu		2	   8				-		3		13
Kauai		-	   4				1		-		 5

Total		8		39			 5		6		58	

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.	324 	THE, PASTORATE CHIEFLY NATIVE.
than two dollars for each church member on the Islands.1
The pastorate chiefly native.  The entire pastorate on the island of Oahu is now The Pastorate in the hands of native-born inhabitants, two of them being sons of missionaries. One of these missionary sons has a partial support from abroad, but the other, and all the Hawaiian pastors, are sustained by their respective churches, The pastorate on the island of Kauai is wholly in native hands; also on Maui, Kauai, and Molokai, with the exception of the college church at Lahainaluna. Three American missionaries remain pastors of churches on  Hawaii; but their work is passing more and more in to the hands of natives, of whom  there are seventeen already ordained on that island. From the time of Mr. Thurston's retirement, North Kona, as well as South, were under the supervision of Mr. Paris, and the seven church organizations - all of them with ordained native pastors, with almost twice that number of neat substantial churches built by native enterprise wisely stimulated and directed, -happily exemplify the missionary's true policy of devolving all possible responsibility and labor upon the people and the native ministry.
The supply of native ministers promises at present to meet the demand. Mr. Coan  has been educating them for the churches in his district. The Theological School at Wailuku, under Mr. Alexander, is a successful enterprise. Sixty-two have been
1 Some readers will be interested in knowing, that the average contributions of each member in nine of the churches under native pastors, for the year under consideration, was four dollars and ten cents. Of twenty-five of the churches under native pastors, it was two dollars and forty-seven cents ; and the average contribution of each member, in six churches under pastors of foreign origin, was two dollars and eighty-three cents.

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SUCCESS OF THE NATIVE MINISTRY
members of the school since its commencement in 1863 {1863/00/00}, and half of these have entered the ministry, and twelve are yet prosecuting their studies. The students have derived their support chiefly from the hospitality of the people around the institution, and from their own industry.
Success of the native ministry.  The success of the native ministry on the Islands is a point of inestimable importance. Dr.Wetmore, an intelligent medical missionary residing at Hilo, after attending the annual meeting of the Evangelical Association at Honolulu, wrote as follows in 1867 {1867/00/00} : -
" Our native ministers and delegates are, as a body, a very respectable class of men . We are not ashamed of them, and we ought not to be. They stand up nobly on every question of importance, and discuss and vote as intelligently (I was about to say) as the majority of the missionary fathers; and I think such an assertion would not be untruthful. Four years ago, there was considerable trepidation in regard to allowing them to have an equal part and lot in the ministerial work, but now such fears have vanished, and the hand of fellowship is extended heartily. We rejoice greatly over it; as Paul said, we ' thank God and take courage.'"
Prevalence of Sabbath schools.  " Sabbath-schools," he adds, " both here and throughout the group, or at least in the most important localities, are receiving increased and increasing attention ; the children are being gathered in to them in greater and more constant  numbers. instead of a missionary here and there engaged in  teaching a large school, with almost proverbial inattention, we find a score or more of apparently devoted teachers engaged in imparting

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326	THE SABBATH-SCHOOL ASSOCIATION.
instruction, and thus staying up the hands of the pastor and greatly encouraging him in his work. The Sabbath-school celebration here (in Honolulu) on Saturday of last week, was a soul-cheering scene. How I wish you could have witnessed the long procession of seven hundred children, marching with their banners, and flags, and music. Their beaming faces told how much they enjoyed the various exercises of the day ; the speeches were very interesting, and were listened to with close attention ; and when the last address had been pronounced, the last hymn or song sung, and the benediction received, the hungry, thirsty ones dispersed quietly, to occupy their designated places for partaking of a bountiful repast provided for the occasion ."
Sabbath-school Association. The Sabbath-school Association , whose anniversary meeting is described above, had its origin in the necessities of the times. When the government, under " Reformed Catholic" influence, became for a time antagonistic to evangelical interests, and this appeared in the national schools, there was a call for increased exertions in the religious instruction of the youth. Under the leadership of children of the, missionaries, scattered through the land, with the active cooperation of the native  ministry and a large lay element in the churches, a Sabbath-school Association was organized in 1866{1866/00/00}, which  has had a very important agency in staying the tide of infidelity and irreligion.  This Association  meets annually at Honolulu, at the same time with the Hawaiian Evangelical Association, and consists of Protestant ministers, superintendents of Sabbath- schools, and lay delegates from the schools. Sixty-five schools were represented in 1869 {1869/00/00}, in which

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SUPPLY OF BOOKS.-	327
was an average attendance of five hundred and twenty-two teachers, one thousand seven hundred and forty-seven boys, one thousand four hundred and eighty-four girls, and two thousand five hundred and ninety adults, making an average attendance of six thousand three hundred and forty-three.
Supply of books.  The preceding chapters contain only a partial statement Of the supply of books for the religious and moral instruction  of the people. The Hawaiian language was reduced to writing about the year 1822 {1822/00/00}. Since then not less than one hundred and fifty different works have been prepared and printed, and the printing exceeds two hundred and twenty millions of pages. To a very large extent, these works have been sold to the people. They include, besides the Old and New Testaments, a variety of publications, - doctrinal, practical, educational, scientific, historical; together with a dictionary of the language, and at different times, as many as ten weekly newspapers, secular and religious.
Twenty thousand Hawaiian Bibles and thirty- thousand Hawaiian Testaments were printed in the space of thirty years; and recently the American Bible Society has published a beautiful electrotype edition of the Hawaiian Scriptures, for family use ; and also an edition of the New Testament for the use of schools. More than a hundred thousand hymnbooks have been printed in successive editions, with constant improvements, and latterly with tunes annexed. The children have also a hymn and tune book.
Character of the secular literature.  The press not being exclusively in the hands of the, evangelical community, the existing secular literature is gradually assimilating

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328	THE NATIONAL EDUCATION.
to that of other Christian lands. Many of the religious works already printed by the mission are   now out of print, and deserve republication, and there is urgent demand for many new ones. The assistance, needed in publishing, either in the Hawaiian language, or in any of the other five languages, in which the Islands churches are carrying on foreign missions, is chiefly indirect. The Hawaiian churches are comparatively poor, and cannot pay the large sums in advance, which are needful for the publication of works, but are able to purchase the books when published and offered to them. Hence their applications to Bible and Tract Societies. The American Tract Society has lately been requested to publish a Bible Dictionary, a Bible Text Book, a Commentary on the three first Gospels, and a Hymnbook with six hundred hymns, - one edition without tunes, and another with them. The Hymnbook is represented to be the most popular book with the people, next to the Pocket Testament.
The national education.  The education of the Islands is now sustained wholly by the island community, native and foreign. The government expenditure for common schools, in the year 1869 {1869/00/00}, under direction of the Board of Education, was $38,865.  Add to this $3,929 for common school-houses, and $2,625 for
school-books, and the sum is $45,419. The additional expenditure, in the same year, for what are called Hawaiian-English schools, in which the English language is more 'or less supplemented by the Hawaiian, was $29,128; raising the grand total of the expenditure of the government for education, in the year 1869 {1869/00/00}, to $74,547. The pupils of the latter class were about fifteen hundred. In the

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SCHOOLS UNDER PRIVATE PATRONAGE. 329
common schools, the attendance was five thousand nine hundred and thirty-eight, of whom three thousand four hundred and twenty-seven were boys, and two thousand five hundred and eleven were girls.1
	Schools under private patronage.  Several schools not apparently embraced in 	the government report, are deserving of special notice. Miss Green's Makawao female seminary, on Maui, has twenty pupils. Instruction is given in English, and the school is nearly self-supporting, but is aided by the government, and by the Hawaiian Board. The Kawaiahao female seminary at Honolulu, taught by the Misses Lydia and Elizabeth Bingham, was begun in April, -1867,  {1867/04/00} in buildings 
belonging in part to the American Board.	The Hawaiian Board appropriated $1,096 to fitting up the school rooms, and the Honolulu community generously gave $1,050 to purchase an additional building. the school receives its support from the community at Honolulu, and has twenty-four boarding scholars. The Makiki female seminary at Honolulu, was begun by Miss Ogden in 1859 {1859/00/00}  Her pupils, ten years later, were twenty-five. Her labors on the lslands began as long ago as 1828 {1828/00/00}, and
	her influence has been felt in hundreds of Hawaiian homes. The Koloa female seminary, on Kauai, was begun in 1862 {1862/00/00} by Miss Knapp and Mrs. J. W. Smith and her two daughters, and thirty girls have been in attendance. Mrs. Shipman, of Hilo, Mrs. Lyons, of Waimea, Mrs. L. H. Gulick, of Honolulu, and Miss Mary Paris, of Molokai, have each had small family schools.
Children of missionaries, how employed. Somewhat  over one hundred adult children of missionaries are now resident on the Islands and it is due to them and to the mission families 
1 Biennial Report of the Board of Education.

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330	THE NATIONAL PROSPERITY.
 to state the following facts. They are all Hawaiian citizens. One of them is President of the Oahu College; one is Principal of the Lahainaluna Seminary; one is editor of two influential newspapers at Honolulu, one in English, the other in the native language; and fifteen  have received ordination  as ministers of the gospel, - four to labor on the Hawaiian Islands, two in Micronesia, two in China (one of them deceased), one in Japan, and six in the United States ; twenty females and five males are now employed as teachers on the Islands, and more than  half as many more have been thus employed in past times.
The national prosperity.  	The island community, as a whole, is prosperous
in its material interests, though such prosperity is less with the native population
than could be desired. Foreigners too largely engross the business. The annual exports have risen, in the last ten years, from $807,459 to $2,366,358; and the annual imports, from $1,223,740 to $2,040,068. the former exceeds the latter by $326,290. The receipts of the government, during the two years ending March 31, 1870, {1870/03/31} were $834,112; and its expenditures $934,100. It has a funded debt of $112,900.1
In the opinion of Dr. L. H. Gulick, recently Corresponding Secretary of the Hawaiian Board of Missions,
1 Speaking of the, district of Hilo, in 1866 {1866/00/00}, Mr. Coan writes thus: " Nothing is more clearly demonstrated by fact, than that Hilo has made strides in the path of temporal advancement, -in intelligence, agriculture, and commerce. Our roads, bridges, yards, gardens, fields, and dwellings, are being improved. Our market furnishes, besides sugar and molasses, coffee, arrow-root, fungus, wood, beef, hides, goat-skins, and other exports; and the amount of money in circulation ,is annually increasing. Probably from five hundred to a thousand framed buildings are sprinkled over the district, many of them presenting a neat and inviting aspect. As nearly as I can ascertain, the district of Hilo has used half a million feet of lumber during the past year." - Missionary Herald, 1866 p. 274.

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MORAL CONDITION OF THE ISLANDS.	 331
who has had great opportunity of knowing the moral condition of the Islands, the number of virtuous men and women has been steadily increasing from the beginning of the missionary work. 
Moral condition of the Islands.  He regards the churches, taken as a whole, as never so free from immoralities, as they are now. He says: " The breakwater against the terrible ocean  of license which surged around our Hawaiian Zion, has been laid deep and permanent. It has in many places so nearly reached the surface, that female virtue is a known fact on these sunny Isles, where, a few years ago, the name was unknown, and the fact unheard of. Virtue that stands these trials is virtue. Our preachers, whether foreign or native, give no uncertain sound on questions of morality. A public sentiment is being gradually created, by the. influence of the gospel, assisted by the teachings and example of a number from foreign lands, in spite of terrible counter influences. There are many parents willing to make effort, and to practice self-denial, to have their children kept from  vice, and to raise them above the vicious community around. We do not open a school for boys or girls, but it is filled to its utmost capacity, and many apply for admission who cannot be received."
The race preserved by the gospel.  	",But for the conserving  effects of the Gospel," continues Dr. Gulick, " during the last half century, there would have been now scarce an Hawaiian left to tell the story of the extinction of the race, through foreign vices grafted upon native depravity. That the race still continues to decrease is no wonder; but that it is in existence today, with many manifestations of true Christianity, is one of the modern miracles of grace. That there

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332	THE FUTURE OF THE ISLANDS.
is so much vice and immorality should astonish no one ; but that there is any virtue, any piety, any civilization, should cause us to shout over the triumphs of redeeming mercy." 1
The future of the Islands.  We are laboring," Dr. Gulick adds, " not alone 
for the Hawaiians of the present, but with an eye also to the Anglo-Hawaiians of the future; and the higher we lift the Hawaiian  race, the more influence do we exert for good on the people who are to succeed them. The history of this people has been a marvelous one, shedding great glory on the missionary enterprise. The frailties of the people, no less than their virtues, come from their being one of the most impressible of races, easily influenced to good, and too easily drawn to evil. with so much amiability, and now with so many Christian advantages, we may hope for much from the Hawaiian nation, and the Hawaiian church ."
	1 In a table compiled from the records of births and deaths, kept at the
office of the Board of Education, arid derived from the quarterly reports Of
the School Agents in the several districts throughout the country, it is
stated, that the births, in the years 1867 {1867/00/00}, 1868 {1868/00/00}, and 1869 {1869/00/00}, were six thousand
and twenty-four, and the deaths nine, thousand four-hundred and eighty-nine The excess of deaths over births for three - years, was three thousand four hundred and sixty-five; showing an annual decrease of one thousand one hundred and fifty-five.  The National Board of Health. in their Report to the legislature of 1870{1870/00/00}, published the following testimony of Dr. Beratz, -a gentleman who had travelled for four months , on the island of Hawaii, and an independent observer, -as having a most favorable bearing on this subject. he says: -
- the impression received from various books, before I visited the Hawaiian Islands, in regard to syphilitic diseases among the natives was much changed when, during my stay on the island of Hawaii, I had all opportunity to observe and form an idea of the state of things. I really think there is not more fresh  syphilis to be found among the natives of these Islands, than among any other population of the  same number in any European or American country.  During  my stopping several weeks, at the principal places, where sick people of all sorts made their appearance asking for advice and medicine, I am glad to state that the number of patients afflicted with constitutional syphilis was only a small one."

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CHAPTER XXXVII

THE SANDWICH ISLANDS EVANGELIZED.
1870.{1870/00/00}
A foreign Missionary Society may be said to have completed its appropriate work among a heathen people, when a Christian community has resulted from its labors, that is self-governing, self-sustaining, and imbued so with spiritual life as to give promise, not only of living after the Society has withdrawn from the field, but of being a leaven that may be expected ultimately to leaven the whole lump.  In this view, it will not always be needful that the people of the entire national territory shall have been first Christianized. Indeed, experience has shown, that native churches must be aggressive, as well as self-sustaining, in order to their full development. They must have the benefit of what to them will be a foreign mission. The effort to carry mission churches through a long series of years, and to create a self-reliant and efficient Christian community, without the help of such an agency, must generally prove unsuccessful. Home missions will be the stronger for the foreign missions, but alone will not suffice. If there be no accessible heathen outside the national territory, then the mission should be withdrawn, if that be practicable, before that territory has all come under

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334 THE PRESENCE OF ROMISH MISSIONARIES.
the power of the gospel; while there is land yet to be possessed, while something like a stern  necessity exists for acting on. the defensive, and pressing, the
war of conquest.
	The objection that Romish missionaries are present.  Some may think that, in missions like the one at the Sandwich Islands, the presence of  Romish missionaries ought to keep the Protestant missionaries in the field. There is of course discretion to be used in respect to this, matter, especially when Rome can command the armed support of some one of the great Catholic powers. But experience at the Islands has shown the wonderful vitality of spiritual forces even  under such assaults, as well as the animating reason we have to look for providential interpositions. Besides, such is the inherent weakness of Romish missions, that they are obliged always to keep missionaries in fields they would retain for their Church . In all their great missions of past ages, these have been just as indispensable after the lapse of a century, as they were at any previous time, and the missions perished on the failure of the foreign supply. We need not wait for them  to retire, as indeed we cannot, nor should we greatly dread their presence. All things considered, the mission churches at the Sandwich Islands are perhaps the better for the proximity and the assaults of their uncompromising foes. The wrath of man has been made to praise God, and the remainder he has restrained. Indeed the presence of an opposing if not a persecuting power, is almost a necessity in the early stages of missionary success. Witness Madagascar.
	A worse evil.  A more mischievous form of interference, is a rival mission from  some Protestant Church, acting

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IMPORTANCE OF AN EARLY CLOSE. 335
 under the same banner, but with different doctrines, different forms of worship, and conflicting interests, - such as the late mission of Bishop Staley at the Sandwich Islands.
Importance of aiming at an early close.  We cannot help believing, that missions have not been prosecuted with enough positive reference to an early termination. The mission to the Sandwich Islands has had a duration of half a century; and would have been protracted much longer, but for the counsels of the directing body. The error was in underestimating the spiritual vitality of the native church and pastorate, and in overestimating the importance of a prolonged discipline and training for the native ministry, in a newly formed Christian community. There was, also, too little thought of the enlightening and elevating influence that must attend the all-pervading agency of the Holy Spirit; warranting the belief, that at least in every hundred converts a man might be found with sufficient natural endowments, under Biblical instruction , to take the charge of one of the early churches gathered among a heathen people.  Had the American missionaries at the Islands and their directors been prepared, from the outset, to act decidedly on this assumption, the work of the Missionary Board might have been shortened, possibly a score of years.
	Peculiar relations between the Board and the missionaries.  The relations at present sustained by the Sandwich Islands missionaries to the Board, and to the native Christian community,  are somewhat peculiar. Their official connection with the Board, as missionaries  terminated in the manner and for reasons elsewhere stated, in the years immediately following 1848 {1848/00/00}; but

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336	SUPPORT OF THE MISSIONARIES.
was so far renewed in 1863 {1863/00/00}, that a reasonable support was guaranteed to them, while remaining on the islands with the purpose of doing what they could for the advancement of Christ's kingdom. Their present relation to the island churches is that of missionary fathers. They are members of the Hawaiian Evangelical Association , with the right of voting, and with all the influence in that Association, and in the native community, which their characters and the remembrance of their services will command. They are Hawaiian citizens, as are their children, and have a deep personal interest in  all that concerns the welfare of the nation.
Support of the missionaries. The matter of support for the missionary families  subsequent to the year 1863 {1863/00/00}, was virtually  decided by the missionaries themselves, at their general meeting in that year, in free conferences with the Foreign Secretary of the Board; and this is their account of the settlement.
Their own account of the matter. " It is plain that the salary cannot be based on the principle of paying  for services rendered. Missionary salaries have never been based on this principle. The missionary is not strictly the employee of the Board, or of the churches, but a servant of Christ engaged in doing the work of his Master. The Board only enables him to do this work to the best advantage. For this purpose a salary is granted, regulated according to the various wants and circumstances of the individual. It is obvious that, in returning to this missionary salary, the houses, lands, etc., placed at the disposal of the missionary in 1848 {1848/00/00}, must be taken into account. And as one design of that arrangement was to place missionaries in a position to secure a support for

