Three Native Hawaiians

Table Of Contents Title Page Copyright Contents Intro Preface Chapter 1 Chapter 2 Chapter 3 Chapter 4 Chapter 5 Chapter 6 Chapter 7 Chapter 8 Chapter 9 Chapter 10 Chapter 11 Chapter 12 Chapter 13 Chapter 14 Chapter 15 Chapter 16 Chapter 17 Other Books

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Title Page

Three Native Hawaiians (Keopuolani, Kapiolani & Puaaiki) Compiled By Paul D. Rapoza With Contributions By William Richards, Rufus Anderson & Hiram Bingham And Others FORMATTING & ePUBLICATION By Helps Communications (St. Helens, Oregon) 2014 - FOR FREE DISTRIBUTION ONLY -

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Contents Introduction Preface A letter from Kaahumanu (1831)

Keopuolani Chapter 1 Until Her Marriage With Kamehameha.

Chapter 2 From Her Marriage To The Establishment Of The Mission In March 1820.

Chapter 3 From The Establishment Of The Mission To Her Removal To The Island Of Maui.

Chapter 4 From Her Arrival At Lahaina To The Commencement Of Her Last Sickness.

Chapter 5 Her Last Sickness, Death And Burial.

Kapiolani Chapter 6 Her Early History.

Chapter 7 At The Great Volcano.

Chapter 8 8

Life At Home

Puaaiki (Blind Bartimeus) Chapter 9 His Origin And Heathen State.

Chapter 10 His Reception Of The Gospel - His Transition State.

Chapter 11 His Removal To Lahaina - His Progress At The New Station Admission To Christian Fellowship.

Chapter 12 Progress And Influence As A Christian - As A Friend Of Temperance At Lahaina.

Chapter 13 His Visit, Residence, And Labors At Hilo.

Chapter 14 His Return To Maui - Residence At Wailuku - Lay-Preaching.

Chapter 15 His Appointment As Deacon - His Official License To Preach.

Chapter 16 His Labors As An Evangelist - Removal To Honuaula - Final Visit To Wailuku - His Death.

The Great Awakening Chapter 17 Thousands of native Hawaiians awakened to the Gospel between 1837 and 1840. Has many quotes as well from the letters and writings of the missionaries at the time.

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Introduction When the first missionary company arrived in the Hawaiian Islands in 1820, they first landed at what is now known as Kailua-Kona on the west side of Hawaii island. Hiram Bingham of that company notes the thoughts of some of the missionaries when they first made contact: "...the appearance of destitution, degradation, and barbarism, among the chattering, and almost naked savages, whose heads and feet, and much of their sunburnt swarthy skins, were bare, was appalling. Some of our number, with gushing tears, turned away from the spectacle. Others with firmer nerve continued their gaze, but were ready to exclaim, "Can these be human beings! How dark and comfortless their state of mind and heart!

How imminent the danger to the immortal soul, shrouded in this deep pagan gloom!" [1] The Hawaiian nation was then in a period of great change.

Upon the death of Kamehameha, his heir and other high chiefs had moved to eliminate the laws of "kapu"[2] (forbidden) and the practice of idolatry which had ruled the Hawaiian people for centuries.

Prior to this for those centuries the Hawaiian people suffered under the specter of deadly wars and skirmishes between competing chiefs on each island and between those of other islands. When Kamehameha I waged his war to unite the islands under his rule it served the purpose of eliminating most of the war-like conditions on the islands but was no less cruel in it's undertaking or it's enforcement.

The Hawaiian people were divided sharply into two classes. The "alii" or royal families of the chiefdoms and the 10

peasant class who had no true rights except at the whim of those that ruled over them. They were the property of the "alii."

The Hawaiian culture itself though having many commendable points was rife with sexual promiscuity, adultery and poligamy. Partly because of this, infanticide[3] was also common.

It was into this native culture that Keopuolani, Kapiolani, Puaaiki, Kaahumanu and others were born into. All of them witnessed the violence and cruelty of their culture in their early lives. Keopuolani, one of Kamehameha's wives (and therefore a queen). Kapiolani, a female chief of high estate. Puaaiki, a blind and ridiculed man of very low estate. Kaahumanu, another wife of Kamehameha I who became Queen Regent over the islands till her death. Although from differing backgrounds, they all knew of the cruelty they were born into and observed and even participated in the early transitional years in the life of their nation in the quest for civilization.

This book contains the stories of their lives and testimonies of the changes that came over them when introduced to the Gospel of Jesus Christ. All three of them, although at one time steeped in deep darkness according to their own professions, had profound influence among the Hawaiian people.

The texts of these stories were written or compiled by those involved in the early missionary efforts to the Hawaiian Islands that besides preaching and living the Gospel also developed the Hawaiian written language, started dozens of schools and brought deep changes in culture and government of the islands.

It is hoped that in the reading of these relatively short stories of these three native Hawaiian lives, that all those living in "Hawaii nei" and beyond will be truly blessed. That they will be inspired to embark on a journey of discovering the history of 11

the Islands. That they will have a greater and richer understanding of the culture and changes that permeated the "aina" (or land) of the native Hawaiians of the 1800's and the effect that the sacrifices of the early missionaries for their benefit.

Paul D. Rapoza Titus Coan Memorial Library

[1] Footnote: Bingham's Residence Of Twenty-One Years In The Sandwich Islands. pg. 83.

[2] Footnote: Anderson's "Brief History Of The Hawaiian People" goes into great detail, the practices of the system of idolatry. Chapter 8 itself in that book is a very detailed description of the "Kapu" (or Tabu, forbidden) system. (Anderson's extensive "History" was commissioned by the board of education under Queen Liliuokalani.)

[3] Footnote: Gulick's "Pilgrims Of Hawaii" presents a graphic picture in the words of Hawaiian mothers under a state of conviction who confessed to killing their own infants when they were born so as not to interfere with their pleasure. pg 19-20.

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Preface A LETTER FROM KAAHUMANU REGENT OF THE KINGDOM OF HAWAII FROM 1825-1832 The third missionary company brought a letter to Kaahumanu from Jeremiah Evarts, Esq., the Corresponding Secretary of the American Board of Commisioners for Foreign Missions. The reply of the regent will be interesting to the reader.[4] Oahu, September 11, 1831.

"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 13

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. 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[5] have indeed carried the word of our Lord through from Hawaii to Kauai; with the love of the heart towards God, was our journeying to proclaim to the people his love, and his word, and his law, and to tell the people to observe them.

"Thus was our proclaiming not according to our own will, but according to the will of God did we undertake it. Such is this thought of mine for you.

"This is one more thought to make known to you. 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 14

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 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."

[4] Footnote: History of the mission pg 105-6 [5] Footnote: Kauikeaouli - later ruled King Kamehameha III

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Chapter 1

Keopuolani UNTIL HER MARRIAGE WITH KAMEHAMEHA.

Keopuolani was born in the year 1778, at Pahoehoe, in the district of Wailuku. on the north-east side of Maui, one of the Sandwich Islands. Her name, like most other names in these islands, was significant, and one which the people generally would not venture to appropriate to themselves, or their children: Ke - - opu - - - o - - - - - lani, The collecting of heaven.

Or, The gathering of the clouds of heaven.

She was often called by other names, as Kai, (the sea,) Makuahanaukama, (the mother of many children,) Kalanikauikealaneo, (the heavens hanging cloudless.) Her original name, however, and the one by which she was usually called, was Keopuolani.

The family, from which she descended, by her father, had governed the island of Hawaii, (Owhyhee,) for many generations. The family from which she descended by her mother, had long governed Maui, (Mowee,) and for a time had also governed Lanai, Molokai, and Oahu (Woahoo.)

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For several generations, there had been frequent intermarriages between the reigning families in different islands, so that the two families, from which Keopuolani descended, were nearly connected with each other.

Her father's family had been particularly distinguished as far back as its history can be traced. Her father's name was Kauikeaouli.[6] He was king of Hawaii at the time of his daughter's birth, but was slain, about two years after, in a sanguinary battle with Kamehameha.

His father, and Keopuolani's grandfather, was Kalaniopu, often called Kalaiopu,[7] and was king of Hawaii at the time it was visited by Capt. Cook, in 1777. This was the king, whom that celebrated navigator was leading by the hand on a visit to his ship, when the jealous rage of the natives burst on the innocent man, and terminated his enterprising and useful life.

All who have read the English history of the death of Capt.

Cook, will be pleased to know, that the natives themselves give the same general account of it as was given by Capt. Cook's officers.

The wife of Kalaniopu, and grandmother of Keopuolani, was Kalola, daughter of the king of Maui. She threw her arms about her husband's neck, while he was walking with Capt. Cook, compelled him to desist from his visit, and furnished the natives an opportunity for commencing their fatal attack. She was, also, the nurse and guardian of Keopuolani during her early years.

The mother of Keopuolani was Kekuiapoiwa, daughter of Keoua, a younger brother of Kalaniopu. She was also half sister to Kamehameha.

At the time of Keopuolani's birth, her parents were in Maui, on a visit to Kahekili, who was the uncle of Keopuolani, and at that time king of Maui, Lanai, Molokai and Oahu.

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Kauikeaouli and his wife soon returned to Hawaii, leaving their infant daughter under the care of her grandmother Kalola, where she remained until Maui was conquered by Kamehameha in 1790.

The reader may perhaps, inquire why she was at this early period separated from her parents. It should therefore be mentioned, that it is not customary with the chiefs to bring up their own children.

A chief, from the time of his birth, has a train of attendants, almost as numerous as when he arrives at manhood. He has, also, a nurse, or guardian, and wherever he goes, although he may be carried in his nurse's arms, one man follows bearing a fly-brush, another a fan, another an umbrella, another a spit-box, another a pipe, and usually a large company of other attendants, all of whom anxiously wait the nod of the child. Thus it was with Keopuolani.

At the early age of thirteen, she became the wife of Kamehameha, the late king of all the islands. The character, wars, and exploits of this celebrated man would afford sufficient matter for a volume. In this place we can only mention two or three circumstances respecting him.

He was the son of Keoua, a younger brother of Kalaniopu, and was not among the highest chiefs, being only cousin to the reigning king. His authority was confined originally to two districts. Even during his minority, he manifested a great degree of enterprise and strength of character. In the year 1790, he rebelled against his cousin Kauikeaouli who had been on the throne only two years, and slew him in a sanguinary battle.

Kamehameha then went to Maui with all his forces.

Kahekili, who has been already mentioned, to whom this island belonged, resided then at Oahu. Kamehameha, therefore, 18

succeeded in taking Maui without much bloodshed. Keopuolani, now twelve years of age, and celebrated for her beauty, fell into his hands as a prisoner.

Her grandmother immediately betrothed her to the conqueror, who soon proceeded to the island of Molokai. He had but just arrived when intelligence reached him, that Keoua, a younger brother of the king whom he had just slain, had risen in arms, and was taking possession of Hawaii.

Kamehameha took his newly betrothed bride and returned in haste to his own island, where he soon succeeded in quelling the rebellion. Having been jealous of this chief, he had made a treaty with him. After the conclusion of the treaty, according to the custom of the country, a pig was slain, signifying that thus it should be done to the party by whom it should be violated.

When, therefore, the vanquished chief was taken, he was put to death; though by some it is said, that it was not in consequence of the king's order, who designed to have pardoned him.

At this time Kahekili sent from Oahu, saying to Kamehameha, "You and I are friends. We are brothers. Let us not fight. Come not to this place, for if you come I must defend myself. You are young and I am old. Wait till the black tapa covers me. Then you will be king alone." Kamehameha respected his message.

After his death, Kamehameha repaired with his forces to Oahu, where he met with a spirited resistance from the chiefs of that island. But he soon gained the ascendency, and, excepting Kauai, ( Atooi,) became king of all the islands.

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[6] Footnote: Alias Kiwalao.

[7] Footnote: Terreeoboo in Cook's Voyages.

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Chapter 2 KEOPUOLANI FROM HER MARRIAGE TO THE ESTABLISHMENT OF THE MISSION IN MARCH 182O.

After this Kamehameha took up his residence at Kailua, on the island of Hawaii. Keopuolani became his wife in the year 1791. At seventeen she was a mother; but her first son, bearing the name of the present king, died at an early age.

Her second son, Liholiho, the late king, was born in the year 1796.

Besides these, she has borne nine children, five sons and four daughters. Of her eleven children two only are living, Kauikeaouli, and Nahienaena, the latter of whom now takes the name of her mother.

Keopuolani, while her husband lived, usually resided with him at Kailua. This, however, was by no means their constant dwelling place, although it was a favorite one. No chief on the Sandwich Islands is confined to one, two, or ten places of residence, and nearly all the high chiefs divide their time between the different places of importance. Thus it was with Keopuolani. A part of her time she spent at Hawaii, a part at Maui, a part at Oahu, and a part at Kauai.

Besides Keopuolani, Kamehameha had three, and at one time, four, other wives. These all followed him wherever he went. It does not appear that Keopuolani was his particular 21

favorite, except as she was much the highest chief upon the islands.

Agreeable to the practice of all the females in the country, she accompanied her husband in all his. battles. Her person was counted so sacred, that her presence did much to awe an enemy.