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SUPPORT OF NATIVE MISSIONARIES. 337
themselves and families at the Islands, it is reasonable that some regard should now be had to the means and advantages which this change  may have placed in their possession. It is also understood, that these means and advantages, whatever they may be, may now be employed toward the support of the families in such way as will not interfere with missionary usefulness, so that we are not in fact placed on  the same basis as before the change in 1848 {1848/00/00}, with the same claims to a full support from the Board. These principles will aid us in coming to a just estimate of the various salaries.
" The salary now to be fixed upon, is to be regarded as a permanent arrangement, not to be revised from year to year, and not to be altered, unless some obvious reason shall make it  necessary: the individual to be at liberty to receive the whole, or a part, or nothing, as his own sense of duty shall dictate. No grants are to be made for repairs of houses, or for ordinary medical aid. Applications for extraordinary medical aid should be considered as they shall occur. Aid will be granted to widows and superannuated missionaries as heretofore, according to the actual necessities of the case."
The native missionaries supported by natives.  The Micronesian and Marquesan missions are the foreign missions of the Hawaiian churches.  The eight Hawaiian missionaries and four assistant missionaries, with their wives, all derive their support from the Hawaiian churches, through the Hawaiian Board, and have no direct connection with the American Board. But it has been necessary that the support of the American laborers in Micronesia, and the expenses of the Morning Star, should be borne by the Board.
	22

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338	WHOLE NUMBER OF Missionaries.
	Whole number of the missionaries.  The number of ordained missionaries employed on  the Sandwich Islands from the beginning, is fifty-two; of lay teachers and helpers, twenty-one. of female missionaries, chiefly married, eighty-three;  making a total of one hundred and fifty-six. Ten of the ordained missionaries died in the field, six of them past the age of fifty. Fourteen of the clerical missionaries returned for various reasons to their native land, where six of them have since died. 
Average length of service.  The average duration of service performed by the ordained missionaries who died at the Islands, was twenty-seven years. The sixteen who are now living at the Islands have been there from twenty-six to forty-seven years, and their average service is thirty-seven years. These remarkable facts speak well for the Hawaiian climate.
Why so many missionaries are now on the Islands.  That so large a number of clerical missionaries is still resident at the Islands, at what may be regarded as the close of the mission, is. owing in part to the salubrity of the climate already noticed, and in part to the peculiar constitution of the Hawaiian nation. Incorporating the mission families into the civil community which the mission  had been mainly instrumental in forming, was part of the process, for reasons almost peculiar to those Islands, in closing the work of the mission ; and the lay members are now all in the discharge of duties as citizens, as also are many children of the mission. 
Their claim for support.  Most of the missionaries, being far advanced in years, some of them beyond the period for active service, they generally feel, that they have a claim for such grants in aid from the Board, as in addition to their private means will make them comfortable; and this aid

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THEIR INFLUENCE AT THE ISLANDS. 339
can be rendered far more economically at the Islands, than it could be in the United States. Their residence, too, among the churches they have planted, now that those churches form an independent religious community, may perhaps be ,
necessary to the ultimate success of those churches, and cannot fail to be useful. Their influence at the islands.  It seems at least to be obviously a part of the Divine plan, and the future historian  will doubtless have pleasure in tracing its results. The Sandwich Islands lie on one of the great pathways of the world's commerce, and modern civilization is flowing in upon them quite fast enough for the religious interests of the nation, and for the temporal welfare of the native population. The presence of the religious fathers of the nation, for a few more years, as counselors and aids, will be among the best safeguards of the national welfare.
On the independence of the islands.  The missionaries and their directors have always favored the independence of the Islands. The present king, misled at one time by the the representations of unfriendly persons, publicly expressed an opinion, that the missionaries were in favor of annexing the Islands to the United States. But this was wholly a misapprehension. If the Islands were thus annexed, an emigration would flow there from the United States, which, while it might enrich a few large native landholders high in rank, would at once impoverish the mass of the native people, and lead to their speedy extinction. The existence of the Hawaiian nation is inseparably connected with  the religion to which it owes all its prosperity. Nor are the Protestant religious institutions now existing there for the native

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340	COST OF THE MISSION.
 inhabitants alone; and these institutions will doubtless remain, and give character to the long future, whatever form the civil government shall assume. But the native element must rapidly disappear with the loss of  independence  and the prospect of such an event is exceedingly painful to an observer from the missionary stand-point.
Cost of the mission.  The cost of the Sandwich Islands mission, up to the year 1869 {1869/00/00}, was one million two hundred and twenty thousand dollars; and that of the Micronesian mission, one hundred and fifty thousand dollars. Should we compare this cost of an enterprise extending through half a century, with that of railroads, steamships, iron-clad vessels, naval expeditions, or a single active week in our late civil war, the sum total would not appear large. 
Value of its results.  The  actual value of the results of this expenditure indeed is inestimable. It is vain for an objector to state the good this money might have done, if expended in some other quarters, or for other purposes. It could not have been obtained for other purposes. Its contribution was the result of the interest awakened by this very mission. and the mission, by its reacting influence on the sympathies and faith of the Christian community, has far more than supported itself. The Isles of the Pacific have been a productive working capital, both in  this country and Great Britain, by reason of the early and great success of missions among them at the outset of the enterprise for the world's conversion. They were missions to the more accessible and plastic portions of the heathen world, -pioneer, and in some sense tentative, missions; and we may well doubt whether, without them, missions would have been

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INDEBTEDNESS OF ISLANDS TO  MISSION	 341
soon prosecuted on a large scale among-, the less accessible people of India and China, whatever may be the popular estimate as to the relative importance of those countries. The providential call to the churches has been most distinctly heard from the Pacific isles, from the wilds of Southern Africa, from the Karens of Burmah, from the Pariahs of India, and recently from the island of Madagascar.
The value of the work of God's grace at the Islands through the gospel of his Son, as set forth in the pages or this volume, is beyond the reach of human calculation. The salvation of a single soul is declared by the Divine Saviour to be worth more than the world; and the, gathering of hopeful converts into the churches of those Islands, for the space of fifty years, has averaged more than a thousand a year; and among these converts have been some of the highest and best exhibitions of true piety.
Missions a conserving power for the Islands.  Nor will it be any the less true, that the Hawaiian nation has been  evangelized, and that the foreign mission work has therefore been completed, should the nation cease to exist  at no distant day. The transfer of the arable lands on the Islands into the hands of foreigners, carried much farther, would insure this result. To God's blessing on the Christian mission is it mainly owing, that such a result has not been reached already, and the conserving power of the future will mainly exist in the evangelical churches and the schools. Recent events encourage the hope, that the king and his ministers will see, that the national life depends on the same causes which originally gave it vitality and force. Yet it may ultimately appear, that the national

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342	AN IMPERISHABLE TRUTH.
constitution was so fatally impaired by vices before the arrival of the mission, that not even Christianity will prevent the continually recurring fact, that the number of deaths exceeds the number of births.
An imperishable truth.  The nation may, and probably will, fade away. But the facts will remain concerning the success of the gospel. It will be forever true, that the Sandwich Islands were Christianized by evangelical missionaries from the United States; and that, as a consequence of this, the people were recognized, by the leading powers of Christendom, as entitled to the rank and privileges of a Christianized and civilized nation. There is inestimable worth in such a work, with such results. It is not for the present time only, but for all time. Nor will it stand alone. But taking its place beside other missionary efforts in the north and west Pacific, resulting in like wondrous triumphs of the gospel, it will still rank as among the most successful, when all the myriad isles of that ocean shall be won over, as they will be at no distant day, to the kingdom of our blessed Lord.
"Already," says Dr. Mullens, " in more than three hundred islands of eastern and southern Polynesia, the gospel has swept heathenism entirely away. The missionaries of the four great Societies have gathered four hundred thousand people under Christian  influences, of whom a quarter of a million are living still, and fifty thousand of these are communicants."

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CHAPTER XXXVIII.
THE JUBILEE.
1870. {1870/00/00}
Origin of the Jubilee.  IT Was fitting, at the close of the half century from the landing of the mission on the Sandwich Islands, that there should be a formal recognition of God's signal blessing on the enterprise. A Jubilee celebration was accordingly planned by the Hawaiian Board for some time in the month of June, 1870 {1870/06/00}, the usual time for the annual meeting of the mission; and the Prudential Committee of the American Board, and the English missions in the South Pacific, were invited to be present by their representatives. The difficulty of access for the South Sea missionaries was such as to prevent their coming ; and the Prudential Committee did not see their way clear to promise a representative. But in the spring of 1870 {1870/00/00}, the health of Dr. N. G. Clark, Foreign Secretary of the Board, becoming somewhat impaired, a brief visit to the Islands was deemed expedient for him; and he arrived at Honolulu on the 19th of May {1870/05/19} in season for the Jubilee. Uniting his efforts with those of brethren on the ground, efficient committees were appointed, composed partly of native gentlemen, to make the needful arrangements. 
Assumes a national character.  The aim was to secure for the Jubilee a national recognition; and the king kindly consented to

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344	JUBILEE SERMONS.
make the 15th of June {1870/06/15} a national holiday, and to be present at the public celebration. He also directed a national salute to be fired on that day in honor of the occasion, and made liberal contributions for a grand collation.
Jubilee sermons.  On Sabbath  morning June 12th {1870/06/12}, the two native congregations in Honolulu united, in the Kawaiahao or great Stone Church, to hear the Rev. Mr. Kuaea, the distinguished native pastor, preach the Jubilee sermon.1 It was of course in the Hawaiian language. Every seat in the church was occupied, and benches were brought in till all available space was filled. As many as twenty-five hundred persons were seated.
At half past ten, the officiating clergymen, seven in number, entered the pulpit; when there was a voluntary skillfully played, by Mrs. Governor Dominis, on the powerful organ belonging to the church. After a short prayer by the Rev. B. W. Parker, a hymn in the native language, composed for the occasion, was sung by a choir of fifty Hawaiian singers.
Mr. Kuaea's text was Lev. xxv. 11: "A Jubilee shall the fiftieth year be to you." The discourse was not less noticeable for its orderly arrangement, than for its matter, and occupied an hour in the delivery, during which the preacher is said not to have referred to note or memorandum of any kind. In the course of his sermon, he called attention  to the wonderful change that had been brought about in the short space of half a century. The Hawaiians
l My account of this celebration is substantially what I find in The Pacific Commercial Advertiser of June 18th {1870/06/18}, The Friend of the same date, both published at Honolulu; and a communication from Honolulu to the Boston Daily Journal.

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REMINISCENCES OF OLD MISSIONARIES.	 345
he said, were a law-abiding, Sabbath-keeping people; and so general was education among them, that it was extremely rare to find a man or woman who could not both read and write. On the evening of the same day, the Fort Street Church was filled with a large foreign audience, to hear a Jubilee discourse by the Rev. Dr. Damon , from the same text; in which he reviewed the first fifty years, and recalled many remarkable incidents illustrating God's providential care of the mission.
Reminiscences of old missionaries.  That church was again filled on Monday and Tuesday evenings, to hear the reminiscences of Mrs. Thurston and Mrs. Whitney,. the surviving Members of the first company of missionaries, and of the- Rev. Mr. Bishop, of the first reinforcement, then the oldest male missionary on the ground.
The procession.  Wednesday was the Jubilee, and a day long to be remembered on these Islands. The people attended in great numbers, and the day was as pleasant as could have been desired. The Kawaiahao was tastefully decorated by the hands of ladies. A procession was formed at ten o'clock. Two companies of infantry and one of cavalry, all native soldiers, did honor to the occasion. The legislature, had adjourned, and the members were in  attendance, with the older missionaries, in carriages. The younger ministers, the native preachers and delegates, the faculty of 0ahu. College, the alumni of Lahainaluna Seminary, and the Mission Children's Society, added numbers and dignity to the display. But the most interesting feature, of the procession was the array of children from the Sabbath-

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346	RECEPTION OF THE KING.
schools of the two native and two foreign  churches of the city, eight hundred in number, all in neat holiday attire, and each school with its beautiful banner. The place of martial music was well supplied by hymns, ringing out in a multitude of harmonious youthful voices.
Reception of the king.  The children occupied the spacious galleries of the church, and the body of the house was filled to repletion by adults. the king then entered, with Queen Emma, queen dowager, and attended by his ministers. He was received by the audience standing, the choir singing a version of "God save the King," in the Hawaiian language.  The scene was impressive. On the front of the gallery was the inscription in evergreen, " 1820 {1820/00/00} - JUBILEE -1870 {1870/00/00}; and beneath, the national motto " Ua mau ka ea o ka aina, i ka pono," " The, Life of the Land is preserved by Righteousness." The king sat at the right of the pulpit, and behind him were the members of his cabinet, and the diplomatic representatives of foreign nations. On the left were the missionaries; and a great mass of natives,  numbering perhaps three thousand, crowded the edifice; and there was believed to be a greater number outside.
After prayer in Hawaiian, by Dr. Lowell Smith, and singing by the choir, Dr. Clark speaking in behalf of the American  Board, made the following address; which the Rev. H. H. Parker, pastor of the native church, translated sentence by sentence into the native tongue : -
Dr. Clark's address.  " It seems to have been left to these Islands to present to the world one of the most remarkable illustrations of the developing

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DR. CLARK'S ADDRESS.	347
power of Christianity. The procession that has just moved through your streets - that peaceful army with banners -and this great assembly, are witnesses to its triumphs. For the hour, local differences are forgotten; the places of business, the senate-chamber, and the court-room are deserted; rich and poor, the high-born and the lowly, meet on the higher level of a common humanity. We offer our prayer of thanksgiving; we raise our song of jubilee ; royal munificence and private bounty unite to spread the feast on the nation's holiday.
" This honor we pay to the gospel of Christ, and to the noble souls who here planted and nurtured the seeds of a Christian civilization. This is our recognition of the worth of the sainted dead, and of the honored living who still wait to put their robes of glory on.
" The world's method of promoting the social and moral elevation  of men is by commerce and civilization. We like the gospel better, and the culture that follows in its train. What did all the commerce and civilization of the world do for Africa before the introduction of Christianity ? Let the midnight glare of blazing villages and the horrors of the slave-trade answer. What did they do for China? Witness the devastations of war and the opium traffic forced upon an unwilling people. What for the Islands of the Pacific, but to multiply the causes of disease and death ? What household was made happier, what home purer, what man or woman raised to a nobler life ?
But the changes wrought in  these Islands during the last fifty years by the introduction of Christianity - who shall measure them ? Where else have

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348	DR. CLARK'S ADDRESS.
changes so great and so beneficent been witnessed in  so short a period? A heathen nation has become Christian; the Bible, a Christian literature, schools, and churches, are open and free to all; law and order have taken the place of individual caprice; an independent government shares in the respect and courtesies of the civilized world ; a poor wretched barter with a few passing ships, has been changed for a commerce that is reckoned by millions of dollars: but more than., all, and better than all, the seeds of Christian culture, ripened. on  this soil, have been borne by the winds and found lodgment in lands thousands of miles away - in the Marquesas and in Micronesia.
" And why these beautiful residences that line the streets of the capital, and stretch away up the valleys and down the coast? Why these houses of taste and culture, these gardens teeming with all the richness of a tropical clinic, and enriched with the spoils of many lands? Why has this barren waste of a few years ago, where was neither tree, shrub, nor flower to relieve the eye, been changed as into the garden of the Lord, and made a fitting symbol of the moral changes that have passed over the Islands? Why these openings to enterprise and this delightful social life that attracts so many from other lands, but that Christianity has come with its better thought and nobler purpose, sending its quickening energies through every form of human  activity, and demonstrating to this age of materialism, to this nineteenth century, that the highest progress of a nation comes not from commerce and civilization alone, but when a new life current has been poured through its heart and quickened its brain ?

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DR. CLARKS ADDRESS.	349
Other men have labored and we are entered into their labors. We are here to-day, we have come up to this Jubilee, because of the sacrifices, the patient toil and the heroic faith  of Bingham, one of whose many monuments is this church edifice in which we are convened ; of Thurston, whose name has gained new lustre these last few days; of Whitney, whose ardent zeal is lovingly remembered on Kauai, and because of their successors and compeers; - Andrews, the lexicographer of the Hawaiian tongue; Coan, who has been permitted to fill out the largest church roll allotted to any man  in his generation; Alexander, the teacher of an able and efficient ministry, Lyons, the sweet singer of this Israel ; and Richards and Judd and Armstrong, who in troublous times rendered invaluable aid to the government in the organization and maintenance of civil institutions; and many other equally devoted followers of Christ, whose praise is in all the churches.
" We forget not to-day the generous support and the hearty cooperation in every good work of the noble men and women , of whom the Hawaiian people may well be proud; Kalanimoku, whose native courtesy was only equaled by his Christian fidelity ; blind Bartimeus, who saw much and loved much, sitting at the feet of Jesus; Keopuolani, the daughter, wife, and mother of kings; Elizabeth Kaahumanu, who seemed to combine in one character, her imperial namesake of England and the Saint of Hungary; Kapiolani, who could alike illustrate the beauty of the gospel in a well ordered household, and its boldness in braving the wrath of Pele. But time would fail me to name or number those of high and low degree whose example, faith, and prayer, sustained

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350	OTHER ADDRESSES.
and cheered the mission circle, and contributed so largely to the success of their labors.
" Nor, as a representative of the American Board, can I forget the fathers and mothers, who gave of their sons and daughters to come to this then far-off land, nor the thousands and tens of thousands, who gave of their wealth and of their poverty, and when they had nothing else to give, gave of their prayers for the welfare of a people, of whom they asked and expected no return.
" What may be the future of this nation, what its place in the future history of the church or the world, we presume not to foretell. He who reads the signs of the times need be at no loss in judging of its importance.   For us, the past at least is secure. The story of the gospel on these Islands has gone forth to all lands, and stirred the hearts and quickened the hopes of the Christian world.
" In view of these delightful memories, and the grand result achieved through. the blessing of God upon the labors of his servants, shall we not pledge ourselves to maintain and round out into full-orbed completeness the work of the fathers ? Shall we not, with larger faith and surer hope, consecrate ourselves to the evangelization of the world?
" Here we fight the battle, and there we wear the crown ; here the faith, the toil, the struggle, there the endless Jubilee."
Other addresses.  The choir now sang, in Hawaiian, the hymn commencing
No mortal eye that land hath seen,
Beyond, beyond the river.
after which addresses were delivered by Hon. C. C. Harris, Minister of Foreign Affairs, the 	Hon. H. A. Pierce, American Minister Resident,

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OTHER ADDRESSES. 	351
 the Rev. Artemas Bishop, the oldest of the resident missionaries, the Hon. D. Kalakaua, of the House of Nobles, the Hon. Mr. Aholo, of the Legislative Assembly, and the Rev. Mr. Kauwealoha, who had spent the last seventeen years as a missionary at the Marquesas Islands.
The speeches would occupy more space than can be afforded; but the following extracts from the first two have a historical value, which the reader will at once perceive. Referring to the overthrow of the idolatrous system, Mr. Harris said: -
Testimony of the Minister for Foreign Affairs.  " At that critical period, a small band of devoted men and women  made their appearance here, and by their teaching and example  established that Christian church, the foundation of which you this day celebrate with such good reason. You must rejoice in the advent of those, who have truly been to you the Apostles of the Gospel of ,our Great Master. The teachings of these men and women, and the civilization which they so timely introduced, when the Pacific Ocean was comparatively unknown to the nations, have been the principal cause why you enjoy, to-day, an independent government, and representative institutions. But for them, you might have been, aye, you would have been, in the position of the New Zealand Maories."
To the same purport are, the statements of Mr. Pierce, and they will be read. with pleasure.
Testimony of the American Minister Resident.  Forty-five years' knowledge of this Archipelago, enables me to draw a truthful contrast between their former state and present condition. In 1825 {1825/00/00}, Hawaiians were ignorant and debased, though amiable and hospitable, possessing greater intelligence than  other Polynesian

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352	THE COLLATION.
races. In 1870 {1870/00/00}, we see them advanced to a high degree of Christian knowledge, general education, civilization, and material prosperity. The happy result is due, for the most part, under God, to the labors of the American missionaries. On  an occasion like this I am permitted to bear personal testimony to their Christian virtues, zeal, devotion, industry, ability, and faithfulness, as illustrated by fifty years of missionary labor, and I am  firmly of opinion, that, without their teachings and assistance, this nation would have long since ceased to exist. Hawaiians of this and coming generations may therefore be grateful to God for missionary instruction, and for the great benefits derived therefrom.
Mr. Bishop and the three native gentlemen spoke in the Hawaiian language. Singing was interspersed. On two occasions, the choir and Sunday school children united in appropriate hymns, and with fine effect. Before the last of the speeches, the choir sang the hymn, " My country 'tis of thee," in Hawaiian, which awakened much enthusiasm in the assembly. At the close, a " Jubilee Hymn for 1870 {1870/00/00} " was sung, composed by Mr. Lyons in the same language.
The collation.  After the benediction, the assembly retired to the the adjoining well-shaded grounds, where a collation was spread for six or seven thousand people, such as had never before been seen on those Islands. His Majesty the King, and Queen Emma, honored the feast by their presence for a brief space. The king had previously contributed two thousand pounds of poi, with meat and fish, and afterwards he gave a hundred dollars towards expenses.

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A REUNION. 	353
The committee of arrangements had provided bread and fruit, an ample supply of lemonade, and other necessaries; to which the ladies of the city had added various delicacies both for food and decoration.
A reunion.  On Thursday evening there was a reunion at the residence of Mr. Whitney, editor of the " Commercial Advertiser," comprising the American missionaries and their descendants, with the Hawaiian pastors and delegates and their wives from the various islands. The company numbered two hundred and twenty-five. A large tent had been erected on the premises, and tables were spread with ample provision. Natives of Hawaii, America, England, Tahiti, and the Marquesas Islands, mingled in social enjoyment, and the addresses showed a warm. and truly Christian spirit uniting them all.
23

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CONCLUSION.
THE Jubilee was a fitting testimonial and proof of the triumphs of the gospel in the Hawaiian nation, as a consequence of the divine blessing on the labors of Protestant missionaries from the United States of America. The king, his minis- ters, the representatives of foreign powers, the Hawaiian legislature in both its branches, the mission, the parent Board, and the Hawaiian people, may all be said to have united in it. The mission itself did not need the celebration, but its history would otherwise have been in a measure incomplete. For eight previous years, a nominally Protestant mission had sought to supplant the work of the American missionaries, had succeeded in alienating the government in   some measure from its best friends and benefactors, and had even led many Christian people in England and America to regard the efforts already made as a failure, and to believe that a new mission was needed to evangelize the Islands.
The retiring of the leader of that mission from the Islands, just before the celebration, in circumstances of entire discomfiture, and the occurrence and developments of the Jubilee, were noted providential coincidences. The memorable event of the day, however, was the concurrent testimony, from unquestionable sources, as to the triumphs of the gospel of the grace of God on those Islands. The

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CONCLUSION 	355
mission was permitted, in its fiftieth year, to stand forth acknowledged on  all hands as a successful Christian enterprise, and as the grand conservator of the nation -
The Sandwich Islands Mission may, therefore, properly connect its close, in its distinctive missionary form, with the NATIONAL JUBILEE of the year 1870 {1870/00/00}, fifty years from the date of its commencement.
" THE LORD REIGNETH, LET THE EARTH REJOICE, LET THE MULTITUDE OF ISLES BE GLAD THEREOF." Ps. xcvii. 1.

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_THE MISSIONARIES.

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THE MISSIONARIES.

THE, Rev. JOHN A. VINTON, of Boston, who is distinguished for accuracy, made out, not long since, for the use of the Prudential Committee, an outline statement of the leading facts, so far as attainable, of all the Missionaries, Missionary Physicians, and Assistant Missionaries, who are or have been connected with the missions under the care of the American Board. Their number is about fourteen hundred, and the memoranda. would make a volume of respectable size.
What follows, is an abridgment of Mr. Vinton's memoranda of the Missionaries, Missionary Physicians, and Assistant Missionaries, who have been employed in the Hawaiian and Micronesian Islands. Personal friends will see deficiencies; but the wonder is, that materials for so complete a statement were to be found in the archives of the Board.

ORDAINED MISSIONARIES.

HIRAM BINGHAM,  born at Bennington, Vt., Oct. 30, 1789 {1789/10/30}; professed religion there, May, 1811 ; graduated at Middlebury College, 1816, and Andover Theological Seminary, 1819 ; ordained at Goshen, Ct., Sept. 29, 1819 ; embarked in the brig, Thaddeus, Capt. Blanchard, at Boston, Oct. 23, 1819 ; landed at Honolulu, on Oahu, April 19, 1820 ; returned to the U. States, Feb. 4, 1841 ; died at New

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360	THE MISSIONARIES.
Haven, Ct., Nov. 11, 1869 {1869/11/11}, aged 80. See biographical
sketch in this volume.
Mrs. BINGHAM (Sybil Moseley), born at Westfield, Mass., Sept. 14, 1792{1792/09/14} ; married at Hartford, Ct., Oct. 11,
1819 {1819/10/11}; emb. with her husband; returned with him Feb. 4, 1841 ; died at Easthampton, Mass., Feb. 27, 1848, aged 55. - HIRAM BINGHAM, a son, is a missionary in the Gilbert Islands.

ASA THURSTON, born in Fitchburg, Mass., Oct. 12, 1787 {1787/10/12}; prof rel. 1810; graduated at Yale Coll., 1816; Andover Theol. Sem., 1819 ; ordained at Goshen, Ct., Sept. 29, 1819 ; embarked at Boston, in the brig Thaddeus, Oct. 23, 1819 ; landed at Kailua, Hawaii, April 12, 1820; died at Honolulu, March 11, 1868 {1868/03/11}, aged 80. See biographical sketch.
Mrs. THURSTON (Lucy Goodale), born at Marlborough, Mass., Oct. 29, 1795 {1795/10/29} ; prof. rel. 1816; married Oct. 12, 1819 {1819/10/12} embarked Oct. 23, 1819 ; visited U. States, Feb. 4, 1841 reembarked at New York, March 10, 1842 ; again visited the U. States in 1851 ; reemb. at Boston, Nov. 18, 1851 ; still living at Honolulu. - Thomas G. THURSTON, a son, is a minister of the gospel in California.

SAMUEL WHITNEY, born at Branford, Ct., April 28, 1793 {1793/04/28} ; prof rel. at Northford, Ct., May, 1814; two years in Yale Coll.; emb. in brig Thaddeus, Oct. 23, 1819; at Waimea, on Kauai, July 25, 1820 ; ordained at Kailua, Nov. 30, 1825 ; removed to Lahaina, on Maui, in 1827; ret. to Waimea in 1829 ; died at Lahainaluna, Dec. 15, 1845 {1845/12/15}. See biographical sketch.
Mrs. WHITNEY (Mercy Partridge), born at Pittsfield, Mass., Aug. 14, 1795 {1795/08/14}; prof. rel. 1816; mar. Oct. 4, 1819 {1819/10/04}; emb. Oct. 23, 1819; visited the U. States, 1860; returned to the Islands, and is still living there. - SAMUEL WHITNEY, a son, is a minister of the gospel in the United States.

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THE MISSIONARIES. 	361
ARTEMAS BISHOP, born at Pompey, N. Y., Dec. 30, 1795 {1795/12/30} ; prof. rel. 1813 ; Union Coll., 1819 ; Princeton Theol. Sem., 1822 ; ord. at New Haven, Ct, Sept. 12, 1822; emb. in ship Thames, at New Haven, Nov. 19,1822 ; at Kailua, March 11, 1824; removed to Ewa, on Oahu, in 1837 ; there till 1863, when increasing, infirmities led to his removal to Honolulu, where he still resides.
Mrs. Bishop (Elizabeth Edwards), from Boston, Mass.; born in Marlborough, Mass., June, 1796 {1796/06/00}; mar. Nov., 1822 {1822/11/00}; emb. Nov. 19, 1822; died at Kailua, Feb. 21, 1828 {1828/02/21} SERENO E. BISHop, a son, is Principal of the Lahainaluna Seminary.
Mrs. Bishop (Delia Stone), from Rochester, N. Y.; born in Bloomfield, N. Y., May 26, 1800 {1800/05/26}; emb. in ship Parthian, at Boston, Nov. 3, 1827 ; labored as a teacher till her marriage at Kailua, Dec. 1, 1828 {1828/12/01}; is still living at the Islands.

WILLIAM RICHARDS, born in Plainfield, Mass., Aug. 22, 1793 {1793/08/22}; prof. rel. Aug.. 1811 ; Williams Coll., 1819 ; Andover Theol. Sem., 1822 ; ord. at New Haven, Ct., Sept. 12, 1822; emb. at New Haven, in ship Thames, Nov. 19,1822; stationed at Lahaina, on Maui, May 31, 1823; visited U. States Dec. 9, 1836 ; called to labors in connection with the government, and was released July 3, 1838 ; went to England as Ambassador, 1842, and was thus employed till 1845 ; Minister of Public Instruction, Sept, 1846 ; died at Honolulu, Nov. 7, 1847 {1847/11/07}. See biographical sketch.
Mrs. RICHARDS (Clarissa Lyman), born in Northampton, Mass., Jan. 10, 1794 {1794/01/10}; prof. rel. June,'1816; mar. Oct 30, 1822 {1822/10/30} ; emb. Nov. 19, 1822 ; released July 3, 1838 ; after her husband's death, returned to this country, and died at New Haven.

CHARLES SAMUEL STEWART, born at Flemington, N. J., Oct. 16, 1798 {1798/10/16}; Princeton Coll., 1815 ; Theol. Sem., Princeton

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362	THE MISSIONARIES.
 1821 ; emb. at New Haven, Nov. 19, 1822; stat. at Lahaina, May 31, 1823. The illness of his wife compelled his return to this country, Oct. 15, 1825 ; rel. Aug 12, 1830 ; still living.
Mrs. STEWART (Harriet B. Tiffany), from Cooperstown, N. Y.; born at Stamford, Ct., June 24, 1798 {1798/06/24} emb. Nov. 19, 1822 ; ret. to the U. States, Oct. 15, 1825 died some time after.

James ELY, born at Lyme, Ct., Oct. 22, 1798 {1798/10/22}; studied at Foreign Mission School, Cornwall, Ct. ; emb. in ship Thames, Nov. 19, 1822; stat. at Waimea, on Kauai; afterwards, in 1824, at Kaawalua, on Hawaii; at Honolulu, June 4, 1825 ; ret. to the U. States, Oct. 15, 1828; rel. March 24, 1830; is still living.
Mrs. ELY (Louisa Everest), born at Cornwall, Ct., Sept. 8, 1792.{1792/09/08}

JOSEPH GOODRICH, from Wethersfield, Ct.; Yale Coll., 1821 ; emb. in the ship Thames, Nov. 19, 1822 ; stat. at Hilo, on Hawaii, Jan. 24, 1824; ord. at Kailua, Sept. 29, 1826; at Hilo till Jan, 25, 1836; ret. to U. States, May 22, 1836; rel. Oct. 1.1, 1836; died in 1852.{1852/00/00}
Mrs. GOODRICH.

LORRIN ANDREWS, born in East Windsor, Ct., April 29, 1795 {1795/04/29}; grad. Jefferson Coll., Pa.; Theol. Sem., Princeton, N. J., 1825 ; ord. Washington, Ky., Sept. 21, 1827 ; emb. at Boston, in ship Parthian, Nov. 3, 1827 ; at Lahaina, on Maui, till Sept., 1831, when the High School at Lahainaluna was commenced; was its first Principal, and continued in this school about ten years; released in 1842, and became seamen's chaplain at Lahaina; in 1845, removed to Honolulu, and was made a judge under the Hawaiian government; resigned in 1855 during many years was Secretary to the Privy Council; was the author of a Hawaiian

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THE MISSIONARIES. 	363
grammar and a Hawaiian dictionary; died at Honolulu, Sept. 29, 1868 {1868/09/29}
Mrs. ANDREWS.

EPHRAIM WESTON CLARK, from Peacham, Vt.; born at Haverhill, N. H., April 25, 1799 {1799/04/25}; prof rel. 1816; Dart. Coll., 1824; Andover Theol. Sem., 1827; ord. at Brandon, Vt., Oct. 3, 1827; sailed in the Parthian, from Boston, Nov. 3, 1827 ; stat. at Honolulu, devoting part of his time to seamen; was associated with Mr. Andrews in High School at Lahainaluna, in 1835 ; continued there till May, 1843; at Wailuku, on Maui, from May, 1843, till August, 1848; then took charge of First Church in Honolulu, which assumed his support in 1850 ; became Sec. of the Hawaiian Missionary Society in 1850, and in 1852 went to Micronesia with the first missionaries, returning to Honolulu in November; visited U. States in 1856), but ret. soon to the Islands. After the death of his wife, again visited the U. States; arriv. May 21, 1859, and ret. before the close of the year. A third time he came in 1864, to superintend the electrotyping of the Hawaiian Scriptures by the American Bible Society; in kindred employment he still continues.
Mrs. CLARK (Mary Kittredge), born at Mount Vernon, N. H., Dec. 9, 1803 {1803/12/09} ; mar. Sept. 27, 1827 {1827/09/27}; emb. as above; visited the U. States with her husband, May 22, 1856; died at Honolulu, Aug. 14, 1857 {1857/08/14}.
Mrs. CLARK (Sarah Helen [Richards] Hall), daughter of Levi Richards, of Norwich, Vt., and relict of Rev. Thomas Hall, of Waterford, Vt. ; married at St. Johnsbury, Vt., Sept. 13, 18,59.{1859/09/13}

JONATHAN SMITH GREEN, from Pawlet, Vt.; born at Lebanon, Ct., Dec. 20, 1796{1796/12/20}  prof. rel. 1815; Andover Theol. Sem., 1827 ; ord. at Brandon, Oct. 3, 1827 ; sailed from Boston, in the Parthian, Nov. 3, 1827; in 1829, in the barque Volunteer, Capt. Charles Taylor, explored the

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364	THE MISSIONARIES.
northwest coast of America, with a view to a future mission, from Norfolk Sound, in lat. 57o north. to lat. 32o, about the southern limit of the present State of California; from January, 1831, to August, 1832, at Hilo ; then went to Wailuku, on Maui, till 1842, when, at his own request, he was rel. from his connection with the Board ; still a missionary at the Islands, in connection with the American Missionary Association, at Makawao, in East Maui.
Mrs. GREEN (Theodosia Arnold), born at East Haddam, Ct., April 3, 1792 {1792/04/03} ; prof. rel. 1816; mar. Sept. 20, 1827 {1827/09/20} sailed from Boston, Nov. 3, 1827 ; deceased. - Joseph P. GREEN, a son, is a minister of the gospel at the Islands.

PETER JOHNSON GULICK, born at Freehold, N. J., March 12, 1796 {1796/03/12}; prof rel. 1818 ; Princeton Coll., 1825 j Theol. Sem., Princeton, 1827 ; ord. at Freehold, Oct. 3, 1827; emb. at Boston, in the Parthian, Nov. 3, 1827; at Waimea, on Kauai, from July, 1828, till some time in 1835; then at Koloa, till 1843; then on Molokai, till 1847; then at Waialua, on Oahu, till 1857; since which time he has resided at Honolulu.
Mrs. GULICK (Fanny Hinckley Thomas), from Westfield, Mass. ; born at Lebanon, Ct., April 16, 1798 {1798/04/16} ; prof rel. July, 1826; mar. Sept. 5, 1827 {1827/09/05}; sailed as above, Nov. 3, 1827; still living. - LUTHER H., ORRAMEL H., JoHN T., and THomAs L. GULICK, sons, are ministers of the gospel; the first a missionary to Micronesia, the second to Japan, the third to China, and the fourth is without charge, in the United States.

DWIGHT BALDWIN, M. D., from Durham, Greene Co., N. Y.; born in Durham, Ct., Sept. 29, 1798 {1798/09/29} ; Yale Coll., 1821 ; prof rel. Sept., 1826 ; Theol. Sem., Auburn, 1829 ; ord. Utica, N. Y., Oct. 6, 1830; emb. in ship New England, at New Bedford, Dec. 28, 1830; at Waimea, on Hawaii, from 1831 to 1836; then at Lahaina, where, except

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THE MISSIONARIES. 	365
a visit to the U. States in 1856 and 1857, he has remained till the present time.
Mrs. BALDWIN (Charlotte Fowler), born at Northford, Ct-, 1805 ; prof rel. 1822 ; mar. Dec. 3, 1820 {1820/12/03}; sailed as above; still at Lahaina.

SHELDON DIBBLE, born at Skeneateles, N. Y., Jan. 26, 1809 {1809/01/26}; Hamilton Coll., 1827; Theol. Sem., Auburn, 1830; ord. Utica, N. Y., Oct. 6, 1830; sailed in ship New England, from New Bedford, Dec. 28, 1830 ; at Hilo till 1836 ; then connected with seminary at Lahainaluna ; visited the U. States, Nov. 24, 1837 ; reemb. at New York, Oct. 9, 1839; died at Lahainaluna, Jan. 22, 1845 {1845/01/22}.
Mrs. DIBBLE (Maria M. Tomlinson), born April, 1808 {1808/04/00}; mar. in 1830 ; died Lahainaluna, Feb. 20, 1837 {1837/02/20}.
Mrs. DIBBLE (Antoinette Tomlinson), from Brooklyn, N. Y., sailed from New York with her husband, Oct. 9, 1839 ; ret. to the U. States, April 2, 1848. See biographical sketch.

REUBEN- TINKER, born in Chester, Mass., Aug. 6, 1799 {1799/08/06} prof rel. Aug., 1820; Amherst Coll., 1827; Theol. Sem., Auburn, 1830; ord. at Chester, Nov. 3, 1830; emb. in ship New England, at New Bedford, Dec. 28,1830. With Messrs. Whitney and Alexander, sailed from Honolulu, July 18, 1832, for the Society Islands, which they reached Aug. 23 ; then visited Washington Islands, and returned to Honolulu Nov. 17, same year. His station was Wailuku, on Maui, till 1835 ; then Honolulu, till his return to this country, and release, in 1840; died 1854.{1854/00/00}
Mrs. TINKER (Mary Throop Wood)7 from Madison, Ohio, born at Chester, Mass., Aug. 24, 1809 {1809/08/24}; prof rel. April, 1830 ; mar. at Chester, Nov. 14, 1830 {1830/11/14}; emb. with her husband, Dec. 28, 1830, and returned with him to this country.