She was permitted by the king to have another husband. Hers was not a privileged case, however, for nearly all the chief women, especially those who are higher in rank than their husbands, follow the same practice.

The second husband of Keopuolani was Kalaimoku (Krimakoo.) He sustained that relation only a few years, and after him she chose Hoapili, who continued her husband until her death, and as such was evidently much beloved.

As a wife she was tender and affectionate. Her sister queens now speak of her with admiration on account of her amiable temper, and mild behavior. For these qualities her husband was not remarkable; and on this account her native excellence shone with additional brightness. Often was her compassion manifested towards those, who had broken kapu,[8] violated the laws, or otherwise incurred the king's displeasure. These, if their crimes were not heinous, or if they had any reasonable, excuse, always fled to her, and were safe under her protection.

Many of the high chiefs, who have pursued a very different line of conduct themselves, now say to Keopuolani's praise, "She was never the means of any person's being put to death."

She was always remarkably strict herself in the observance of kapu, although she was mild in her treatment of those who had broken it.

About the year 1806, while at Waikiki, in Oahu, she was taken sick, and fears were entertained that she would not recover. Various means were used, but without any effect. At 22

length a priest was consulted respecting her, who immediately pretended to tell the cause of her sickness. He had just heard of some men, who had been eating cocoa nuts, and had thereby broken kapu; for in those days cocoa nuts were prohibited to all common people. The priest said, that as Keopuolani was descended from the gods, they were offended with the men, and had afflicted her with a sickness, from which she would not recover unless the men were offered in sacrifice.

According to the advice of the priest, orders were immediately given by Kamehameha, that ten men should be taken. The orders were obeyed, and the men quickly obtained. A gracious God saw best however to spare part of the number, and to remove all excuse for sacrificing any. Before the time appointed for offering them arrived, the alarming symptoms of Keopuolani's disorder abated, and confident hopes of her recovery were entertained. Seven of the intended victims were consequently unbound, but the other three were slain and laid upon the altar, which had before often been stained with the blood of human victims. It would seem that Keopuolani had no knowledge of these transactions until they were past.[9] After Keopuolani's recovery from the sickness mentioned above, we know but little of her, until the death of Kamehameha, and the accession of Liholiho to the throne, which took place in the year 1819.

When the high priest of the island had given his opinion in favor of abandoning idolatry, it appears that a general consultation among the chiefs was held respecting this measure.

They generally expressed their dissatisfaction with the system; and then, as Keopuolani had not been present, Kalaimoku and Kalakua went to converse with her. She inquired particularly into the reason for the course which they recommended, and at 23

first seemed unwilling to join them. "What," said she, "is the fault of the system, that it should be discontinued, and what evil have our gods done to us, that they should be burned?"

A short account of the system they were about to abolish, will perhaps be acceptable in this place. During the existence of the kapu, or days of prohibition, no person except a chief, or priest, must presume to eat a cocoa nut; no female must eat pork; males and females must never eat with each other, or even from the same dish; and if by any means a man was found upon a tree, or on the mast of a vessel, or in any other place over the king's head, his life was forfeited to the gods. The same was the case with a man who by accident placed his hand over the king's head.

Besides the kapu above described, which were perpetual, there were others embracing certain days in the year, when no fishing canoe must be seen in the water, nor any man out of his house. At this time, also, the priests, taking some image with them, usually went from island to island collecting the taxes for the gods. The penalty for breaking kapu was death.

When a sacrifice was wanted, and no criminal could be found, they imposed a new kapu of such a nature as to present a strong temptation to some person or persons to break it; perhaps it was laid secretly, and then whoever should be so unfortunate as to break it, was immediately seized, by persons on the watch, and hurried away to the altar. A foreign resident has told us, that, on one of these days of restriction, he saw a canoe sailing out in front of several houses, and upset by the surf. One of the men afterwards appeared to be drowning. An old man of tender feelings sprang from his house to save the sinking man. In an instant he was seized by the servants of the priests, carried to the adjacent temple, and there sacrificed. In the mean time, the 24

man apparently drowning jumped into his canoe, and rowed away.

To these shocking practices Kalaimoku and Kalakua alluded, during their interview with Keopuolani. She said, "You indeed speak very properly. Our gods have done us no good; they are cruel; let the king's wish and yours be gratified." The person of Keopuolani had ever been counted particularly sacred. At certain seasons no persons must see her. In early life, she never walked abroad except at evening, and all who saw her walking at that hour, prostrated themselves to the earth. Being held in such reverence, it was a greater sacrifice in her to renounce the old system, than in those who were less venerated.[10] Providence seemed already to be preparing her mind for the Christian religion, with which she was shortly to be made acquainted.

[8] Footnote: The restraints enjoined by their system of idolatry.

[9] Footnote: The practice of offering human sacrifices has been common in these islands from time immemorial. The special occasions, on which they were offered. were. the dedication of Heiaus (temples,) the sickness of high chiefs, and the approach of great battles.

[10] Footnote: Vancouver in his Voyages, relates a circumstance, which corroborates these remarks. Describing a hula, (dance) which he attended near Kealakekua bay, he says, - "The piece was in 25

honour of a captive princess, whose name was Crycowculleneaow, (Kalaikaukealaneo, one of Keopuolani's names,) and on her name being pronounced, every one present, men as well as women, who wore any ornament above their waist, were obliged to take them off, though the captive lady was at least sixty miles oft. This mark of respect was unobserved by the actresses who engaged in the services, but the instant any one sat down, or at the close of the act, they were also obliged to comply with this mysterious ceremony."

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Chapter 3 KEOPUOLANI FROM THE ESTABLISHMENT OF THE MISSION TO HER REMOVAL TO THE ISLAND OF MAUI.

On the arrival of the American missionaries in April 1820, all the chiefs were consulted respecting the expediency of their establishment in the islands. Some of the chiefs seemed to doubt; but Keopuolani without hesitation approved their proposals. She ever after appeared friendly to the mission, and favored the Palapala[11]. She did not, however, devote herself to instruction until August 1822. Shortly after this period, she went to Waikiki in Oahu, where a protracted illness gave her leisure, and seemed to lead her to think of a future state.

During her sickness, she received visits from the missionaries by her particular request, and usually had preaching in her lanai[12] on the Sabbath.

In February 1823, Keopuolani and her husband Hoapili expressed a desire to have an instructor connected with them.

They selected Taua, a native teacher sent by the church at Huaheine, in company with the Rev. Mr. Ellis, to instruct them and their people in the first principles of the Gospel, and teach them to read and write. Their choice met the approbation of the mission, and with them Taua resided until the death of Keopuolani. He proved a faithful teacher, and by the blessing of God, we believe, he did much to establish her in the Christian 27

faith. From him we have received accounts of several of her questions, and of his answers on the subject of Christianity.