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366	THE MISSIONARIES.
WILLIAM PATTERSON ALEXANDER, born near Paris, Bourbon Co., Ky., July 25, 1805 {1805/07/25} ; prof. rel. Jan., 1825; studied at Centre Coll., Danville, Ky., but did not graduate; Theol. Sem., Princeton, 1831 ; ord. at Cincinnati, 0., Oct. 13, 1831 emb. in the ship Averick, at New Bedford, Nov. 26, 1831 accompanied Messrs. Whitney and Tinker to the Washington Islands in 1833 ; again at these islands, with Messrs. Armstrong and Parker, in the same year, but relinquished the project of a mission, and returned to Honolulu in the year following; stat. at Waioli, on Kauai, Sept., 1834, where he continued till 1843 ; then became a teacher in the seminary at Lahainaluna, where he remained till 1857 ; visited the U. States in 1859 and 1860; since 1857, at Wailuku, on Maui.
Mrs. ALEXANDER (Mary Ann McKinney), of Harrisburg, Pa.; born near Wilmington, Del., Jan. 5, 1810 {1810/01/05}; prof. rel. May, 1824; mar. Oct. 25, 1831 {1831/10/25} ; emb. with her husband, 'Nov. 26, 1831 ; visited her native land, May 2, 1859 ; reemb. New York, March 20, 1860; still with her husband at Wailuku. - WILLIAM DE WITT, a son, is President of the Oahu College, and JAMES McKINNEY ALEXANDER, is a minister of the gospel in California.

RICHARD ARMSTRONG, D. D., born at Turbotville, Pa., April 13, 1805 {1805/04/13} ; prof rel. at Carlisle, Pa., Feb., 1827; Dickinson Coll., Sept. 27, 1827 ; Theol. Sem., Princeton, 1831 ; ord. at Baltimore, Oct. 27, 1831 ; sailed from New Bedford, Nov. 26, 1831 ; visited the Washington Islands from July 2, 1833, to May 12, 1834; at Wailuku, from July, 1835; took charge of First Church in Honolulu, in Nov., 1840; Minister of Pub. Inst. for Hawaiian Islands, in 1848; released from his connection with the Board in 1849 ; visited U. States, Aug. 31, 1857; returned to Islands, and died there in 1860. {1860/00/00}
Mrs. ARMSTRONG (Clarissa Chapman), from Bridgeport, Ct. ; born in Russell, Mass., May 15, 1805 {1805/05/15}; prof rel. at

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THE MISSIONARIES. 	367
Monson, Mass., Aug, 1830; mar. at Bridgeport, Ct., Sept. 25, 1831{1831/09/25} ; emb. Nov. 26, 1831 ; still residing at the Islands.

JOHN. S. EMERSON, born in Chester, N. H., Dec. 28, 1800 {1800/12/28}; prof. rel. Aug., 1819 ; Dartmouth Coll., 1826; Theol. Sem., Andover, 1830; agent of the Board one year; ord. at Meredith Bridge, N. H., May 19, 1831 ; sailed from New Bedford, Nov. 26, 1831 ; at Waialua, on Oahu, from 1832 to 1842 ; Aug., 1842, removed to Lahainaluna, and was there four years; returned to Waialua in July, 1846, and was there till his death ; visited the U. States, April 26, 1860 ; reemb. at New York, Dec. 1, 1860; died at Waialua, March 28, 1867 {1867/03/28}. See biographical sketch.
Mrs. EMERSON; (Ursula Sophia Newell), born at Nelson, N. H., Sept. 27, 1806 {1806/09/27}; prof. rel. March, 1829 ; mar. Oct. 25, 1831 {1831/10/25} ; sailed in the Averick, Nov. 26, 1831 ; still at Waialua. - OLIVER EMERSON, a son, is devoted to the gospel ministry, but his field of labor not yet decided.

COCHRAN; FORBES, born in Gorham, Chester Co., Pa., July 21, 1805 {1805/07/21} ; prof. rel. 1824; not a college graduate; Theol. Sem., Princeton, 1831 ; ord. at Baltimore, Oct. 27, 1831 emb. at New Bedford, in the Averick, Nov. 26, 1831 at Kaawaloa, on Hawaii, till 1846 ; then at Lahaina ret. to the U. States, April 2, 1848; rel. Aug. 10, 1849.
Mrs. FORBES (Rebecca Duncan Smith), of Newark, N. J.; born at Springfield, Essex Co., N. J., June 21, 1805 {1805/06/21}; prof. rel. 1825 ; mar. at Newark, Oct. 9, 1831 {1831/10/09} emb. as above ; ret. to the U. States, April 2, 1848. -ANDERSON O. FORBES, a son, has charge of the Second Church in Honolulu.

HARVEY REXFORD HITCHCOCK, from Manchester, Ct.; born at Great Barrington, Mass., March 13, 1800 {1800/03/13}; prof rel. 1817 ; Williams Coll., 1828 ; Theol. Sem., Auburn,

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368	THE MISSIONARIES.
1831 ; ord. at Auburn, Sept. 20, 1831 ; emb. at New Bedford, Nov. 26, 1831 ; stat. on Molokai; visited U. States, April 8, 1853; ret. March 31, 1855 ; died on Molokai, Aug. 29, 1855 {1855/08/29}.
Mrs. HITCHCOCK (Rebecca Howard), born at Owasco. Cayuga Co., N. Y., Dec. 2, 1808 {1808/12/02}; prof. rel. 1828; mar. Aug. 26, 1831 {1831/08/26} ; emb. with her husband, Nov. 26, 1831 ; visited the U. States, April 8, 1853 ; reemb. Boston, Nov. 28, 1854; still at the Islands.

LORENZO LYONS, born at Coleraine, Franklin Co., Mass., April 18, 1807 {1807/04/18} ; prof. rel. Montrose, Pa., April, 1823; Union Coll., 1827 ; Theol. Sem., Auburn', 1831 ; ord. at Auburn, Sept. 20, 1831 ; emb. at New Bedford, Nov. 26, 1831; stat. at Waimea, on Hawaii, where he has labored ever since.
Mrs. LYONS (Betsey Curtis), born in Elbridge, Onondaga Co., N. Y., Jan. 10, 1813 {1813/01/10}; prof rel. Feb., 1827; mar. Sept. 4, 1831 {1831/09/04} ; emb. with her husband as above; died at Honolulu, May 14, 1837 {1837/05/14}.
Mrs. LYONS (Lucia G. Smith), of Truxton, N. Y.; born at Burlington, N. Y., 1810 {1810/00/00}; was a teacher on the Tuscarora Reservation in 1836; went as a teacher to the Sandwich Islands, sailing from Boston in the barque Mary Frazier, Dec. 14, 1836; married to Mr. Lyons, July 14, 1838 {1838/07/14}
still at the Islands.

DAVID BELDEN LYMAN, born at New Hartford, Ct., July 29, 1803 {1803/07/29}; prof rel. 1821 ; Williams Coll., 1828; Andover Theol. Sem., 1831 ; ord. at Hanover, N. H., Oct. 12, 1831 sailed in ship Averick, from New Bedford, Nov. 26, 1831 stat. at Hilo, Hawaii, where be has labored ever since, without leaving the Islands; has been principal of the high-school in Hilo from its establishment in 1836.
Mrs. Lyman (Sarah Joiner), born at Royalton, Vt., Nov. 29, 1806 {1806/11/29}; mar. Nov. 2, 1831{1831/1102}; emb. as above, and still resides at Hilo.

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THE MISSIONARIES. 	369
EPHRAIM SPAULDING, born at Ludlow, Vt., Dec. 10, 1802 {1802/12/10}; prof rel. June, 1822; Middlebury Coll., 1828; Theol. Sem., Andover, 1831 ; ord. at New Bedford, Nov. 21, 1831 sailed in the Averick, from New Bedford, Nov. 26, 1831 stat. at Lahaina, but ill-health compelled him to leave the Islands, Dec. 26, 1836; reached Boston, June 28,1837, and died at Westborough, Mass., June 28,1840 {1840/06/28}
. Mrs. SPAULDING (Julia Brooks), born at Buckland, Mass., April 7, 1810 {1810/04/07}; prof. rel. Aug., 1830; mar. Nov. 11, 1831 {1831/11/11}; emb. as above; ret. to the U. States, June 28,1837, on account of failure of health ; resides at Melrose, near Boston.

BENJAMIN WYMAN PARKER, born in Reading, Mass., Oct. 13, 1803 {1803/10/13} ; prof. rel. at Atkinson, N. H., 1824; Amherst Coll., 1829 ; Theol. Sem., Andover, 1832; ord. at Reading, Sept. 13, 1832 ; emb. at New London, Ct., Nov. 21, 1832; accompanied Messrs. Alexander and Armstrong to the Washington Islands ; since that time, has not left the Sandwich Islands, except on a visit to the Marquesas Islands in Dec., 1834; stat. at Kaneohe, on Oahu.
Mrs. PARKER (Mary Elizabeth Barker), from Guilford, Ct. ; born at Branford, Ct., Dec. 9, 1805 {1805/12/09} ; prof rel. at Branford, 1824; mar. at Guilford, Sept. 24, 1832 {1832/09/24}; emb. as above, and is still with her husband. - HENRY H. PARKER, a son, has charge of the First Church at Honolulu.

LOWELL SMITH, D. D., born in Heath, Mass., Nov. 27, 1802 {1802/11/27}; prof rel. 1823; Williams Coll., 1829; Theol. Sem., Auburn, 1832 ; ord. at Heath, Sept. 26, 1832 ; emb. in ship .Mentor, at New London, Nov. 21, 1832 ; stat. on Molokai, with Mr. Hitchcock, June, 1833 ; at Ewa, on Oahu, Nov. 1834, at Honolulu, July 1, 1836;  in charge of  second Church in Honolulu,, from its formation in 1838 till 1869 ; visited the U. States in 1865; reemb. at New York, April 11, 1866; residing at Honolulu.
24

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370	THE MISSIONARIES.
Mrs. SMITH (Abba W. Tenney), from Brandon, Vt.; born at Barre, Mass., Dec. 4, 1809 {1809/12/04} ; prof rel. Jan., 1828; mar. Oct. 2, 1832 {1832/10/02} ; emb. as above, and visited U. States as above; with her husband at Honolulu.

TITUS COAN. born at Killingworth, Ct., Feb. 1, 1801 {1801/02/01}; prof rel. at Riga, N. Y., March, 1828; Theol. Sem., Auburn, 1833 ; ord. in Park Street Church, Boston, Aug. 4, 1833 ; emb. with Mr. Arms, in the schooner Mary Jane, at New York, Aug. 16, 1833, on a voyage of exploration to Patagonia; landed on that coast, near the Strait of Magellan, Nov. 14, 1833 ; finding that part of the world wholly unpromising for missionary operations, emb. on their homeward voyage, Jan. 25, 1834; reached New London, May 14, 1834. Mr. Coan sailed for the Islands, in ship Hellespont, Capt. Henry, from Boston, Dec. 5, 1834; his field of labor, since Aug., 1835, has been in the Hilo and Puna districts, on Hawaii, where be labored till his visit to the U. States in June, 1870.
Mrs. COAN (Fidelia Church), born in Riga, Monroe Co., N. Y., Feb. 17, 1810 {1810/02/17}; prof rel. Feb., 1829; mar. Nov. 3, 1834 {1834/11/03}; emb. Dec. 5, 1834, and came to the U. States in 1870.

ISAAC BLISS,, from Virgil, N. Y.; born at Warren, Mass., Aug. 28, 1804 {1804/08/28}; prof rel. in Amherst College, March, 1827; Amherst Coll., 1828; Theol. Sem., Auburn, 1831; ord. at Victor, N. Y., Oct. 5, 1831 ; was pastor at Virgil, N. Y., a year or two; emb. in barque Mary Frazier, Capt. Sumner, at Boston, Dec. 14, 1836; was four years at Kohala, on Hawaii; sailed with his wife for the U. States, Dec. 2, 1841 ; arr. April 20, 1842; died in 1851 {1851/00/00}.
Mrs. BLISS (Emily Curtis), born in Elbridge, Onondaga Co., N. Y., July 25, 1811{1811/07/25} ; prof rel. Feb., 1827 ; mar. Aug. 14, 1832 {1832/08/14}; emb. Dec. 14, 1836 ; ret. to the U. States, April 20, 1842.

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THE MISSIONARIES.	371
DANIEL TOLL CONDE, born in Charlton, Saratoga Co., N. Y., Feb. 3, 1807 {1807/02/03}; prof. rel. 1827 ; Union Coll., 1831 ; Theol. Sem., Auburn, 1834; ord. at Fredonia, N. Y., Sept. 7, 1836; emb. in the Mary Frazier, at Boston, Dec. 14, 1836; at Hana, on Maui, till June, 1848; at Wailuku the eight following years; emb. on his ret. to the U. States after the death of his wife, and arr. March 18, 1857; released Oct. 26, 1858.
Mrs. CONDE (Andelusia Lee), born in Jericho, Vt, June 17, 1810 {1810/06/17}; prof rel. July, 1824; was a teacher of the Seneca Indians at the Cattaraugus Mission Station, N. Y., in 1835 and 1836; mar. Sept. 13,1836 {1836/09/13}, and emb. with her husband as above; died at the Islands, March 30, 1855 {1855/03/30}.

MARK IVES, born at Goshen, Ct-, Feb. 10, 1809 {1809/02/10}; prof.
rel. 1829 ; Union Coll., 1833; Theol. Sem., East Windsor, 1836 ; ord. at Sharon, Ct., Sept., 1836; emb. at Boston, Dec. 14, 1836 ; at Hana, on Maui, till 1840; then at Kealakekua Bay till 1845 ; then at Kealia, on Hawaii, till 1850; ret. to the U. States, 1851 ; rel. July 18, 1854.
Mrs. IVES (Mary Anna Brainerd), born at Haddam, Ct.,
Nov. 18, 1810 {1810/11/18}; prof. rel. Jan., 1831 ; mar. Nov. 25, 1836 {1836/11/25}; emb. as above; ret. 1851 ; rel. July 18, 1854.

THOMAS LAFON, M. D., born in Chesterfield Co., Va.,
Dec. 17, 1801 {1801/12/17} ; prof. rel. Sept., 1833 ; studied medicine at Transylvania University, Lexington, Ky.; ord. at Marion  '
Coll., Sept., 1835 ; emb. at Boston, Dec. 14, 1836 ; at Koloa
till 1841 ; rel. June 22, 1841; ret. to this country, and
since deceased. 	
Mrs. LAFON (Sophia Louisa Parker), born at New Bedford, Mass., June 30, 1812 {1812/06/30} ; prof. rel. May, 1834; mar. at New Bedford, Nov. 14,1836 {1836/11/14}; emb. etc., as above.

EDWARD JOHNSON, born in Hollis, N. H., 1813 {1813/00/00}; prof.
rel. 1832 ; emb. in barque Mary Frazier, at Boston, Dec.

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372	THE MISSIONARIES.
14, 1836; a teacher at Waioli, on Kauai, from 1837 to 1848 ; ord. at Honolulu, May 29, 1848 ; stat. at Waioli; visited U. States in 1855 ; ret. to Islands in 1856; died on board the Morning Star, while visiting the Micronesian Mission, Sept. 1, 1867 {1867/09/01}, aged 54.
Mrs. JOHNSON (Lois S. Hoyt), from Warner, N. H.; born in Salisbury, N. H., 1809  {1809/00/00} prof rel., Boston, 1831; mar. Nov., 1836 {1836/11/00} ; emb. as above still at the Islands.

DANIEL DOLE, born in Bloomfield, now Skowhegan, Me., Sept. 9, 1808 {1808/09/09}; prof rel. July, 1830; Bowdoin Coll., 1836; Theol. Sem., Bangor, 1839; ord. at Bloomfield in 1840; emb. in ship Gloucester, from Boston, Nov. 14, 1840; stat. at Punahou, on Oahu, at the head of a school for the children of missionaries; since 1855 at Koloa, on Kauai; now preaching to men of foreign birth, and has also a school.
Mrs. DOLE (Emily H. Ballard), from Gardiner, Me.; born at Hallowell, Me., June 11, 1808 {1808/06/11}; prof rel. 1829; mar. at Gardiner, Oct. 2. 1840 {1840/10/02} ; emb. as above, and died at the Islands, April 27, 1844 {1844/04/27}.
Mrs. DOLE: (Charlotte [Close] Knapp, widow of Horton 0. Knapp, an assistant missionary) ; mar. to Mr. Dole, June, 1846 {1846/06/00}; with her husband at Koloa.
ELIAs BOND, born at Hallowell, Me., Aug. 19, 1813 {1813/08/19}; prof rel. at Lowell, Mass., Jan., 1832; Bowdoin Coll., 1837 ; Theol. Sem., Bangor, 1840 ; ord. at Hallowell, Sept. 30, 1840; sailed from Boston, Nov. 14, 1840 ; stat. at Kohala, and been there till the present time.
Mrs. BOND (Ellen Mariner Howell), born at Portland, Me., Dec. 29, 1817 {1817/12/29}; prof rel. Feb., 1836 ; mar. at Portland, Sept. 29, 1840 {1840/09/29}; sailed as above; is still at Kohala.

JOHN D. PARIS, born in Staunton, Augusta Co., Va., Sept. 2, 1809  {1809/09/02}; prof rel. Hebron, near Staunton, 1829; at

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THE MISSIONARIES. 	373
Hanover College, Ind., two years; Theol. Sem., Bangor, 1839 ; ord. at Bangor, Aug. 29, 1839; sailed in ship Gloucester, from Boston, Nov. 14, 1840 ; destined to the Oregon mission, but the more urgent necessities of the Islands detained him there; in 1842, at Waiohinu, in the district of Kau, on Hawaii ; visited the U. States in 1850 ; sailed on his return, Nov. 18, 1851 ; stat. at Kealakekua Bay, in the district of Kona, Hawaii, and there remains.
Mrs. PARIS (Mary Grant), from New York city; born at Albany, N. Y., April 27, 1807 {1807/04/27} ; prof rel. in New York, 1829 ; mar. at New York, Oct. 25, 1840  {1840/10/25}; emb. at Boston, Nov. 14, 1840 ; died at Hilo, Feb. 18, 1847 {1847/02/18}.
Mrs. PARIS (Mary Carpenter), from New York city; mar. Sept. 8, 1851{1851/09/08} ; emb. at Boston, Nov. 18, 1851 ; still at Kealakekua Bay.

JAMES W. SMITH, M. D.. emb. at Boston, May 2, 1842
stat. in 1844 at Koloa, on Kauai, where he has resided until now ; ord. to the ministry in 1857.
Mrs. SMITH (Melicent K.).

GEORGE BERKLEY ROWELL, born at Cornish, N. H.; Amherst Coll., 1837; Theol. Sem., Andover, 1841; ord. Oct. 22, 1841 ; emb. at Boston, May 2, 1842; stat. at Waioli, on Kauai, till 1846; then at Waimea, on the same island, till 1865, when his connection with the Board ceased.
Mrs. ROWELL (Malvina J. Chapin).

ASA BOWEN SMITH, born in Williamstown, Vt., July 16, 1809 {1809/07/16} ; prof rel. July, 1831 ; Midd. Coll., 1834; Andover and New Haven Theol. Sem.; ord. at Williamstown, Vt., Nov. 1, 1837 ; went from New York overland to the Oregon Indians in 1838; reached Wallawalla, on the Columbia River, after four months ; at Kamiah, on the Clearwater River, among the Nez Perces Indians, in May, 1839 ;

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374	THE MISSIONARIES.
transferred to the Sandwich Islands in 1842 ; at Waialua, on Oahu, till 1846; ret. to U. States; rel. Aug. 11, 1846.
Mrs. SMITH (Sarah Gilbert White), born at West rookfield, Mass., Sept. 14, 1813 {1813/09/14} ; prof rel. May, 1835 ; mar. March 15, 1838 {1838/03/15}; accompanied her husband as above.
ELIPHALET WHITTLESEY, born in Salisbury, Ct., July 13, 1816 {1816/07/13}; prof rel. July, 1831 ; Williams Coll., 1840; Union Theol. Sem., 1843 ; ord. at Salisbury, Sept. 26, 1843; emb. in the brig Globe, at Boston, Dec. 4, 1843; first station at Hana, on Maui; at Kaupo, on the same island, in 1846; again at Hana in 1847; ret. to the U. States 1854 ; rel. March 1, 1864.
Mrs. WHITTLESEY (Elizabeth Keene Baldwin), from Newark, N. J.; born at Frankfort, Sussex Co., N. J., Aug. 29, 1821 {1821/08/29} ; prof rel. June, 1840; Mount Holyoke Female Sem.; mar. at Newark, Nov. 16, 1843 {1843/11/16}; emb., etc., as above.

TIMOTHY DWIGHT HUNT, from Rochester, N. Y.; Yale Coll., 1840; Auburn Theol. Sem., 1843; ord. in 1843; emb. in the brig Globe, at Boston, Dec. 4, 1843; stat. in the district of Kau, on Hawaii, Sept. 11, 1845; in Lahainaluna Seminary from July, 1846; preacher to the foreign congregation at Honolulu, 1847 ; went in 1848 to San Francisco, California, to preach to the emigrants there; rel. 1849.
Mrs. HUNT (Mary Hedge), from Newark, N. J.

JOHN FAWCETT POGUE, born in Wilmington, Del., Dec. 29, 1814 {1814/12/29}; prof. rel. Philadelphia, Feb., 1832 ; Marietta Coll., 1840; Lane Theol. Sem., 1843; emb. (then unmarried) in the brig Globe, at Boston, Dec. 4, 1843: stat. at Koloa, on Kauai, till July, 1847 ; then at Kealakekua Bay; at Lahainaluna, 1851 ; principal of the seminary in 1852, which position he held till 1866. Afterward sat Waiohinu on Hawaii. Now at Honolulu, Secretary of the Hawaiian Board.

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THE  MISSIONARIES.	375
MRS. POGUE (Maria K. Whitney, daughter of Rev. Samuel Whitney), born at Waimea, on Kauai; educated in U. States ; ret. to her parents in the brig Globe, Dec. 4, 1843; mar. to Mr. Pogue at Honolulu, May 29, 1848 {1848/05/29}; visited the U. States in 1866; ret. in 1867, by way of the Isthmus and San Francisco; now with her husband at Honolulu.

CLAUDIUS BUCHANAN ANDREWS, born at Kinsman, Trumbull Co., Ohio, in 1817; Western Reserve Coll., 1840; Lane Sem., 1843; emb. (unmarried) at Boston, Dec. 4, 1843 ; resided on Molokai till 1847 ; then a teacher at Lahainaluna; visited the U. States in 1850; reemb. at Boston, Nov. 18, 1851; on Molokai till 1858; at Lahainaluna till 1861 ; then at Honolulu; in the seminary at Lahainaluna, 1867, till now.
Mrs. ANDREWS (Anna Seward Gilson), born in Reading, Vt., Nov. 18, 1823 {1823/11/18}; mar. Aug. 7, 1850 {1850/08/07}; emb. at Boston, Nov. 18, 1851 ; died at Makawao, East Maui, Jan. 27, 1862 {1862/01/27}.
Mr. Andrews has a second marriage.

SAMUEL GELSTON DWIGHT, born in Northampton, Mass., Jan. 18, 1815 {1815/01/18}; prof rel. at Montreal, Canada, 1843 ; Union Theol. Sem., 1847 ; ord. at New York, Oct. 17, 1847 ; emb. in the Samoset, at Boston, Oct. 23, 1847 ; connection with the Board ceased Sept. 26, 1854. Now at the Islands.

HENRY KINNEY, born at Amenia, Dutchess Co., N. Y., Oct. 1, 1816 {1816/10/01}; prof. rel. Oct., 1832; Yale Coll., 1844; Union Theol. Sem., 1847 ; ord. at La Grange, N. Y., in 1847 ; emb. in the Samoset, at Boston, Oct. 23, 1847 ; at Kau, on Hawaii, July, 1848; remained there till health failed; died at Sonora, in California, Sept. 24, 1854 {1854/09/24}, aged 38.
Mrs. KINNEY (Maria Louisa Walworth), from West Bloomfield, N. Y.; born at Cleveland, Ohio, May 20,1822 {1822/05/20};

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376	THE MISSIONARIES.
prof rel. Oct., 1837 ; mar. Sept. 6, 1847 {1847/09/06} ; emb. as above; and accompanied her husband to California.

WILLIAM CORNELIUS SHIPMAN, born at Wethersfield, Ct., May 19, 1824 {1824/05/19}; prof. rel. at Barry, Pike Co., Ill., 1846; Mission Institute, Quincy, Ill., 1850; Theol. Sem., New Haven, 1853; ord. at New Haven, May 14, 1854; emb. in ship Chaica. at Boston, June 4, 1854; at Lahaina, Oct. 19, 1854; in the district of Kau, Hawaii, from June, 1855, till his death, Dec. 21, 1861 {1861/12/21} , at the age of 37.
Mrs. SHIPMAN (Jane Stobie), from New Haven, Ct.; born at Aberdour, Fifeshire, Scotland, Dec. 20, 1827 {1827/12/20}; prof rel. Quincy, Ill., March, 1840; mar. at Waverly, Ill., July 31, 1853 {1853/07/31} ; emb., etc., as above. Still at the Islands.

WILLIAM OTIS BALDWIN, born in Greenfield, N. H., Aug. 25, 1821 {1821/08/25}; prof rel. Amherst, N. H., 1840; Amherst Coll., 1851 ; Theol. Sem., Bangor, 1854; ord. at Amherst, N. H., Oct. 4, 1854 ; sailed from Boston, Nov. 28, 1854 ; at Hana, till his return to the U. States, April 26, 1860; rel. 1860.
Mrs. BALDWIN (Mary Proctor), born in Lunenburg, Mass., March 14, 1822 {1822/03/14}; prof rel. 1839 ; mar. at Amherst, N. H., Oct 4, 1854 {1854/10/04}; emb. and ret. as above.

ANDERSON OLIVER FORBES (son of Rev. Cochran Forbes, a missionary to the Islands), born at Kealakekua Bay, April 14, 1838 {1838/04/14} ; came to the U. States in 1848 ; prof rel., 1849; Washington Coll., Pa., 1833; Theol. Sem., Princeton, 1858; ord. at Philadelphia, May 5, 1858; ret. to Islands same year; stat. on Molokai till 1868 ; at Honolulu, June 14, 1868, in connection with the Second Church.
Mrs. FORBES (Maria Patten, daughter of Levi Chamberlain), born at Honolulu about 1830 {1830/00/00}; mar. there, 1859 {1859/00/00}.

CYRUS TAGGART MILLS, born at Paris, Oneida Co.,

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THE MISSIONARIES 	377

N. Y., May, 4, 1819 {1819/05/04}; prof rel. at Lenox, N. Y., May, 1838; Williams Coll., 1844; Union Theol. Sem., 1847; ord. at New York, Feb. 2, 1848; emb. at Boston for Madras, Oct. 10, 1848 ; Principal of Batticotta Seminary, in Ceylon, until Sept., 1853; ret. to U. States in 1854; rel. March 11, 1856; from Sept. 1860, for four years, he was President of Oahu Coll. ; ill health compelling his return to the U. States, he is now principal of a high-school in California.
Mrs. MILLS (Susan Lincoln Tolman), from Ware Village, Mass.; born in Enosburgb, Vt., Nov. 8, 1825 {1825/11/08}; prof. rel. Ware, 1838; mar. at Ware, Sept. 11, 1848 {1848/09/11}; shared the experience of her husband as above.

LUTHER HALSEY GULICK, M. D. (eldest son of Rev. Peter J. Gulick, a missionary to the Islands), born at Honolulu, June 10, 1828 {1828/06/10} ; came to the U. States in early life; prof rel. at Manchester, Pa., 1844; rec. his degree from the New York University, in March, 1850; ord. in New York, Oct., 1851 ; emb. for the Sandwich Islands and Micronesia, at Boston, Nov. 18, 1851 ; arrived at Ponape, or Ascension Island, Sept. 11, 1852; removed to Ebon, Dec., 1859 ; visited U. States, 1862 ; after his return to the Sandwich Islands, became Secretary of the Board of the Hawaiian Evangelical Association ; resigned in 1870; now agent in U. States.
Mrs, GULICK (Lousia Lewis), born in New York city Nov. 10, 1830 {1830/11/10} ; prof. rel. Dec., 1846 ; mar. Oct. 29, 1850 {1850/10/29} emb., etc., as above.

ORRAMEL HINCKLEY GULICK (brother of the preceding), born at the Islands; prof. rel. at Honolulu, May 28, 1848 ; one of fourteen children of missionaries admitted to the church on that day ; ord., 1862 ; stat. at Waiohinu, on Hawaii, in 1862; removed Aug., 1865, to Waialua, on Oahu; with his wife, assisted by Elizabeth Lyons, commenced a female boarding-school in October of that

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378 	THE MISSIONARIES.
year; came to U. States in 1870, and is now designated to Japan.
Mrs. GULICK (Ann Eliza Clark, daughter of Rev. Ephriam W. Clark), born at Honolulu; has shared the experience of her husband.

WILLIAM DE WITT ALEXANDER (Son of Rev. William P. Alexander, missionary at the Islands), prof. rel. at Honolulu, May 28, 1848; Yale Coll., 1855 ; returned to the Islands in 1858, as Professor of Greek in the Oahu College; became President of the same in 1865.
Mrs. ALEXANDER (Abbie Baldwin, daughter of Dr. Baldwin, a missionary at the Islands); mar. in 1861 {1861/00/00}.

SERENO EDWARDS BISHOP (son of Rev. Artemas Bishop, a missionary at the Islands), born at Kailua, Feb., 1827 {1827/02/00}; educated in the U. States; ord. at the Islands in 1862; at Hana, on Maui, 1862; principal of the seminary at Lahainaluna, 1866.
Mrs. BISHOP.

HENRY H. PARKER (son of Rev. Benjamin W. Parker, missionary to the Islands), ord. pastor of the First Church in Honolulu, June 28, 1863.

MISSIONARY PHYSICIANS.
THOMAS HOLMAN, M.D., from Cooperstown, N. Y.; emb. in brig Thaddeus, at Boston, Oct. 23, 1819 ; stationed at Kailua, April 21 ; withdrew from the mission, July 30, 1820; dismissed from connection with the Board, May 12, 1822. Since deceased.
Mrs. HOLMAN (Lucia Ruggles), of Brookfield.

ABRAHAM BLATCHLEY, M. D., from East Guilford, Ct.; rec. the degree of M. D. from Yale College in 1816; emb.

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THE MISSIONARIES. 	379
in the ship Thames, at New Haven, Nov. 19, 1822; at Kailua till his removal to Honolulu, May 10, 1825; ret. to the U. States in 1826 ; released Oct. 16, 1827; died in 1860 {1860/00/00} .
Mrs. BLATCHLEY (Jemima Marvin), born at Lyme, Ct., March 28, 1791 {1791/03/28} ; mar. Nov., 1822 {1822/11/00}; emb., etc., as above.

GERRIT PARMELEE JUDD, M. D., born in Paris, Oneida Co., N. Y., April 23, 1803 {1803/04/23} ; prof. rel. New Hartford, N. Y., Aug., 1826 ; Medical College, Fairfield, N. Y. emb. in ship Parthian, at Boston, Nov. 3, 1827; stationed at Honolulu; rendered eminent services in the government as Minister of Finance, in 1842; released as a missionary of the Board same year ; still at the Islands.
Mrs. JUDD (Laura Fish), from Clinton, N. Y.; born in Plainfield, Otsego Co., N. Y., April 3, 1804 {1804/04/03}; prof. rel. 1821 ; mar. Sept. 20, 1827 {1827/09/20}; emb., etc., as above.

ALONZO CHAPIN, M. D., born at West Springfield, Mass., Feb. 24, 1805 {1805/02/24} ; prof rel. at Amherst College in 1826; grad. at Amh. Coll., 1826 ; received his medical degree from the University of Pennsylvania in 1831 ; emb. in ship Averick, at New Bedford, Nov. 26, 1831 ; at Lahaina until the illness of Mrs. Chapin compelled their return ; arr. in Boston, May 7, 1836 ; rel. March 14, 1837 ; now at Winchester, Mass.
Mrs. CHAPIN (Mary Ann Tenney, of Boston), born in Newburyport, Mass., May 9, 1804 {1804/05/09} ; prof. rel. Newburyport,
Nov., 1824; mar. at Boston, Oct. 26, 1831 {1831/10/26} ; emb., etc., as above.

SETH LATHROP ANDREWS, M. D., born at Putney, Vt., June 24, 1809 {1809/06/24}; Dartmouth College, 1831 ; grad. at Medical Coll., Fairfield N. Y.; prof. rel. May, 1834; sailed in the barque Mary Frazier, from Boston, Dec. 14. 1836; at Kailua till his return to U. States, May 11, 1849; rel. 1852.

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380	THE MISSIONARIES.
Mrs. ANDREWS (Parmelly Pierce), born in Woodbury, Ct., Jan. 12, 1807 {1807/02/12}; prof rel. Jan., 1822 ; mar. at Pittsford, N. Y., Nov. 11, 1836 {1836/11/11}; emb., etc., as above; died at Kailua, Sept 29, 1846 {1846/09/29}.

CHARLES HINCKLEY WETMORE, M. D., born at Lebanon, Ct., Feb. 8, 1820 {1820/02/08}; prof rel. May, 1841 ; studied medicine at the Berkshire Medical Institute, Mass. ; emb. at Boston, Oct. 16, 1848; at Hilo, which has been his abode to the present time.
Mrs. WETMORE (Lucy Sheldon Taylor), born at Pittsfield, Mass., Aug. 22, 1819 {1819/08/22}; prof. rel. May, 1836; mar. at Pittsfield, Sept. 25, 1848 {1848/09/25}; emb. as above.

ASSISTANT MISSIONARIES.
DANIEL CHAMBERLAIN, Of Brookfield, Mass.; a farmer; sailed with the first company of missionaries, Oct. 23, 1819; there not being a demand for his labor as a farmer, he left the Islands, March 21, 1823, and was released from connection with the Board Nov. 12, 1823.
Mrs. CHAMBERLAIN.

SAMUEL RUGGLES, born in Brookfield, Ct., March 9, 1795 {1795/03/09}; prof rel. May, 1816; studied at the Foreign Mission School; was one of the first company of missionaries emb. Oct. 23, 1819; stationed with Mr. Whitney at Waimea, July 25, 1820; with Mr. Goodrich at Hilo, Jan. 24, 1824; at Kaawaloa, on Hawaii, July, 1828; at Waimea, on Hawaii, in 1831. Ill health constrained his leaving the Islands, Jan., 1834; rel. Nov. 29, 1836. Still living.
MRS. RuGGLES (Nancy Wells), born at East Windsor, Ct., April 18, 1791{1791/04/18} ; prof rel. Jan., 1814; mar. Sept. 22, 1819 {1819/09/22}; emb. and ret. as above.
ELISHA Loomis, printer, born in Middlesex, Yates Co., N. Y., Dec., 1799 {1799/12/00}; prof rel. at Canandaigua, N. Y., 1816;

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THE MISSIONARIES. 	381
at the Foreign Mission School, Cornwall, Ct; emb. in the first company of missionaries; his station at Honolulu; began to print, Jan., 1822 ; health failing, he returned to the United States in 1827. After his return to America he was employed for a season in printing for the mission ; was a missionary to the Indians at Mackinaw, from Nov. 4, 1830. to June, 1832 ; and died 1837 {1837/00/00}, aged 37.
Mrs. LooMis (Maria Theresa Sartwell), from Utica, N. Y.; born in New Hartford, Oneida Co., N. Y., Aug. 25, 1796 {1796/08/25}; prof. rel. Utica, Sept., 1819; mar. Sept. 27, 1819 {1819/09/27}
emb., etc., as above.

LEVI CHAMBERLAIN, from Boston, Mass. , born in Dover, Vt., Aug. 28, 1792 {1792/08/28}; prof. rel. Boston, Sept. 6, 1818; sailed in the ship Thames, from New Haven, Nov. 19, 1822. After many years of useful labor in various departments, he died at Honolulu, July 29, 1849 {1849/07/29}, aged 57. See biographical sketch.
Mrs. CHAMBERLAIN (Maria Patten), from Pequea, Pa.; born in Salisbury, Lancaster Co., Pa., March 3, 1803 {1803/03/03} ; prof rel. at Pequea, May, 1821. , emb. in the ship Parthian, at Boston, Nov. 3, 1827, as an unmarried teacher; was mar. at Lahaina, Sept. 1, 1828 {1828/09/01} ; visited the U. States in 1859 ; rel. Jan. 30, 18.55 ; still at Honolulu. -JAMES P. CHAMBERLAIN, a son, a minister of the gospel in the United States.

STEPHEN SHEPARD, printer, born at Kingsborough, Fulton Co., N. Y., July 26, 1800 {1800/07/26}; prof rel. Oct., 1822; emb. in ship Parthian, Nov. 3, 1827; stat. at Honolulu; died July 6, 1834{1834/07/06}, aged 34.		
MRS. SHEPARD (Margaret Caroline Stow) from Champion, Jefferson Co., N. Y. ; born March 6, 1801 {1801/03/06}; prof. rel. 1821 ; mar. at Pompey, N. y., Oct. 24, 1827 {1827/10/24}; emb., etc., as above ; arr. in the U. States, June 30, 1835, and soon after released.

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382	THE MISSIONARIES.
ANDREW JOHNSTONE, sailed from New Bedford, Mass., Dec. 28, 1830 ; stat. at Honolulu ; taught a school for the children of foreigners; rel. from connection with the Board, April 22, 1836; died at Honolulu.
Mrs. JOHNSTONE, from New Bedford; died at Honolulu.

EDMUND H. ROGERS, printer, born at Newton, Mass., 1806 {1806/00/00}; sailed, unmarried, in ship Averick, from New Bedford, Nov. 26, 1831 ; was associated with Mr. Shepard in the printing-office at Honolulu, where he continued till his own death, Dec. 1, 1853 {1853/12/01}.
Mrs. ROGERS (Mary Ward), from Whitesborough, N. Y.; born at Middlebury, N. Y., in 1799; went, unmarried, as a teacher, in the Parthian, Nov. 3, 1827 ; was married at Lahaina, 1833 {1833/00/00}; died at Honolulu, May 23, 1834 {1834/05/23}
Mrs. ROGERS (Elizabeth M. Hitchcock), born at Great Barrington, Mass., Oct. 4, 1802 {1802/10/04}; went out as a teacher, unmarried, in ship Hellespont, Dec. 5, 1834; was married on Molokai, July 12, 1836 {1836/07/12}, and died at Honolulu, Aug. 2, 1857 {1857/08/02}

LEMUEL FULLER, printer, born. at Attleborough, Mass., April 2, 1810 {1810/04/02} ; emb. in ship Mentor, Capt. Rice, at New London, Nov. 21, 1832; his health failing, returned in 1834, and was released soon after.