One morning, when confined to her couch, with many of the chiefs and people about her, she said to them, "I wish you all either to retire, or be silent, for I desire to pray to Jesus Christ, and must have no interruption." The chiefs immediately began to laugh at her request, and seemed unwilling to comply with it.

With great resolution she reproved them for their impiety, told them they still kept their "dark hearts," and insisted that her request should be granted. One chief seconded her request, and though the others continued to oppose, she succeeded, and enjoyed a season of prayer.

At another time, during the same illness, a high chief, whom she tenderly loved, came to her and said, "Let us two drink rum together again, as formerly. Enough of this new word. Let us cast it away, and attend to it no more." Keopuolani replied, "I will never adopt that evil custom. I am afraid of the everlasting fire." She then turned to Taua and said, "My heart is much afraid I shall never become a Christian." He replied, "Why, what is in the way?" She said, "I think I am likely to die soon." He replied, "Do you not love God?" She answered, "O yes, I love - I love him very much." Taua then communicated farther instruction suited to her case. At the close of the conversation she said, "Your word, I know, is true. It is a good word; and now I have found, I have obtained a Saviour, and a good King, Jesus Christ."

At one time, when a larger number of people than usual were present, she experienced a relapse in her disease, and some of the spectators apprehended she was near her end. She immediately sent a messenger to Taua to come and pray with her. When he arrived, the house and lanai were filled with 28

chiefs and people. When about to enter, some of the chiefs stopped him at the door, and told him he must not go in, for there was no room. They then went to Keopuolani, and told her it would not be well to admit him, for he was a bad man, and would tell her many lies. She said, "My teacher is not bad; he tells me no lies; - let him come in, for I greatly desire to see him." They replied, "The house is full, there is no room." She said, "Then you must make room." They said. "What do you want of this Tahitian?" She answered, "He is my good Christian teacher, and now while I am sick, I desire that he may come and speak to me, and pray with me." They said again, "The house is full, he cannot come in." She said to them, "Why do you say there is no room? There is room enough. I have done praying to my old gods, to stones and wood, and my desire now is, that while I lie here, my Christian teacher should come and pray with me to Jesus Christ."

Much conversation followed, during which some of the people, encouraged by a few of the chiefs, threatened Taua's life. But he still remained at the door, with the Gospels in his hand.

At length Keopuolani said, "Taua come into the house and pray with me." Some of the chiefs were still intent on stopping him, when the king approached saying, "Let him go in, and let all the chiefs and people be perfectly quiet while the good teacher of my mother prays to Jehovah."

When nearly recovered from this illness, she called on one occasion to her teacher, and inquired, what she should do, as she had two husbands.

He answered, "It is very proper for a woman to have one husband, and a man one wife; but Christian females never have more than one husband." She said, "I have followed the custom 29

of my country; but we have been a people of dark hearts. I have had two husbands, but since I thought it wrong, I have not desired more than one. I wish now to obey Jesus Christ, and to walk in the good way. Hoapili is my husband, - my only husband. The other man I will now cast off."

She then called him and said, "I have renounced our old religion, the religion of wooden gods; I have embraced a new religion, the religion of Jesus Christ. He is my King and Saviour, and him I desire to obey. Hereafter I must have one husband only. I wish you to live with me no longer. In future you must neither eat with my people, nor lodge in my house."

From the time of her sickness, she manifested a strong desire that her people might attend to instruction. She frequently advised them on this subject; occasionally even commanded them. At one time, a sermon was to be preached in her house, and nearly all her attendants were out of doors. She said, "Some people have ears, and some have not. All those who have ears, are requested to come in; those who have no ears, may stay out."

She did not entirely recover from the illness already mentioned, until the arrival of the missionary reinforcement from America in April 1823.

While Mr. Bingham was conducting religious service with her at Waikiki one Sabbath morning, intelligence was communicated, that the reinforcement had arrived at Honolulu.

At the conclusion of the service, Kekauonohi, one of the king's wives, returned, in company with Mr. Bingham, to Honolulu, a distance of three miles, with a request from Keopuolani, Kaumualii, and other chiefs, that the new teachers would meet them there at the afternoon service.

Those who had the pleasure of being introduced to her on that day, will never forget the mild and beautiful expression of 30

her countenance, when she raised her head a little from her pillow to bid them a joyful welcome to the islands.

As soon as she learned that a physician had arrived she requested medical aid. Dr. Blatchely visited her several times, and rendered essential service, which was gratefully received.

At one time. Dr. Blatchely, in company with Mr. Ellis, called upon her as they were on their way to the king's residence. As they took leave, she inquired where they were going. On being informed that they were about to conduct evening worship with the king, she said, "It is very proper that you should go and pray with my son. Pray for him too. I love him much, and I greatly desire that he should become a good king and love Jesus Christ."

About the last of May, she made known to the mission her intention of taking up her permanent residence at Lahaina, in Maui, her native island.

Keopuolani specially requested, as did also the king and chiefs, that missionaries might accompany her. As Lahaina had been previously selected for a missionary station, the missionaries were happy to commence their labors there under such auspices. Messrs. Richards and Stewart therefore accompanied her, resided near her, enjoyed her patronage, and had the privilege of instructing her until her decease.

[11] Footnote: The whole system of instruction is called by this name, [12] Footnote: Temporary house made of cocoanut leaves, or rushes.

31

Chapter 4 KEOPUOLANI FROM HER ARRIVAL AT LAHAINA TO THE COMMENCEMENT OF HER LAST SICKNESS.

On the 31st of May, Keopuolani arrived in Lahaina, with Messrs. Richards and Stewart and their families. On their passage she told them she would be their mother; and indeed she acted the part of a mother ever afterwards. On the evening of Saturday, the day of their arrival, she sent them as much food, already cooked, as was necessary for their comfort at the time, and also for the next day, which was the Sabbath.

Immediately on their arrival, she requested them to commence teaching, and said, also, "It is very proper that my sons (meaning the missionaries) be present with me at morning and evening prayers." They were always present, sung a hymn in the native language, and when nothing special prevented, addressed through an interpreter the people who were present, when Taua, or the interpreter, concluded the service with prayer. These seasons were usually interesting. Often in conversation she would introduce the subject which had been discussed, and ask important questions respecting it.

She spent a principal part of her time every day in learning how to read, and notwithstanding her age, numerous cares, constant company, and various other hindrances, made respectable proficiency. She was indeed a diligent pupil, 32

seldom weary with study: often spent hours over her little spelling book; and when her teachers rose to leave her, rarely laid it aside, but usually continued studying; after they had retired.

She was apparently as diligent in searching for divine truth, as in learning to read, and evidently gave attention to her book, that she might know more of her duty to her Maker.