HENRY DIMOND, book-binder, born in Fairfield, Ct., in 1808 {1808/00/00}; emb. in the Hellespont, Dec. 5, 1834; stat. at Honolulu; released in 1850; still at the Islands.
Mrs. DIMOND (Ann Maria Anner), born in the city of New York, 1808 {1808/00/00}; mar. Nov. 3, 1834 {1834/11/03} ; emb. as above.

EDWIN OSCAR HALL, printer and assistant secular agent, born in Walpole, N. H., Oct. 21, 1810 {1810/10/21}; prof rel. at Rochester, N. Y., Jan., 1834; sailed in the Hellespont,

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THE MISSIONARIES. 	383
Dec. 5, 1834; stat. at Honolulu; rel. in 1850 ; still at the Islands.
Mrs. HALL (Sarah Lynn Williams), born at Elizabethtown, N. J., Oct. 27, 1812 {1812/10/27} ; prof. rel. Nov., 1826; mar. in New York city, Nov. 3, 1834 {1834/11/03} ; emb. as above.

EDWARD BAILEY, teacher, born at Holden, Mass., Feb. 24, 1814 {1814/02/24}; prof rel. Jan., 1830 ; emb. in the Mary Frazier, Dec. 14, 1836; stat. at Kohala, on Hawaii, on his arrival; at Lahainaluna in 1840 ; at the Female Seminary at Wailuku, from 1841 to 1849 afterwards in a self-supporting school ; visited U. States in 1838 ; still at the Islands.
Mrs. BAILEY (Caroline Hubbard), born in Holden, Mass., Aug. 13, 1814 {1814/08/13}; prof. rel. June, 1832 ; mar. Nov. 28, 1836 {1836/11/28} ; emb., etc., as above; visited the U. States in 1864; at the Islands.

SAMUEL NORTHRUP CASTLE, born at Cazenovia, N. Y., Aug. 12, 1808 {1808/08/12}; prof. rel. at Sweden, N. Y., 1831; emb. in the Mary Frazier, Dec. 14, 1836; at Honolulu, as secular agent of the mission many years - at first associated with Mr. Chamberlain, then with Mr. Cooke; visited the U. States in 1842, and again in 1862 ; still at Honolulu.
Mrs. CASTLE (Angeline Loraine Tenney), born in Sudbury, Vt., Oct. 25, 1810 {1810/10/25}; prof. rel. Nov., 1831 ; mar. at Plainfield, N. Y., Nov. 10, 1836 {1836/11/10}; emb. as above; died March 5, 1841 {1841/03/05}.
Mrs. CASTLE (Mary Tenney), from Exeter, N. Y.; mar. in 1842 {1842/00/00}, emb. Nov. 2, 1842 ; still living with her husband.

Amos STARR COOKE, born in Danbury, Ct., Dec. 1, 1810 {1810/12/01} ; prof. rel. in New York city, Oct., 1830 ; sailed from Boston, Dec. 14, 1836; stat. at Honolulu; in June, 1839, with Mrs. Cooke, placed in charge of a school for young chiefs, supported by the government, till 1849; asso. with Mr. Castle as secular superintendent; still at Honolulu.

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384 	THE MISSIONARIES.
Mrs. COOKE (Juliette Montague), born in Sunderland, Mass., March 10, 1812 {1812/03/10} ; prof. rel. June, 1833 ; mar. at Danbury, Ct., Nov. 24, 1836 {1836/11/24} ; emb., etc., as above.

HORTON OwEN KNAPP, born at Greenwich, Ct., March 21, 1813 {1813/03/21}; prof rel. Aug., 1831 ; emb. at Boston, in the Mary Frazier, Dec. 14, 1836; a teacher at Waimea, on Hawaii, till 1840; afterwards at Honolulu till his death, March 28, 1845 {1845/03/28}. See biographical sketch.
Mrs. KNAPP (Charlotte Close), born at Greenwich, Ct., May 26, 1813 {1813/05/26} ; prof. rel. May, 1831 ; mar. Nov. 24, 1836 {1836/11/24} ; emb. as above. After the death of Mr. Knapp, she married Rev. Daniel Dole, June, 1846 {1846/06/00}

EDwiN LOCKE, born at Fitzwilliam, N. H., June 18, 1813 {1813/06/18}; prof rel. Nov., 1832; emb. in the Mary Frazier, Dec. 14, 1836; at Waialua, as teacher of manual labor school; died at Punahou, Oct. 28, 1843 {1843/10/28}.- See biographical sketch.
Mrs. LocKE (Martha Laurens Rowell), born at Cornish, N. H., Nov. 9, 1812 {1812/11/09}; prof rel. Nov., 1831; mar. Sept. 2, 1836 {1836/09/02}; emb. as above; died at Waiahea, Oahu, Oct. 8,1842 {1842/10/08}.

CHARLES McDONALD, born at Easton, Pa., Dec. 24, 1812 {1812/12/24}; prof rel., Philadelphia, 1831 ; two years at Marion College, Missouri; emb. in the Mary Frazier, Dec. 14, 1836; died at Lahaina, Sept. 7, 1839 {1839/09/07}.
Mrs. McDoNALD (Harriet Treadwell Halsted), born in the city of New York, Dec. 6, 1810 {1810/12/06} ; prof rel. March, 1832 mar. in New York, Aug. 25, 1836 {1836/08/25}; emb. as above.

BETHUEL MUNN, born in Orange, N. J., Aug. 28, 1803 {1803/08/28}; prof rel. Newark, N. J., 1825 ; emb. in the Mary Frazier, Dec. 14, 1836 ; a teacher four years on Molokai; returned to U. States, April, 1842.
Mrs. MUNN (Louisa Clark), born at Skeneateles, N. Y.,

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THE MISSIONARIES. 	385
March 3, 1810 {1810/03/03}; prof. rel. 1832; mar. Nov. 21, 1836 {1836/11/21}; emb. as above; died Aug. 25, 1841 {1841/08/25}.

WILLIAM SANFORD VAN DUZEE, born in Hartford, N. Y., Jan. 12, 1811 {1811/01/12} ; prof rel. Oct., 1831 ; one year at University of Vermont; emb. in the Mary Frazier, Dec. 14, 1836; a teacher at Kaawaloa, on Hawaii, July 10, 1837; ret. to U. States in 1840.
Mrs. VAN DUZEE (Oral Hobart), born at Horner, N. Y., Feb. 3, 1814 {1814/02/03}; prof rel. Oct., 1830; mar. at Gouverneur, N. Y., Aug. 9, 1836 {1836/08/09} ; emb., etc., as above. - Their daughter CYRENE is now a missionary teacher at Erzrum, in Eastern Turkey.

ABNER WILCOX, born in Harwinton, Ct., April 19, 1808 {1808/04/19}; prof rel. Sept., 1831 ; emb. in the Mary Frazier, Boston, Dec. 14, 1836; teacher at Hilo till 1845; then transferred to Waialua, on Oahu; removed to Waioli, on Kauai, in July, 1847, where be taught a select school more than twenty years; visited the U. States in 1851 ; his next visit was in 1869; and he died at Colebrook, Ct, Aug. 20 {1869/08/20}, of that year.
Mrs. WILCOX (Lucy Eliza Hart), from Norfolk, Ct.; born at Cairo, N. Y., Nov. 17, 1814 {1814/11/17}; prof. rel. Nov., 1831 ; rnar. Nov. 23, 1836 {1836/11/23}; emb. as above. She came to the U. States with her husband in 1869, and died at Colebrook, Ct., Aug. 13 {1869/08/13}, one week before his decease.

MARIA. C. OGDEN, born in Philadelphia, Pa., Feb. 17, 1792 {1792/02/17}; prof. rel. at Woodbury, Oct., 1816; emb. in the ship Parthian, Nov. 3, 1827 ; stat. at Waimea, on Kauai, from July 15, 1828; at Lahaina, 1829 ; transferred to the Female Seminary at Wailuku, June, 1838, and taught there twenty years or more; afterwards in charge of a school at Honolulu, till rendered unable by the pressure of age.
25

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886	THE MISSIONARIES
LYDIA. BROWN, born at Wilton, N. H., in 1780 {1780/00/00}; prof. rel. 1808; emb. in ship Hellespont, Dec. 5, 1834; a teacher at Wailuku till 1840; on Molokai from 1840 to 1857; afterwards resided at Lahaina; died at Honolulu, 1869 {1869/00/00}.

MARCIA MARIA SMITH, born at Burlington, N. Y., Sept. 20, 1806 {1806/09/20}; prof rel. at Gouverneur, N. Y., April, 1824; went out in the Mary Frazier, in 1836 ; a teacher at Kaneohe, from Sept. 1, 1837 ; in the school at Punahou, from 1842 till 1853 ; ret. to United States, 1853; rel. June 6, 1854.

WILLIAM HARRISON RICE., born at Oswego, N. Y., Oct. 12, 1813 {1813/10/12}; prof rel. at Granby, N. Y., March, 1832; emb. in ship Gloucester, from Boston, Nov. 14, 1840 ; was first a teacher at Hana, on Maui, till 1845 ; then till 1854, in, the high-school at Punahou; in secular employment on Kauai till his decease in 1863 {1863/00/00}.
Mrs. RICE, (Mary Sophia Hyde), from Wales, N. Y.; born at Seneca Village, Erie Co., N. Y., Oct 11, 1816 {1816/10/11}; prof rel. 1830; mar. Sept. 28, 1840 {1840/09/28}; emb. as above; now in the United States.
WILLIAM AVERY SPOONER, born at West Brookfield, Mass., June 2, 1828 {1828/06/02}; prof rel. at W. Brookfield, March, 1848; emb. at Boston, April 16, 1855; steward at Oahu College until 1860; rel. Feb. 14, 1860; still at the Islands.
Mrs. SPOONER (Eliza Ann Boynton), born in Shirley, Mass., July 9, 1828 {1828/07/09}; prof rel. July, 1846 ; mar. at Shirley, Dec. 8, 1851 {1851/12/08} ; emb. as above.

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THE MISSIONARIES. 	387

MISSION TO MICRONESIA.
MISSIONARIES.
BENJAMIN GALEN SNow, born in Brewer, Me., Oct. 4, 1817 {1817/10/04}; prof. rel. June, 1834; Bowdoin Coll., 1846; Theol. Sem., Bangor, 1849 ; ord. at Brewer, Sept. 25, 1851 ; emb. at Boston, Nov. 18, 1851 , reached Kusaie, on Strong's Island, Aug. 22, 1852; removed to Ebon, one of the Marshall Islands, in Sept., 1862; visited the Sandwich Islands, Jan. 16, 1865; ret. to Ebon, Aug. 29, 1865; visited the United States in May, 1870.
Mrs. SNOW (Lydia Vose Buck), born in Robbinston, Me., Oct. 26, 1820 {1820/10/26}; prof. rel. March, 1839 ; mar. Sept. 1, 1851 {1851/09/01} ; emb., etc., as above ; visited the United States, May 26, 1868.

LUTHER HALSEY GULICK, M. D., heretofore mentioned as a missionary on the Sandwich Islands, was previously a missionary at Ponape, one of the Caroline Islands, from 1852 to 1859, and afterwards at Ebon for a year or two.
Mrs. GULICK (already given).

ALBERT A. STURGEs, born in Granville, Ohio, Nov. 5, 1819 {1819/11/05}; prof. rel. 1832; Wabash Coll., Indiana, 1848; Theol. Sem., New Haven, 1851 ; ord. Nov. 11, 1851 ; emb. at Boston, Jan. 17, 1852 ; arr. at Ponape, Sept. 11, 1852 ;on a visit to the United States in 1870.
Mrs. STURGES (Susan Mary Thompson), born in Granville, Ohio, June 1, 1820 {1820/06/01} ; prof. rel. 1832; mar. Dec. 26, 1851 {1851/12/26} ; emb., etc., as above; visited the Sandwich Islands in 1861 ; ret. June 19, 1862; now on a visit to the United States.

EDWARD ToPPIN DOANE, born at Tompkinsville, on Staten. Island, N. Y., May 30, 1820 {1820/05/30} ; prof rel. at Niles,

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388	THE MISSIONARIES-
Mich., 1839; Illinois College, 1848; Union Theol. Sem., 1852 ; ord. in New York city, Feb. 26, 1854 ; emb. at Boston, June 4, 1854; reached Ponape, Feb. 6, 1855; rem. to Ebon, one of the Marshall Islands, Dec. 5,1857;
visited the United States, 1863 ; returning, wrecked on Roneador Reef, near Providence Island, in the Caribbean Sea, May 30, 1865; reached Ebon, Aug. 27, and Ponape, Sept. 19, 1865.
Mrs. DOANE (Sarah Wells Wilbur), born at Franklinville, Long Island, N. Y., May 20, 1835 {1835/05/20} prof. rel. 1853; mar. at Brooklyn, N. Y., May 13, 1854 {1854/05/13}; emb. as above; came sick to the Sandwich Islands, June, 1861, and died at Honolulu, Feb. 16, 1862 {1862/02/16}.
Mrs. DOANE (Clara Hale Strong), born in Monroe Co., N. Y., Oct. 4, 1841 {1841/10/04} ; prof rel. Rockford, Ill., May, 1861; educated in Rockford Female Seminary; mar. April 13, 1865 {1865/04/13}; emb. at New York in steamer Golden Rule, May 20, 1865; wrecked, etc., as above.

GEORGE PIERSON, M. D., born at Cedarville, N. J., May 10, 1826 {1826/05/10}; prof rel. Jacksonville, Ill., May, 1848; Illinois College, 1848; Theol. Sem., Andover, 1851; ord. at Jacksonville, Nov. 9, 1851 ; a missionary to the Choctaw Indians in 1852, but, health failing, he returned home; sailed from Boston, Nov. 28, 1854, for Micronesia; reached Strong's Island, Oct. 6, 1855; joined Mr. Doane at Ebon, Dec. 5, 1857 ; failure of Mrs. Pierson's health constrained their removal to California in 1860; released Aug. 27, 1861.
Mrs. PIERSON (Nancy Annette Shaw), born at Delhi, N Y., June 10, 1828 {1828/06/10}; prof. rel. at Meredith, N. Y., 1849; mar. at Unadilla, Sept. 10, 1854 {1854/09/10}; emb., etc., as above.

HIRAM BINGHAM, Jr., son of Rev. Hiram Bingham, born at Honolulu, Oahu, Aug. 16, 1831 {1831/08/16} ; came to the United States in early life; prof rel. in New Haven, Ct., in 1850 ;

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THE MISSIONARIES. 	389
Yale Coll., 1853; Theol. Sem., Andover; ord. Nov. 9, 1856; sailed for the Pacific in Morning Star, from Boston, Dec. 2, 1856; arr. at Honolulu, April 24, 1857; reached Ponape, in the same vessel, Sept. 23, 1857 ; commenced a missionary station at Apaiang, Nov. 19, 1857 ; health failing, visited the United States, Sept. 8, 1865 ; sailed again from Boston for the Pacific, Nov. 12, 1866, in the new packet Morning Star, of which he went as commander; and arrived at Honolulu, March 13, 1867 ; still in the mission.
Mrs. BINGHAM (Minerva Clarissa Brewster), born at Northampton, Mass., Oct. 19, 1834 {1834/10/19}; prof. rel. Feb., 1850; mar. Nov. 18, 1856 {1856/11/18} ; emb., etc., as above.

EPHRAIM PETER RoBERTs, born in Danby, Vt., Oct. 23, 1825 {1825/10/23} ; prof. rel. at Dorset, 1845; Williams Coll., 1854 ; Theol. Sem., Bangor, 1857; ord. at Bangor, Me., July 28, 1857 emb. at Boston, Oct. 30, 1857 ; arr. at Ponape, Sept., 1858 connection with the Board discontinued July 30, 1861.
Mrs. ROBERTS (Myra Holman Farrington), born at Holden, Me., Sept. 22, 1835 {1835/09/22}; prof rel. June, 1854; was mar. Sept. 6, 1857 {1857/09/06}; emb., etc., as above; rel. July 30, 1861.

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CATALOGUE OF PUBLICATIONS
IN THE
HAWAIIAN, MARQUESAN, GILBERT ISLANDS, MARSHALL
ISLANDS, KUSAIE, AND PONAPE LANGUAGES.
(See p. 327.)
THE following Catalogue was compiled for this work by Rev. Luther H. Gulick, M. D., and brought down to June, 1870. The sources of information are, -
1. Minutes of the General Meeting of the Sandwich Islands Mission, to 1863.
2. Annual Reports of the Board of the Hawaiian Evangelical Association; 1864 to 1870.
3. " Bibliography of the Hawaiian Islands, printed for James F. Hunnewell; " 1869.
IN THE HAWAIIAN LANGUAGE
The Four Gospels, 1828, 12mo.
The New Testament: -
First edition, 1837, pp. 520, 12mo. Numerous portions of this edition were put in circulation before the completion of the volume. Out of print.
Second edition, 1843, pp. 320, 12mo. Out of print.
Third edition, 1868, pp. 323, 8vo. Part of the " Family Bible."
Fourth edition, 1868, pp. 339, 18mo. " School edition."
Hawaiian-English Testament, with references, 1857, pp.
727, 12mo.
The Bible:
First edition, completed May 10, 1839, pp. 2431, 12mo. Numerous portions of this edition were circulated before its completion. Out of print.

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CATALOGUE OF PUBLICATIONS.	391
Second edition, 1843, pp. 1451, 8vo, and 4to.
Third edition, 1868, " Family Bible," marginal references, pp. 1456, royal 8vo, and 4to.

A B C Primer (Piapa), 1822, pp. 4, 8, and 12, 12mo. Very many editions.
First Teacher (Kumu Mua), by Mr. Bingham, pp. 16, 16mo. Many times revised and reprinted.
First Lessons (Ikemua), 1835, pp. 48, 12mo.
First Book for Children (Palapala Mua), by Mr. Bingham, pp. 36, 18mo. Several editions.
Second Teacher (Kumu Lua), 1844, pp. 32, 16mo.
Reading Book (Palapala Heluhelu), by Mr. Dibble, pp. 48, 12mo. Four editions.
Reading Book (Palapala Heluhelu), by L. Andrews and J. S. Green, 1842, pp. 340, 12mo.
First Steps in Reading (Alakai Mua), 1854, pp. 16, 12mo.
The American Tract Society Primer (Kumumua Hou), by Mr. Bond, 1860, pp. 80, 16mo.
The New Primer (Kumumua Ano Hou), by Mr. Fuller, 1862, 12mo.
Lessons in Punctuation (Ao Kiko), 1844, pp. 24, 12mo. Several editions.
Catechism (Ui), 1824. Many editions, pp. 4 and 8, 16mo.
Historical Catechism (Ninauhoike), by Mr. Bingham, 1831. Third edition, 1864, pp. 189, 24mo.
Catechism (Ui no ka Moolelo Kahiko a ke Akua), 1832, pp. 56, 18mo.
Catechism on Genesis (Ninauhoike no Kinohi), 1833, pp. 5 6, 1 6mo.
Daily Food (Ai-o-ka-la). An annual, 1833 to 1860.
Daily Food, by Dr. L. Smith, 1861, stereotyped, two editions, pp. 154, 18mo. 	Union Questions, by Mr. Dibble, 1835. Two editions. pp. 156, 16mo.

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892	CATALOGUE OF PUBLICATIONS.

Abbott's & Fisk's Bible Class Book, Nos. 1 and 2, by Mr. Andrews, pp. 100, 16mo.
Scripture Helps (Huliano), 1835. Two editions, pp.112, and 152, 18mo.
Child's Catechism on Genesis (Haawina Kamalii), by Mr. L. Lyons, 1838, pp. 152, 12mo.
Proof Texts (Kuhikuhi no ka Pal. Hem.), 1839, pp. 35, 12mo.
Bible Lessons (Haawina Pal. Hem.), 1840, pp. 83, 12mo.
Heavenly Manna, 1841, pp. 69, 18mo.
Doctrinal Catechism (Ui Ekalesia), 1841, pp. 32, 32mo. Several editions.
Doctrinal Catechism (Ui no ke Akua, etc.), by Dr. Armstrong, 1848. Several large editions, pp. 48, 12mo.
Catechism on Genesis (Haawina Baibala), by Mr. L. Lyons, 1852, pp. 132, 12mo.
Sabbath-school Question Book, No. 1 (Ui Klamalii), 1866, by Mr. Bond, pp. 140, 12mo.
Sabbath-school Book, No. 2 (Haawina Kamalii), 1867, pp. 174, 12mo.
Sabbath-school Book, No. 3, by Mr. Bond, 1869, pp. 132, 12mo.
Sabbath-school Book No. 4, by Mr. W. P. Alexander 1869, pp. 12, 12mo.
Sabbath-school Books, No. 5, by Mr. 0. H. Gulick, 1870, pp. 103, 12mo.
A Word from God, 1825, 8vo.
Thoughts of the Chiefs, 1825, pp. 8, 18mo.
History of Joseph, 1826, pp. 32, 18mo.
Scripture History, 1830. Several editions, pp. 36 to 144, 121no.
On Marriage, by Mr. Clark, 1833, pp. 12, 12mo.
Exposition of Ten Commandments, 1834, pp. 15, 12mo.
On the Sabbath, by Mr. J. S. Green, 1835, pp. 12,12mo.
Church Covenant. Many editions, pp. 16, 12mo.
Church Covenant for Molokai, by Mr. Hitchcock, 1837, pp. 16, 32mo.

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CATALOGUE OF PUBLICATIONS. 	393
	On Intemperance, by Dr. Baldwin, 1837, pp. 18,12mo.
	On Lying, by Mr. Lyman, 1838, pp. 8,12mo.
	On Experimental Religion, 1839, pp. 12, 12mo.
	Letter to the Churches, 1840, pp. 24, 12mo.
	Attributes of God, 1841, pp. 12, 12mo.
	Eighty-four Questions, 1841, pp. 12, 12mo.
	Keith on the Prophecies, 1841, pp. 12, 12mo.
	Church Government, for Kauai, 1841, pp. 20,12mo.
	For Parents, 1842, pp. 12, 12mo.
	Three tracts on Popery, 1842, pp. 12, 8vo.
	Address to Women of Hawaii, by Mrs. Anderson, 1863,
pp. 12, 18mo.
	Series of Tracts, No. 1 to 16.
	Counsels for Children (Olelo Ao Liilii), 1865, pp. 32,
18mo.
	On Popery, by Dr. Armstrong 1841. Several editions,
		pp. 23,12mo.
Thoughts on Popery, by Mr. Pogue, 1867, pp. 56, 12mo.
The True Church, by Mr. Pogue, 1867, pp. 26, 12mo.
Bunyan's Pilgrim's Progress, by Mr. A. Bishop, 1842, pp. 410, 16mo.
Clark's Scripture Promises, 1858, pp. 309, 12mo.
Evidences of Christianity (Na Hoike o ka Pal. Hem.), by Mr. W. P. Alexander, 1849. Two editions, pp. 116, 12mo.
System of Theology (No ko ke Akua Ano, etc.), by Mr. W. P. Alexander, 1848. Two editions, pp. 219, 12mo.
Volume of Sermons, 1835, pp. 64, 12mo. Second edition, 1841, pp. 296, 12mo.
Dying Testimonies, by Mr. Dibble, 1832, pp. 40, 12mo.
Memoir of Bartimeus, by Mr. J. S. Green, 1844. Two editions, pp. 64, 18mo.
Memoir of Obookiah (Opukahaia), 1867, pp. 103, 12mo.
Pastor's Hand-Book, 1869, pp. 104, 16mo.
Church History, by Mr. J. S. Green, 1835, pp. 205, 12mo. Several editions.

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894	CATALOGUE OF PUBLICATIONS.
Annual Reports of Board of Hawaiian Evangelical Association, 1864 to 1870.

Hymn Book (Himeni Hoolea). First edition, by Messrs. Bingham & Ellis, 1823, pp. 60, 12mo. Very many editions. Last edition by Mr. L. Lyons, 1867, 400 hymns.
Hymn and Tune Book, with Elementary Lessons (Himeni Hawaii), by Mr. Bingham, 1834, pp. 360,12mo.
Child's Hymn Book (Himeni Kamalii), 1837, pp. 72, 24mo.
Child's Hymn Book, with Tunes, 1842, pp. 101, 16mo.
Child's Hymn and Tune Book (Lira Kamalii), 1862, pp. 192, 16mo.
Book of Tunes, with Elements of Music (Lira Hawaii), 1846. Three editions, 1855, pp. 104.

Arithmetic, 1827, pp. 8, 16mo.
Fowle's Child's Arithmetic (Helu Kamalii), by Mr. A. Bishop, 1844, pp. 48, 24mo. Many editions.
Colburn's Mental Arithmetic (Helu Naau), by Mr. A. Bishop, 1835. Many editions, pp. 68 to 132, 18mo.
Colburn's Sequel (Hailoaa), by Mr. A. Bishop, 1835, pp. 116, 12mo. Two editions.
Leonard's Arithmetic, by Mr. A. Bishop, 1852, pp. 244, 12mo.
Thompson's Higher Arithmetic, by Mr. C. J. Lyons, 1869.
Algebra, by Mr. A. Bishop, 1838, pp. 44, 12mo.
Mathematics, 1838, by Mr. E. W. Clark, pp. 168, 8vo.
Bailey's Algebra, by Mr. A. Bishop, 1843-1858, pp. 160, 8vo.
First Lessons in Geometry, by Mr. L. Andrews, 1833, pp. 64, 16mo. Two editions.
Geometry, Surveying, and Navigation, by Mr. L. Andrews, 1834, pp. 122, 8vo.
Astronomy, by Mr. E. W. Clark, pp. 12, 12mo.

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CATALOGUE OF PUBLICATIONS.	395

Geography, by Messrs. Whitney & Richards, 1832, pp. 44, 12mo.
Geography and Maps, by Mr. L. Andrews, 1835, pp. 216, 12mo.
Woodbridge's Geography, by Mr. S. Whitney, 1836, pp. 203, 12mo. Two editions.
Questions on Geography, by Mr. L. Andrews, 1833. Many editions, pp. 24 to 48, 12mo.
Skeleton Maps, by Mr. L. Andrews, 1834, pp. 13, 4to.
Atlas of Colored Maps, by Mr. L. Andrews, 1836, pp. 9, 4to. Several editions.
Keith's Study of the Globes, by Mr. L. Andrews, 1841, pp. 80, 16mo.
Worcester's Geography of the Bible, by Mr. Dibble, 1834, pp. 99, 16mo. Two editions.
Maps of Sacred Geography, by Mr. L. Andrews, 1837, pp. 6, 4to. Several editions.
Scripture Geography, by Mr. Dibble, 1839, pp. 52, 8vo.

Scripture Chronology and History, by Mr. Dibble, 1837, pp. 216, 12mo.
Animals of the World, by Mr. L. Andrews, 1833, pp. 12, 12mo. With Chart.
Comstock's History of Quadrupeds, by Mr. Dibble, 1834, pp. 192, 12mo.
Stories about Animals, by Mr. Dibble, 1835, pp. 84, 12mo. Three editions.

Lessons in Drawing, with Copper-plate Illustrations, by Mr. L. Andrews, 1837, pp. 36, 12mo.
Anatomy, Illustrated, by Dr. Judd, 1838, pp. 60, 121no.
Abbott's Little Philosopher, by Mr. E. W. Clark, 1837, pp. 40, 12mo.
Gallaudet's Natural Theology (Hoike Akua), by Mr. Dibble, 1840, pp. 178, 12mo. Two editions.
Gallaudet's Child's Book on the Soul (Hoike Uhane), by Mr. S. Whitney, 1840, pp. 68, 18mo.

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396	CATALOGUE OF PUBLICATIONS.
Wayland's Moral Philosophy, by Messrs. Armstrong & Dibble, pp. 288, 12mo. Two editions.
Political Economy, 1839, pp. 128, 8vo.
Compendium of History, by Mr. J. S. Green, 1842, pp. 76, 12mo.
Hawaiian History by Hawaiians, 1838, pp. 86, 8vo. Two editions.
History of Hawaiian Islands, by S. M. Kamakau. Published in the newspaper Kuokoa, 1866-68.
Antiquities of Hawaiian Islands, by Hawaiians. In the newspaper Kuokoa, 1865-66.
Lady of the Twilight (Laiekawai): a Romance, by a Hawaiian.
Almanac, 1834 to 1862, 12mo.

The Constitution, 1840, pp. 24, 12mo.
The Constitution and Laws, 1841, pp. 196, 12mo.
Volumes of Statute Laws, 1845 to 1870.
Penal Code, 1851, pp. 136, 8vo.
Civil Code, 1859, 2 vols., 8vo.
Decisions of the Supreme Court, 1857 to 1865, 2 vols., 8vo.
Legal Form Book, by J. W. H. Kauwahi, 1857, 12mo.
Records of Constitutional Convention, 1864, pp. 72, folio.
Reports of Governmental Departments, 1845 to 1870.

The Hawaiian Teacher, 1834. A monthly.
The Juvenile Teacher, 1837. A monthly.
The Hawaiian Seminary, 1834. A monthly.
The Ant, 1841 to 1845. A monthly.
The Hawaiian Messenger, 1845-55.
The News, 1854. A weekly.
The Hawaiian Banner, 1856-61. A weekly.
The Morning Star, 1854-62, and 1864. A monthly.
The Hawaiian Missionary, occasional, 5 or 6 numbers.

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CATALOGUE OF PUBLICATIONS.	397
The Star of the Pacific, 1861. A weekly.
The Independent Press, 1861-70. A weekly.
The New Era, 1865-70. A weekly.
The Day Spring, 1866-70. A monthly.

Lessons on the English Language (Haawina no ka Olelo Beretania), 1837, pp. 36, 12mo. Three editions.
Hawaiian English Grammar, 1837, pp. 40, 8vo.
Foreign Primer (Kumu Kahiki), by Mr. L. Andrews, 1837, pp. 36,12mo.
Latin Lessons for Hawaiian Children, 1839, pp. 132, 18mo.
English and Hawaiian Lessons, 1841, pp. 40, 16mo.
Exercise Book for Learning English (Oke kokua, etc.), 1843, pp. 104,18mo.
Spelling Book (Ao Spella), by Mr. Emerson, 1846, pp. 48, 12mo.
Hawaiian-English Phrase Book, by Mr. A. BishoP, 1854, pp. "2, 16mo.
Hawaiian-English Vocabulary, by Mr. L. Andrews, 1835, pp. 13 2, 8vo.
English-Hawaiian Vocabulary, by Mr. Emerson, 1845, pp. 184, 8vo.
EngIish-Hawaiian Grammar by Mr. L. Andrews, 1854, pp. 32, 8vo.
Hawaiian-English Dictionary (with Eng.-Haw. Vocabulary), by Mr. L. Andrews, 1865, pp. 560, 8vo.
Notes on Hawaiian Grammar, Parts I and 2, by Pres. W. D. Alexander, 1865
IN THE MARQUESAN DIALECT.
Elementary Primer, 1833, by Mr. W. P. Alexander, pp.
12mo.
Elementary Primer, 1834, pp. 8, 12mo
Elementary Primer, 1853, pp. 12, 12mo.
Elementary Primer (Piapa), by Mr. J. Bicknell, pp. 48,
12mo.

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398	CATALOGUE OF PUBLICATIONS.

Gospel of Matthew. Second edition of Piapa, 1868, pp. 48, 12mo. 
Elementary Arithmetic, 1869, pp. 46, 16mo.
 Elementary Geography, 1869, pp. 24,16mo. 
Hymn Book, 1870, pp. 30, 16mo.
IN THE GILBERT ISLANDS DIALECT, BY MR. AND MRS.
	BINGHAM.
Primer, 1860, pp. 20, 12mo.
 Hymn Book, 1860, pp. 12,16mo.
 Eleven Chapters in Matthew, 1860, pp. 43, 12mo. 
Hymn Book, 1863, pp. 27, 16mo. 
Gospel of Matthew, 1864, pp. 124,16mo.
 Gospel of John, 1864, pp. 108, 16mo. 
Ephesians, 1864, pp. 20,16mo. 
Bible Stories, 1864, pp. 72, 16mo.
 Primer, 1865, pp. 48,12mo. 
Gospel of Matthew, 1866, pp. 49, 16mo.
 Gospel of John, 1866, pp. 39, 16mo. 
Ephesians, 1866, pp. 7, 16mo.
 Bible Stories, 1866, pp. 155, 16mo.
 Catechism, by Rev. Mr. Mahoe, 1866, pp. 75, 16mo. 
Extracts from Luke, 1869, pp. 24,12mo. 
Gospel of Mark, 1869, pp. 69, 12mo. 
Acts of the Apostles, 1869, pp. 41, 12mo.
 Arithmetic, 1870, pp. 3, 16mo. 
Geography, 1870, pp. 36, 12mo.
 Catechism, 1870, pp. 24, 12mo. 
Primer, 1870, pp. 24,12mo. 
Reading Book, 1870, pp. 72, 12mo.
 Luke, 1870, pp. 92,12mo. 
Romans, 1870, pp. 40,12mo.
IN THE MARSHALL ISLANDS LANGUAGE.
Primer, by Dr. Pierson, 1858, pp. 8,16mo. 
Primer and Hymns, by Mr. Doane, 1860, pp. 44, 12mo.

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CATALOGUE OF PUBLICATIONS.	399
First Lessons, by Mr. Doane, 1861. 
Ten Chapters of Matthew, by Mr. Doane, 1861 and '62.
 Arithmetic, by Messrs. Aea & Doane, 1863, pp. 24, 16mo.
 Hymns, by Mr. Doane, 1863, pp. 24,16mo. 
Mark, by Mr. Doane, 1863, pp. 47,12mo. 
Primer, by Mr. Doane, 1863, pp. 10, 12mo. 
Geography, by Mr. Doane, 1863, pp. 24, 16mo.
 Matthew, by Mr. Doane, 1865, pp. 79, 12mo. 
Primer, by Mr. Snow, 1866, pp. 34, 12mo. 
Hymns, by Mr. Snow, 1866,16mo.
 Acts, by Mr. Snow, 1867, pp. 75,16mo.
 Hymns, by Mr. Snow, 1869, pp. 42, 1 6mo.
 John, by Mr. Snow, 1869, pp. 52,12mo.
 Mark, by Mr. Snow, 1869, pp. 41, 12mo. 
Primer, by Mr. Snow, 1869, pp. 48, 12mo.

IN THE KUSAIE DIALECT, BY MR. B. G. SNOW.
Primer, 1860, pp. 32, 12mo. 
John, 1863, pp. 38, 12mo. 
Primer, '1864, pp. 24, 12mo. 
Matthew, 1865, pp. 50,12mo. 
Hymn Book, 1865, pp. 32, 16mo.
 Articles of Faith and Covenant and Names of Church Members, 1866, pp. 13, 12mo. 
Primer, 1867, pp. 48, 12mo, 
Mark, 1868, pp. 50, 12mo. 
John, 1868, pp. 64, 12mo.
 Acts, 1869, pp. 60, 12mo.
 Epistles of John, 1869, pp. 20, 12mo.

IN THE PONAPE LANGUAGE-
	Primer, by Dr. L. H. Gulick, 1857-58, pp. 26 and 12, 16mo.
	Hymn Book, by Dr. L. H. Gulick, 1858, pp. 19, 16mo.
	Old Testament Stories, by Dr. L. H. Gulick, 1858, pp. 59, 16mo.

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400	CATALOGUE OF PUBLICATIONS.
New Testament Stories, by Dr. L. H. Gulick, 1869, pp. 40, 12mo.
Both Stories, reprinted, by Dr. L. H. Gulick, 1865, pp. 61, 12mo.
Eight Chapters in Matthew, by Dr. L. H. Gulick, 1859, pp. 20, 12mo.
Primer, by Mrs. Gulick, 1858 -59, pp. 36 and 20, 12mo.  
Gospel of John, by Mr. A. A. Sturges, 1862, pp. 39, 8vo.
Nine Chapters Mark, by Mr. Sturges, 1864, pp. 24, 8vo. 
Hymns, by Mr. Sturges, 1864-65, pp. 8 and 27, 16mo.
Luke, by Mr. Sturges, 1866, pp. 51, 8vo. -
Acts, by Mr. Sturges, 1866, pp. 48, 8vo.
Arithmetic, by Mr. Sturges, 1869, pp. 36, 16mo.
Geography, by Mr. Sturges, 1869, pp. 24,16mo.
Matthew, by Mr. Sturges, 1870, pp. 48, 12mo.
Mark,, by Mr. Sturges, 1870, pp. 27, 12mo.
Primer, by Mrs. Sturges, 1867, pp. 60,12mo.

[end of page du627a6_400.gif]

INDEX.

ADAMS, John Quincy, mention of, 92. Aheong, a Chinese evangelist, 303.
American Board, slow to recognize the national conversion of the Islands, 169.
Anti-Protestant movement, an unsuccessful, 176.
Apaiang, calamity on, 319.
Armstrong, Richard, D. D., made Minister of Public Instruction, 243; his death, 269; royal testimony to his worth, 270.
Author, the, why he was sent to the Islands, 285; what led to the writing of this history, vi.
Awakening, the first, 61.
Awakening, the great, preparations for, 121; in the information gained, 121; in efforts to raise the tone Of education, 122; in efforts in behalf of seamen, 123; in efforts to promote temperance, 124; by reinforcing the mission, 125; by elevating the social condition of the people, 132; by schools and religious knowledge, 133; by houses for worship 134; by other means of grace, 134; translation of the Scriptures, 135; improvement in the laws, 135.
Awakening, the great, how it commenced, 140; the moving power from above, 141; becomes general, 142; the means employed, 142; immense assemblies, 144; all classes aroused 144; characteristics of the 
work, 145; its hold on the young, 146; great interest in Molokai, 146; its results, 149-156; number admitted to the churches, 149, 150; employment of native helpers, 150; care in admissions to the church, 151; instruction given the converts, 152; character of the church members, 153; watch and care exercised over them, 153; a season of reaction, 154; new houses Of Worship, 155; remarkable growth of the churches from 1825 to 1870, 164-167;, conversion of the young, If)$; admissions to particular churches, 168; losses by excommunication and otherwise, 168; whether the nation was Christianized in 1840,169; imperfect church development as late as 1863, 171.