She omitted no favorable opportunity of making inquiries on such religious subjects, as were from time to time presented to her mind. One morning as Mr. Richards went to attend prayers with her, she said, "I think much about the love of Jesus Christ, which you last night described to us." She said she loved Jesus Christ much, and immediately sent for an engraving, on which the Saviour was exhibited on the cross. Mr. Richards pointed to the man holding the spear, and said, "wicked man." She immediately inquired the characters of all who were represented there. The expression of her countenance, while she contrasted the characters with each other, was such, that it was noticed by all around; and the impression made on her mind was never afterwards eradicated.

Not many days after this, Mr. Stewart called on her, and found her reclining on her settee, apparently in deep thought, and giving no attention to any thing about her. He heard a number of exclamations in her own language, accompanied with expressive gestures, as though she were in distress. Her exclamations were, "O the punishments of wicked men! They will cry for water, O yes, they will cry for water; but there will be no water, none at all, not even a drop for their tongues!"

Many other similar accounts might be given, but these are sufficient to show the impression made on her mind by the truths which she heard.

33

She often spoke of the goodness of God in sparing her life when she was sick, that she might learn more of the good way which leads to heaven.

She made many interesting inquiries respecting the guilt of her ancestors who worshipped idols. On one occasion she closed these by saying, "The great guilt is ours, who know the good way, but do not walk in it."

So decided was her stand in favor of Christianity, that she thereby incurred the displeasure of many of the people, and of some of the chiefs. But their opposition, instead of driving her from the ground she had taken, only gave her an opportunity of showing more fully the firmness of her principles, and the strength of her attachment to the Christian cause.

Soon after she arrived at Lahaina, a high chief, to whom she was greatly attached, came to her and said, "You study too much; it is not good. You are an old woman, and it would be well for you to study but little." She replied, "I am indeed an old woman, and shall die soon; I must therefore endeavor to learn fast, or I shall die before I obtain the good I seek." The chief replied, "Well, you ought not to build so many houses. You have built two houses for the missionaries and one large meetinghouse, and now you are about building a school-house. All this is not well." She answered, "Kalaimoku says it is well, and Taua my teacher says it is well and I am sure it is well." He said, "No. Taua tells you lies; he is a bad man, and you had better send him away." She said, "You are wrong; he is not a bad man; I shall not send him away; he tells me no lies, none at all."

Soon after this, this same chief proposed that she should send away the missionaries, and give up the whole system of instruction. She replied, "Why? what is the wrong?" He said, 34

"Their instructions are not good. They bind us too close. They will not permit us to drink rum, or to do as we formerly did.

Their instructions are false and bad. Let us do as we formerly did. It does no good to sing and pray. Let us, I say, do as we formerly did, and drink a little rum together." She replied, "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 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 new 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."

Soon after this, several chiefs combined to turn her from the course she was pursuing. They said, "We have just learned the truth respecting these new things, about which the missionaries tell us. We find that a part of what they tell us is true. It is well to attend to reading and writing; but prayer, and preaching, and Sabbaths, are of no consequence. We have been told, that in India they can read and write very well, and have so much property that all the people in England and America go there after it; and yet they keep their gods of wood and stone just as they always did. Now, our advice is, that we attend strictly to reading and writing, but that we give up prayer, preaching and Sabbaths, for these will never increase our riches."

Before Keopuolani gave any answer, she sent for Taua, and inquired respecting India, and then replied, "the people of India are still heathens. They are still in darkness of heart as we formerly were. If you wish to keep your dark hearts, and be 35

heathens, and live like the people of Satan, then live so, and give up the Sabbath and prayer, and when you die go to Satan and the world of misery; but trouble me no longer."

These examples are sufficient to shew with what spirit she resisted the attacks, which were made upon her by those opposed to Christianity.

To most religious duties with which she was acquainted, she was particularly attentive. At stated seasons she called on Taua to pray with her; but she desired him always to be near, that she might easily call upon him at other times.

Taua has informed us that she spent the greater part of one night in asking him questions, and in prayer. She was at that time particularly anxious, because she thought she did not know how to pray. She said, "I knew very well how to pray to the idols, but how to pray to Jesus Christ, I do not know. You must pray for me." After he had prayed, she added, "Now tell me about Jesus Christ." He related the particulars of his crucifixion, and as he spake of the nails driven through his hands and feet, she burst into tears, and exclaimed, "Stop, I can hear no more; I and all my people are wicked and cruel like those murderers."

Perhaps she in no case manifested a stronger attachment to Christian duties than during a visit to Molokai. While on this visit, she had much to engage her thoughts and occupy her time.

Yet this venerable queen regularly retired every morning and evening, to offer up her prayer to that God who seeth in secret.

On the Sabbath too, she gave evidence that she needed not the example of others to induce her to attend to the duties of the day. In the morning she was in a house with the other chiefs, many of whom were noisy, and some intoxicated. She called Taua and said to him, "We are now away from the missionaries, but we must not forget the Sabbath, the day of God. Let us, with 36

some of the people, retire, that we may sing and pray." They then went to a small house at a little distance from the company, and enjoyed a season of worship there. At evening she said to one of the chiefs, who had disregarded the day, "You and I have each of us our Christian teacher. You formerly told me, that I must observe the new religion, and keep the Sabbath. I have done so, but now you neglect it. You do not love prayer; you do not love the good way, nor walk in it. My heart is sorry for you, and on your account I often weep alone."

She approved of Christian burial, and was anxious to introduce it among her people. On the death of one of the inmates of Taua's family, she requested Mr. Bingham, then on a visit to Maui, to conduct the funeral service. Dressed in black tapa, and followed by an attendant, bearing a black kahili, she herself then attended as a mourner, and appeared peculiarly interested in the exercises.

We have already alluded to the circumstance of her erecting a house for the worship of God. This house was dedicated on the 24th of August. Those who then saw her will never forget the expression of her countenance, as she heard the translation of the hymn, "Blow ye the trumpet, blow "The gladly solemn sound," &c.

Her conversation and her whole appearance on this day, well became so solemn and interesting an occasion. It was the first house ever reared to the praise of Jehovah on the island of Maui, and although Keopuolani little thought that after this day she was no more to worship in the house she had built, yet the joy she manifested, the exertion which she made to understand 37

every word of the sermon, the wishes she expressed to have all her people enlightened in "the good way," conspire to make us feel, that the Lord by his holy Spirit was fast preparing her for himself.

Could she, with a prophetic eye, have looked forward to her end, like the aged Simeon she doubtless would have said, "Lord, now lettest thou thy servant depart in peace, for mine eyes have seen thy salvation."

This sentiment indeed she often expressed, when speaking of the goodness of God in permitting her to live to see his missionaries; often also regretted that they had not arrived earlier. At one time she said, "What a pity it is you did not come in the days of our childhood."

From the account already given, it will be seen, that hers was not the religion of a sick-bed merely, nor yet a religion assumed for the sake of gaining popularity.

38

Chapter 5 KEOPUOLANI HER LAST SICKNESS, DEATH AND BURIAL.

On the last week in August, Keopuolani began to be seriously affected by a local indisposition, which soon seemed to relax her whole system, and in her view was a premonition of her approaching dissolution. On the first day of September, the chiefs began to collect in consequence of her illness. This was agreeable to their universal custom. Whenever a high chief is taken ill, although there may be nothing threatening in his illness, all the chiefs assemble from every part of the islands, and wait the result. Thus it was in Keopuolani's sickness.

Vessels were despatched to the different islands before there was any occasion for alarm. It was not many days, however, before it was seriously apprehended that the disease would prove fatal.

On the evening of Tuesday the 8th, the chiefs and people were suddenly alarmed and supposed her to be dying. The exclamation "Ua make Keopuolani," Dead is Keopuolani, was to be heard through the village.

Although it was late in the evening, a messenger was sent to inform the mission family, several of whom immediately repaired to her house expecting to see her die. As soon as she heard the voice of the females, she raised her head a little, and with a pleasant smile reached her hand to them, and said 39

"maitai," (good,) intimating that they had done well in coming to see her at that late hour. She added, "I love the Great God," and soon after, "Great is my love to God." She requested that one of the missionaries should stay with her, and Mr. Stewart accordingly spent the night there.

In the morning she was a little better, and some hope was entertained that she might recover. By the king's direction, a vessel sailed immediately to Honolulu for Dr. Blatchely. Her mind was still active, and the counsel and instruction which she gave to those about her, shewed that her senses were unimpaired. She manifested a great degree of solicitude for her children, several times calling them to her side and giving them Christian advice. She often conversed with her husband, Hoapili, on the goodness of God in sparing her life to see his servants, to hear his word, and know his Son. In her first interview with Kalaimoku, after he came to Lahaina, she said, "Great is my love to the word of God, by which I hope my mind has been enlightened. The word of God is a true word, a good word. Jehovah is a good God. I love him, and love Jesus Christ. I have no desire for the former gods of Hawaii. They are all false. But I 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 practised at my death.[13] Let not my body be disturbed. Let not my bones be separated and the flesh taken off, as in the days of dark hearts; but let my body be put in a coffin.

Let the teachers attend and speak to the people at my interment.

Let me be buried in the ground and let my burial be after the manner of Christ's people. I think very much of my grandfather Kalaniopu, my father Kauikeaouli, my husband Kamehameha, and all my deceased relations. They lived not to see these good times, and to hear of Jesus Christ. They died without knowing 40

Jehovah the true God. They died depending on false gods. I exceedingly mourn and lament on account of them, for they saw not these good times." Soon after she had said this to Kalaimoku, she called Keeaumoku, (Governor Cox,) and said to him, "When I am dead, let it never be said that I died by poison, by sorcery, or that I was prayed to death; for it is not so." There was much reason for this charge, because it has been the universal opinion, that chiefs usually died by these means. It has been supposed, that if a priest could by any means obtain the spittle of any person, he could then succeed in praying him to death. For this reason every chief had an attendant following him with a box to receive his spittle, lest a priest should get it and pray him to death.

A few days before her death, she called her husband, and said to him "See that you take good care of Nahienaena, (her young daughter.) See that she is instructed in reading and writing, that she may learn to love God and Jesus Christ. Do not be weary in your attention to her, for it is a good thing for her to learn the good way.

"Take care of my people when I am dead. Be a friend to them, and watch over their interests with compassionate regard.

After I am dead do not you cast away the word of God, or the Sabbath day. Neglect not prayer, neither cease to love Jehovah, that he may love you, and that we two may meet in heaven. I think a great deal of my sins and of the love of Jesus Christ. He is very kind to me, I hope he will take me to his right hand."

This, which took place only two or three days before her death, was nearly the last conversation she had with her husband.

The day before her death she conversed with Kalaimoku respecting her children. She said, "I wish much that my two 41

children Kauikeaouli and Nahienaena[14] should know God, should serve him, and be instructed in Christianity. I wish you to take care of these my two children. See that they walk in the right way. Counsel them. Let them not associate with bad companions." She then added, "And do you not neglect praying to God. Cease not to regard the Sabbath. Commit no sin, and love Jesus Christ, that we two may meet in heaven."

In the same interview, Kalaimoku inquired of her, if she did not wish to be baptized, like the people of Jesus Christ. She said, "I do very much wish to have water sprinkled on me in the name of God before I die. I have already given myself to Jesus Christ. I am his. I love him, and I much wish to be like his people, and to be baptized in his good name before I die."

Soon after this interview with Kalaimoku, she called the king and her other two children, and all the chiefs, and said to them, "I am now about to die. I shall leave my children, my people, and these lands, and I wish now to give you my last charge."

She then turned to the king and said, "I wish you after my death to be a friend to all the friends of your father, and to all my friends. Take care of these lands which you have received from your father. Exercise a tender care over the people. Protect the missionaries, and be kind to them. Walk in the straight path.

Keep the Sabbath. Serve God. Love him, and love Jesus Christ.

Attend also to the word of God, that you may be happy, and that we two may meet in heaven. If you see any of the people going wrong, take care to lead them in the right way, but I entreat you not to follow them in the bad way, when your mother is gone."

She then turned to the chiefs and said, "Watch over the king my son. Exercise a guardian care over him. But particularly I wish you to watch over my two younger children. See that they 42

are brought up in the right way, that they are instructed in reading, that they keep the Sabbath day, that they both love God and pray to him. Protect the teachers who have come to this land of dark hearts. Attend to their instructions. Cease not to keep the commandments of God, to love him, to obey his word, to regard the Sabbath and all the means of instruction, and do not neglect prayer to God. He is a good God. Our former gods were false, but he is the God by whom we may all live forever in heaven. I love Jesus Christ. I hope he has loved me, and that he will receive me."

This was not her last charge, although when she gave it, she supposed it would be.

On the morning of the day on which she died, Taua her teacher desired to converse with her, but the people and some of the chiefs were much opposed to it, and were so angry with him for attempting it, that he went and called Anna his associate.

Anna said, "We must not be afraid. We must talk with her now, or not at all, for we shall never have another opportunity." They then pressed through the crowd of chiefs, and took their seats beside Keopuolani.