Bartimeus, the blind preacher, 38, 58; his early life, 209; his conversion, 210; progress in knowledge, and decision of character, 211; examination for admission to the church, 212; his temperance, 214; residence at Hilo and Wailuku, 214; ordination, 217; sickness and death, 218; his eloquence and humility, 219.
Bingham, Hiram, memorial of, 232, his history of the mission, Z34; one of the founders of the Oahu College, 259.
26

[end of page du627a6_401.gif]

402
INDEX.

Boki, disloyalty of, 93; his wretched end, 94; disloyalty of his wife, 95.
Books, sold to the natives, 101; supply of, 325; number of distinct works, 325; pages printed, 325.
California, native Christians in the gold  mines of, 249.
Caroline group, mission to, 313.
Case, an interesting, 274.
Chamberlain, Levi, memorial of, 236.
Charlton, Richard, British consul, his unfriendly action, 49, 71, 95; cause of his opposition, 200; his letter to the king, 201; his last hostile act, 202; dismissal from office, 202.
Chiefs, the ruling, civilization among the, 26; Christianized, 51; their noble stand, 49, 51; admitted to the church, 60; great influence of, 81 -remarkable declarations of, 84; the young, school for, 162; who were educated there, 163.
Children of missionaries, how employed, 328.
Chinese evangelist. See Aheong.
Christian community, reconstruction of, 280-291.
Church, dedication of, at Kailua, 83.
Church, the first missionaries organized into a, 17.
Church and state, connection of, 117.
Church building, 39, 52, 53, 56, 83, 134, 183, 185; under difficulties, 220; at Kealakekua, 221; at Kaneohe, 221; on Hawaii, 222, 271; on Molokai, 222; in the Kailua district, 222; in Kau, 222; at Honolulu, 223; at Hilo, 2M; introduction of seats, 224; extent of church accommodation in, 1870, 224; where the buildings are too large, 225.
Churches, remarkable growth of the, from, 1825 to 1870, 164-167; sources of information, 164; reasons for
a tabular view, 164; description of it, 164; results as thus exhibited, 165; the tabular view, 166, 167; admissions to particular churches, 168; losses by excommunication, or otherwise, 168; mission churches slowly developed. 171.
Civil community, growth of the, 172.
Civilization among the chiefs, 26.
Clark, Dr. N. G., address of, 345.
Coincidence, a singular, 8.
Collegiate Institution at Punahou, 244.
Common stock, salaries in place of, 246.
Constitution given to the people, 172,263.
Contributions, 303, 322.
Cook, Captain, mention of, 1.
Correspondence, first native, 21.
Dibble, Sheldon, memorial of, 228.
Dictionary, Hawaiian, 299.
Doane, Mrs., death of, 316.
Doane, Mr., alone in Ponape, 319.
Domestic life, improvement in, 132.
Dwelling-houses, improvement in, 226; how furnished, 226; cost of, 226.
Earthquakes, destructive, 307.
Ebon, remarkable preparation for a mission to, 314.
Ecclesiastical organizations, 278.
Education, 99,101,122, 133, 179-182, 252, 268, 302, 326, 328, M.
Ellis, Rev. William, valuable services of, 6, 23, 35, 36, 37 ; returns to England, ba; tribute to, 59.
Emerson, Rev. John S., memorial of, 810.
Episcopal clergyman, testimony of an, 29*2.
Errors, practical, 247, 280.
Exports and imports, 329.

[end of page du627a6_402.gif]

INDEX

Families, mission, trials of, 34.
Finch, Captain W. C. B., mention of, 91.
Foreign Mission School, 10; its origin, location, and object, 11 ; highly prized, 12; its principals, 13; its theoretical basis, and the results of experience, 13; its discontinuance, 14; value of the experiment, 14.
Foreign missions from the Islands, what led to, 247.
Foreign residents, church composed~~ of*, 246.
Foreigners, opposition from, 64 cause of the opposition, 64; outrages at Lahaina, 64, 70, 75; at Honolulu, 66; a brave resistance, 65; missionaries defended by natives, 66, 68, 71, 73; forbearance of the natives, 68; no just cause of complaint, 74; outrages from the French, 157, 197, 249,
French Papists, outrage by Captain Laplace, 157-160, results, 161; by Captain Mallet, 197; the king's response, 197; demands not enforced, 199 ; by Rear "Admiral Tromelin, 249 ; by Mr. Perrin, 250.
Gilbert Islands, mission to, 314, 315, 320.
Government, embarrassments of the, 91; unfavorable influences on the, 116; memorial from, 126.
Governments, despotic, example for, 138.
Haalilio, Timoteo, embassy of, 201; death of, 206.
Harris, Hon. C. C., address of, 350.
Hawaii explored, 35; population in 1825,61.
Hawaiian Islands. See Sandwich Islands.
Hawaiian Missionary Society, its relations to native missionaries, 257.
Hawaiian piety characterized, _953,
Health station, formation of, 98.
High-school for teachers instituted, 101.
Hilo, first experience in, 55,
Hoapili, husband of Keopuolani, AR; governor of Maui, 57; suppresses the rebellion in Kauai, 57 ; address to his soldiers before a battle, 57; marries a sister of Kaahumanu, 62; his decided stand as governor, 73, 74; patriotic efforts, 118, 119 ; death and character, 175.

Hoapiliwahine, wife of Hoapili, and sister of Kaahumanu, 62 ; confounds a prophetess of
death and character, V 9.
Honolulu, original condition of, 20.
Hopu, Thomas, mention of, 10; his marriage, 24.
Hunnewell, James, mention of, 84.
Idolatry, overthrow of, 6-8.
Immorality, growth of, in 1834, 117, 119; restoration of order, 120.
Imports and exports, 329.
Instruction, school, value of, 100.
Insular regions of the Pacific, extent of, 2.
Interpositions. See Providence
Interpreters, failure of, 34.
Island world, its groups of islands, 2.
Islands of the Pacific, wonderful success of missions to, 3, 242.
Jones, Captain Thomas Ap Catesby, friendly influence of, 71; testimony of, 72.
Jubilee, the, 343; its origin and object, 343; assumes a national character, 343; sermons, 344; reminiscences, 345; the procession, 345; reception of the king, 346 ; addresses 346

[end of page du627a6_403.gif]

404

 the collation, 352; the reunion, 352; import of, 354.
Judd, Dr. G. P., becomes a member of the government, 201; his place of business in Lord Paulet's usurpation, 204; embassy of 250.

Kaahumanu, 6, 19 ; an iconoclast, 23; her improved character, 52; conversion, 58; admitted to the church, 60; tour on Oahu, 80; her retinue a travelling school, 80; her influence, 80; tour on other islands, 81; banishes the Romish priests, 96; letter from, 104; duration of her regency, 107; her days of heathenism, 107; is softened by sickness, 108; learns to read at fifty, 109; evidences of her. conversion 108; not a persecutor, 111; reply to a, Sabbath breaker,411; joyful welcome to new missionaries, 112; reception of the first printed New Testament, 112 ; death and funeral, 113; her character, 113.
Kaikioewa, governor of Kauai, tour of; 82; incident related of his wife, 83; death of, 138.
Kailua, special seriousness, 87; experience of converts, 87; what the author saw, 88; power of principle 89.
Kalanimoku, 19; builds a church, 52, 56; his early life, 75; conversion, 76 ; visit to Lahaina, 76 ; death and character, 77 ; loss greatly felt, 78.
Kamehameha I, conqueror 'of the Islands, 4.
Kamehameha II., his overthrow of the tabu, 7; reception of the missionaries, 19; dissolute habits, 27; enjoins the observance of the Sabbath, 35; rash visit to Kauai, 36; visit to England, 45; parting
INDEX.

addresses, 45; beneficent results, 46; arrival in England, 46; death and character, 47; funeral ceremonies at Honolulu, 48.
Kamehameha III., first mention of, 7; accession to the throne, 118; disappoints the infidel party,,119; improves in character, 120; desires the improvement of his people, 126; is impressed by the death of his sister, 130; his opposition to popery, 13 1; makes a code of laws, 136; suffers under French aggressions, 160; address to the school of young chiefs, 163; gives his people a constitution, 172; signs the temperance pledge, 174; enacts a prohibitory law, 178; response to the demands of a French naval officer, IL97; sends embassies to Europe and America, 201, 203; is virtually dethroned by Lord George Paulet, 202; reinstated by Admiral Thomas, 1205; repairs to the church to render thanks to God, 205; the independence of his government acknowledged, 206 ; deeds the stone meeting-house to the church, 2-23; again assailed by the French, 249; death and character, 262.
Kamehameha IV., accession to the throne, 263; testimony of, 263; his tribute to Dr. Armstrong, 270; his death, 296.
Kamehameha V., accession of, 296.
Kanoa and wife, 318.
Kaomi, mention of, 117.
Kapiolani, heroine of the volcano, 53; her home, 183; early history, 184; residence at Honolulu, 185; appearance in sickness, 196; visit to Lahaina, 186; visit to the Volcano, 187; determines to brave the wrath of Pele, 188; is warned by a prophetess, 189; who is silenced, 1,89; descends into the crater, 189; her conduct there

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INDEX.
405

190; her Christian heroism,, 190;	101; in 1842, 179;
admission to the church, 190; 		her	the 			government,243; destruction
domestic life, 191; how she	fire at, 295; usefulness of, 295.
entertained her guests, 192; her death Lands, property in the, 173.

Laws, improvement in the, 13,51136138, 172; enforcement of, 173; revision of the, 208.
Lay element in missions, 19-5.
Liholiho. See Kamehameha 11'.
Locke, Edwin, memorial of, 228.
London Missionary Society's mission in the South Pacific, success of, 3.
and character, 194.
Kauai, rebellion on, 56; measures for its suppression, 57; prayer before a battle, 57.
Kaumualii, king of Kauai, resigns
	his authority and removes to 
Honolulu, 36; his character, death,
	funeral, 36, 37.

Kearney, Commodore, protest of against Lord Paulet's usurpation, 204.
Kekela, first native pastor, 244; visits Micronesia, 248; missionary to the Marquesas Islands, 255.
Kekuanaoa, husband of Kinau, mention of, 116; death of, 310; described, 310.
Keopuolani, 6, 19; her royal descent, 39; her views of the marriage relation, 38; builds a church at Lahaina, 39; her conversion, 40; dangerous illness, 41; charge to the prime minister, 41;' baptism and death, 42; funeral, 43.
Kinau, successor to Kaahumanu, 116; her death and character, :138.
Knapp, Horton 0., memorial of, 230.
Knowledge, Christian, gradual extension of, 80.
Kona, north and south, religious prosperity of, 323.
Kuaea, 274, 297, 311, 344.
Kuakini, 19; builds a church at Kailua, 53; his decision as a governor, 95; admitted to the church, 98.
Kusaie, church on, 317.
Laborers, number needed in 1833 for evangelizing the Islands, 122; the preparation for them, 122.
Lahainaluna Seminary instituted,
McLaughlin, Dr., mention of, 200.
Makoe, a native missionary, dangerously wounded at Apaiang, 318.
Magellan, his discovery~ L
Manual-labor school at Waialua, 228.
Manufactures, domestic, introduction of, 124.
Marquesas Islands, native mission to, 254, 256, 257, 319, 320, 321.
Marriages, Christian, 24,102, 120.
Marshall, J. F. B., embassy of, 203.
Marshall Islands, mission to, 314, 320.
Micronesia, mission to, 248,313-320
Ministry, native, 23, 322, 323, 324.
Mission, measures with a view , to closing the, 240; problem to be solved, 240; manner of its solution, 241; when a mission is completed, 833; importance of aiming at an early close, 335; cost of, at the Islands, 340.
Mission families, trials of, 34.
Missionaries, their peculiar relations to the Board, 335; manner of their support, 336; whole number of, 338; their claim for support, 338; average length of service, 338; why so many now on the Islands, 338; their influence, 339; memoranda of leading events in their lives, 359489.

[end of page du627a6_405.gif]

406

Missionaries, native, foreign  how supported, 337.
Missionaries, confidence of natives in, 70; defended by natives, 66, 68, 71, 73 -, memorials of deceased, 228-239, 311, 312.
Missionary force at the Islands in -1828,84.
Missionary wives, value of, 33.
Missionary Packet, arrival of, 84.
Missionary supervision, 245.
Missions, foreign, from the Islands, what led to, 247; good influence of, 327.
Missions~ the conserving power for
. the Islands, 341.
Mormons, inroad of, 257.
Morning Star, for Micronesian mission, 314.
i.LVVF1_1-

Pacific Ocean, discovery of, 1.
Pastorate, native, its beginning, 244; its prevalence, 323.
Patience, calls for, 32.
Paulet, Lord George, takes possession of the Islands for the British government, 202; breaks down the barriers to intemperance and licentiousness, 203; protest of Commodore Kearney, 204; intervention of Admiral Thomas; the government reinstated, 205.
Pearson, Admiral, visit of, 299.
Pele, superstition connected with, 62; inroad of a prophetess of, 62; her reception at Lahaina, 62; 'the result, 63; inroad upon by Kapiolani, 188.
Percival, Lieutenant, disgraceful conduct of, 66-70.

Nahienaena, the young princess,  Pierce, Hon. H. A., address of, to the church, 76; development of her character, 128; her	Piety, native, testimony to, 267.
death, 129. . 	Polynesia, aim of the discoverers, 3.
Naihe, 53, 95; his death and character  Polynesians, origin of the, 2; language of, 2; spread of the gospel,
Namahana, her death and character,
	78.
National conventions, 49, 83.
National conversions, tardy recognition of, 170.
National Independence, celebration
	of, 300.
National prosperity, 330.
Native churches, missionary support
	from, 240.
Native ministry, 23, 280-285, 292,
	323-325.
Native missionary, death of, 316.'
Northwest Coast, exploration of, 95.
Oahu College, its first stage, 182;
	second stage, 244; chartered as a
	college, 258; object of, 258; 
endowment, 259; its pupils, 259; its value
	to the Islands, 260.
Obookiah, Henry, mention of, 10, 12.
342.
Ponape, church on, 318, 320.
Prayer-meeting, a " tabu," 60; its extension and final suppression, 61; a female, 61, 145.
Prayer-meetings, attendance in, 86.
Preaching-tour on Hawaii, 61.
Preliminary history, 1.
Preparation for the great awakening. See Awakening.
Presbyterian Church of Nova Scotia, mission to South Pacific, 3.
Press, influence of, 99.
Princes, the two young, visit of to the United States, 250.
Princess, young. See Nahienaena.
Printing, 21, 85, 100, 316, 320t 327.
Progress, indications of,
Prohibitory law, petition for, 123; one enacted. 179.

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INDEX.

Providence, interpositions of, 18, 21, 46, 91, 204, 250, 254, 314, 354.
Publications, catalogue of, 390400.
Question, a new, 121; responses, 121.
Readers, number of in 1834, 120.
Reconstruction of the Christian community, 280-291.
Reformed Catholic Mission, failure or, 304; reference to, 334,336, 356.
Reformed Church of Scotland, mission of to the South Pacific, 3.
Reinforcement, the first, 24; formal reception of, 26 ; the contrast at Kailua, 27; second, 85; third, 103; fourth, 112; fifth and sixth, 124; seventh, 125; eighth and ninth, 179 ; tenth, 207 ; eleventh and twelfth, 248; thirteenth, 267.
Religious conformity, outward, illustration of, 86.
Results, 322-332.
Revival of religion at Ewa, 178.
Revival of religion  ,  in 1860, 
~73
where it commenced, 273; extends over Oahu, 274; an interesting case, 274; number of converts on Oahu, 275 on Kauai, 275 ; on Maui, 276; characteristics of the -work, 276 in Hilo and Puna, 277; at other stations, 277; a reaction, 278; general results, 278; admissions to the church, 278. In 1867,302.
Richards, Rev. William, made counselor to the government, 136; embassy of, 201, 203; memorial of, 235.
Romish missionaries, arrival of, 90; implicated in Boki's conspiracy, 94; consequent banishment, 96; return of, 130; action of the government, 130; the mission not responsible, 131; effect of Laplace's treaty, 161; their opposition to the government, 196; at Hilo, 271;
how far formidable as antagonist 334; a worse evil, 334.
Rulers Christianized, 51.
Sabbath-school association, 325.
Sabbath-school celebration, 301.
Sabbath-schools, 301, 324.
Salaries, 246.
Sandwich Islands, discovery of, 1; religion of, 6; population of, 8; how their depopulation was checked, 9 ; social condition of the people, 26 ; their moral debasement, 28; national conventions, 49, 83; number of missionaries in 1829,'98; additional laborers needed in 1834, 12*2; degree of preparation for them, 122; reason for a large accession, 124; seasonable arrival, 125; destructive earthquakes, 307; of volcanic origin, 309; moral condition in 1870,331; evangelized, 333.
Sandwich Islands people, social condition of, 26; their moral debasement and cruelties, 28-31 ; how to improve their social life, 32.
Sandwich Islands mission, 16; voyage, anticipations, and agreeable  surprise, 18; the reception and first stations, 19; incipient measures, 32; memorial from,~ 126; appeal of, 127; measures with a view to closing it, 240; the problem for solution, 240; its solution, 241, working of the new arrangement, 244; indications of progress, 265, 273, 302; cost of, 340; value of its results, 340; its close, 355.
Sandwich Islands nation, how far Christianized in 1840, 1,69; the American Board slow to recognize its conversion, 170; its imperfect church developed, 171; usurpation of its government, 202; the government reinstated, and its independence acknowledged, 206, 207;

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408

	its population in 1850, 251; its
	prosperity, 329; preserved by the
	gospel, 381; its future, 332.
Savage pagans, how to civilize, 24.
Scenery, beautiful, on Oahu, 81.
School instruction, extent of, 85.
School system, exhausted, 102.
Schools, how propagated, and their
	influences, 99, 122, 133. See 
Education.
Scriptures, translation of the, 97,
	135,268.
Seamen, efforts for, 120, 123.
Security of life and property,	
 remarkable, 267.
Simpson, Sir George, friendly acts
	of, 200; embassy of, 201, 203.
Small-pox, prevalence of, 260.
Social condition in 18,57, 266.
Spectacle at Honolulu, a pleasing,
	46.
Staley, Bishop, his mission. See
	Reformed Catholic.
Stewart, Rev. C. S., mention of, 29,
	92.
Tabu, description of the, 5;	
 destruction of, 6.
Tamoree, George, rebels on Kauai,
	56; kind treatment of, 58.
Teachers, education of, 95, 122.
Temperance, growth of, 62,103; 
adverse influences, 119; the king and
	temperance, 174; general temperance movement, 174; alliance of
	popery with intemperance, 176;
	remarkable relapse and recovery
	at Waimea, 252.
Thomas, Admiral, reinstates the
	government, 204.	Young chiefs, school for, 162; who
Thouars, Admiral Dupetit, mention		were educated there, 163.
	Of, 199.	Young, conversion of the, 168.
INDEX
Thurston, ;Mrs., singular experience of, 20.
Thurston, Rev. Asa, memorial of, 311.
Truth, an imperishable, 342.
United States East India Squadron, 162.
United States Exploring Squadron, 177.
United States government, friendly acts of, 92, 203, 205, 206.
United States ship Constellation,204.
United States ship Peacock, visit of, 71.
United States ship Vandalia, 250.
United States ship Vincennes, 91.
Vancouver, mention of, 4, 5, 22
Wailuku, female boarding-school at, 180.
Washington Islands, failure to institute a mission on the, 97.
'Week of prayer, observance of, 302.
'Wesleyan Missionary Society, mission of, 3.
WhaIe-ships, less frequent visits of, 271.
Whitney, Samuel, memorial of, 231.
Wicked, effective tribunal for the, 72.
Windsor Castle, audience at, 48.
Wives, missionary, value of, 33.
Worship, public, improvement in, 35; attendance on, 98; fondness for, 220.

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