Anna said to her, "How do you feel, as you are about leaving the world?" She answered, "I remember what my teachers told me. I pray much to Jesus Christ to be with me and take me to himself. I am now about to leave my three children, my people, and my teachers. But it is not dark now. It would have been, had I died before these good times. You must pray for me, and all the missionaries must pray for me. I love you. I love them. I think I love Jesus Christ, and I trust he will receive me."

At this time, Messrs. Stewart and Richards were without an interpreter, a circumstance peculiarly trying. They were unable to converse with her, or learn any of her feelings, except what 43

they could collect from the few words they understood. They thought that she was a fit subject for baptism, but they were unwilling to administer that ordinance, without an interpreter, or some means of communicating either with her, or with the people, on so interesting an occasion. They were also hoping that one of the missionaries would arrive from Honolulu in season to administer that holy ordinance. This hope was not entirely disappointed, for early in the day in which she died, Mr. and Mrs. Ellis and Mr. Ruggles arrived.

Her wish to be baptized was immediately communicated by the chiefs to Mr. Ellis. After consultation, the mission family repaired to the spot for the purpose of witnessing the administration of the ordinance. When they arrived, they found her so weak, that they said to the chiefs, "Perhaps it is not best that she should be baptized." The king, in a most expressive tone, replied, "Why, what is the harm?" He afterwards said, "I know that this is only an external sign, but my mother gave herself away to Jesus Christ before her sickness, and now, because she is about to die, do you refuse to sprinkle water upon her in the name of God?" Although they were well aware that it was too late for her to receive any personal benefit from baptism, yet, as they felt there was no impropriety in administering it, they concluded to comply with the earnest solicitations of the king and chiefs.

While waiting for the necessary preparations, there was a sudden change in her appearance, and many thought her dying.

Her husband, and some of the other chiefs, immediately set up a loud wailing, and were instantly joined by the thousands about the house, all of whom supposed, from the lamentations which they heard, that she was dead. Those, however, who sat round her couch, said, she is not dead, and requested the missionaries 44

present not to leave the house. It was also announced to those without, that she was still alive, when their wailings, and the irregularities which some had commenced, ceased.

As soon as all was still again, orders were given to the people by the king and Kalaimoku to abstain from every kind of irregularity whenever she should die. They were told, too, that Keopuolani had expressly forbidden it. After this she revived a little, and the request that she should be baptized was renewed.

Mr. Ellis made an address on the subject of baptism, in which he stated the ground on which it was administered to Keopuolani. He also told what was necessary, in order to the proper reception of it; and then he administered the ordinance.

Although there were others who gave evidence of piety earlier than Keopuolani did, yet no one had ever yet been baptized; so that Keopuolani may be called the first fruits of the mission.

The king and all the heads of the nation listened with the most profound attention, and when they saw that water was sprinkled on her in the name of God, they said, "Surely she is no longer ours, she formerly gave herself to Jesus Christ. We believe she is his, and will go to dwell with him."

This was done at five o'clock in the afternoon of the 16th of September, 1823, and an hour afterwards the Hawaiian convert fell asleep.

The king had previously inquired whether it was wrong to weep. Being told that it was not, he, with all the chiefs, joined in the loudest wailings. These did not entirely cease till after the funeral ceremonies. The principal chiefs desired to have morning and evening prayers in their several houses; and in time of prayer all was still within the house, though out of doors the wailing continued. For two days there was scarcely a sound to 45

be heard in Lahaina, but the most deafening wailings and the most bitter lamentations. "Keopuolani was a mother to every body! We have all lost a mother!" were exclamations constantly ringing through the settlement.

The people collected from every part of Maui to join their tears and cries. Sometimes whole districts were seen walking in single file, in most perfect silence, till they came within about a hundred rods of the corpse, when the whole company at the same instant commenced their mournful cries.

On the morning after her death, we were awakened by the firing of minute guns from the vessels in the roads. These were continued at regular intervals, during the day.

The vessels also hung their colors at half mast. A flag staff was erected in front of the house where Keopuolani died, on which the national banner was displayed.

The chiefs wished the funeral to be conducted according to Christian custom.

The number of people, about the house did not in the least diminish, but rather increased until after her remains were deposited.

Kuakini arrived from Hawaii in the afternoon, and his meeting with the other chiefs it is impossible to describe. The engraving on the opposite page shows but a very small part of the whole company, that met on the occasion, and the various attitudes, as there represented, were rendered tenfold more shocking by the united wailings of the people, which rang from one end of Lahaina to the other.

On the morning of the 18th, a bell was brought from one of the king's vessels, and hung beside the chapel, for the purpose of giving notice of the funeral.

As the house was not sufficiently large to contain the people, 46

it was thought advisable that the funeral service should be attended under a cluster of beautiful Kou trees, where worship had usually been attended previous to the erection of the building. A convenient platform was prepared for the speaker, on which was placed a table, and chairs for the missionaries.

The circle was formed so large, that it contained the corpse on the bier in the centre, the bearers, pall-bearers, mourners, all the chiefs, missionaries, and respectable foreigners, surrounding the corpse. All who were in the circle were respectably dressed, and nearly all wore some badge of mourning. It was computed, that there were present at least three, perhaps five thousand people; and during the religious services, they ceased their wailing.

Mr. Ellis preached from Rev. xiv, 13. "Blessed are the dead which die in the Lord." The people were attentive, and the chiefs listened with signs of deep interest.

After service, a procession was formed, the prince and princess, and Hoapili and the king, taking the lead as mourners, and after them the chiefs according to their rank. The procession was led by the foreigners who were present, next to whom followed the missionaries in mourning dresses, and directly preceding the corpse were the favorite attendants of the deceased. Following the chiefs was a large train of their attendants. All in the procession, amounting to about four hundred, were dressed in European style, except a few who fell in the rear after the procession first moved. The path was thronged on every side, by thousands of the people, who had never witnessed any thing of the kind before.

Minute guns were fired from the ships in the roads, and the bell continued tolling until the corpse was deposited in the place prepared for it, which was a new house built of stone and 47

cemented with mud, designed as a tomb for the chiefs. During the whole time the most perfect order was preserved, and we were reminded of the similar processions, which we had frequently witnessed in the land of our "Fathers' Sepulchres."

Temporary dwellings were immediately erected by the chiefs around the house where she was laid, and in them they resided for several weeks, as a testimony of their affection for the deceased. They spent much of their time in conversing about their departed chief, and the charges she had given them during her last sickness.

Whenever any persons arrived from any part of the islands, they went and seated themselves beside her tomb, and there indulged in grief and lamentation.

Notwithstanding all the charges which she gave, and all the light which has been communicated by the missionaries, there are many superstitions prevailing respecting her. Some of the people assert, and appear to believe, that she has not gone to heaven, saying that her soul had been seen by many of the people living on her land. Nearly all the chiefs, however, seem to believe, that she was a child of God, and lives in heaven.

Thus ended the life of the Hawaiian convert, and thus terminated the ceremonies attending her death and burial.

[13] Footnote: 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 some chief, and during his life were venerated, or indeed worshipped. When the chief died who had the charge of 48

the bones, they were secretly conveyed to some unknown place, and nothing more was heard of them. In some rare cases, however, they were preserved for two generations. The prevalence of this practice accounts for Keopuolani's charge respecting her remains.

The common people are buried secretly in the night. This practice prevails universally through the islands, except among the few who regard the instructions of the mission.

The "evil customs," of which Keopuolani 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 oi 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 any place with impunity.

Neighbors, who were at enmity, might take any revenge they could get. It was no crime for a man to burn 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 an 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 are few men to be found who have not lost some of their fore teeth.

[14] Footnote: These two little children are modest and interesting persons.

Kauikeaouli is nine, and Nahienaena is eight years of age. They have both of them committed to memory the spelling book which 49

has been printed, have made some advances in English, and, considering their advantages, are respectable scholars.

50

Chapter 6

Kapiolani HER EARLY HISTORY.

Kapiolani belonged to what may be called the nobility of the Hawaiian Islands. She descended from one of the ancient kings of Hawaii. Her husband Naihe had also a noble descent. They had large landed possessions, which bordered on the quiet and beautiful waters of the Kealakekua Bay, and rose into the woodlands of Maunaloa, with one of the most delightful climates and oceanic prospects in the world. The people inhabiting these lands were in the lowest intellectual and social degradation, and both chiefs and vassals were alike dark minded and savage pagans, preferring their grass huts down on the heated lava of the shore, to the verdant and temperate regions above.

When first seen, Kapiolani is said to have been sitting on a rock, oiling her naked person. Her habits, at that time, were intemperate and dissolute. This was in the year 1820, when the Rev. Mr. Thurston commenced his mission at Kailua,sixteen miles northward of the place noted for the death of Captain Cook. The name of this place was Kaawaloa, and there was the home of Naihe and Kapiolani. Liholiho, king of the Sandwich Islands, and his young brother, afterward known as Kamehameha III., then resided at Kailua; and these, with several 51

chiefs, old and young, were daily in by Mr. and Mrs. Thurston, so far as the king's intemperate habits would permit. The missionaries were an object of curiosity to the people, and many came to see them from distant parts of the island, which has a circuit of nearly three hundred miles. Kapiolani was among the more frequent visitors, coming in her well-manned, double canoe. Her sprightly, inquisitive mind soon seized upon the outlines of the gospel, and a change came over her morals.

She gave herself to study and to the means of grace.

Near the close of the year 1820, the royal family removed to Honolulu, on the island of Oahu, which soon after became the acknowledged capital of the kingdom; and it was thought prudent for Mr. and Mrs. Thurston, in view of the rude manners of the people, to do the same. Kapiolani and her husband soon followed, and remained at Honolulu till the arrival of the first reinforcement of the mission, in the spring of 1823. In the distribution of the new company, Kapiolani urged the claims of Kailua, and of her own people at Kaawaloa, and great was her joy when it was decided to reoccupy the former place, now under the efficient rule of Kuakini, or (as he was called by American seamen) John Adams. She united with her husband in proffering to Mr. and Mrs. Thurston and to Mr. and Mrs. Ely the best accommodations afforded by their own little schooner.

Mrs. Ely could not at that time endure the ordeal of such a voyage. And it is distressing, in these days of steamboats, to think of the suffering endured by our missionary brethren and sisters on board those small, ill-ventilated, closely-crowded native vessels in their protracted voyages, which sometimes were a week and more only from Honolulu to Lahaina, now occupying only a single night.

The king was at that time cherishing the plan, which he lived 52

to execute in part only, of visiting foreign countries, and seeing in person the King of England and the President of the United States. His departure had the effect to throw the government of the islands into better hands — with Kaahumanu at the centre as regent, and Kuakini as governor of the great island of Hawaii.

Mr. Thurston found, on his return to Kailua, that the governor had nearly finished a neatly thatched house of worship, with pulpit, and seats around the walls, and mats neatly spread over the intervening ground. This house, as erected by a heathen ruler, and standing amid the ruins of a Heiau wherein human victims had not long before been offered, had a special interest.

Meanwhile Kapiolani was putting up a similar house of worship at Kaawaloa, and was importunate for a Christian minister, often weeping, it is said, over the unavoidable delay. If Naihe was not yet in thorough sympathy in these matters with his interesting wife, he did not withhold his cooperation; and an old chief, named Kamakau, who is once spoken of as a poet, seems to have been even more advanced than herself in the Christian life.

Mr. and Mrs. Ely arrived at Kailua in February, 1824, and Naihe, Kapiolani, and Kamakau all united their efforts to secure the new comers for Kaawaloa. They engaged to build them a house, and to furnish them, free of expense, with vegetables, and with fresh water, which had to be brought from a distance. The effort was successful, and the new house of worship was dedicated on the last day of February, Mr. Thurston preaching on the occasion to a large and attentive audience.

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 53

greatly feared death, but Christ has taken away its sting." From this sickness she recovered, to the especial relief of her missionary friends, who expected much from her aid in that part of Hawaii. A Sabbath-evening call she made at Mr. Ely's, soon afterward, will illustrate the lively, intelligent 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." Not long after her recovery, Kapiolani made a visit of a month at Lahaina, on the island of Maui, beautifully situated on a fertile strip of land, adorned with cocoanut trees, with lofty hills in the background. The Rev. William Richards was then residing at Lahaina. 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 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 54

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. Honolii 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, 'Wake Isles of the South,' and then parted with prayer."

"A few years ago," continues this excellent and beloved missionary, now long since numbered with departed saints, "there was scarcely a more degraded person on the islands than Kapiolani. She gave herself up to intemperance and every species of degradation. Now she is in every respect perfectly moral. She always appears in a neat dress, has in many respects adopted the customs of refined society, and is, in her whole character raised so far above the generality of the nation that one can hardly avoid the belief that she was educated among an enlightened people. How gladly would I present this chief to a circle of those who say this people can never be civilized, and let them account for the difference between her former and her present character. There are other similar examples here, but I 55

know of none so striking as this."

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Chapter 7 KAPIOLANI AT THE GREAT VOLCANO.

Kapiolani is described by one who knew her as having a portly person, black hair, keen black eyes, an engaging countenance, and a warm heart and leading mind. Her costume at this time was that of a Christian matron; her house was furnished with chairs, tables, and beds, and she "used hospitality" according to the Scriptures. She and her husband were patrons of the schools, and discountenanced vice in all its forms, and their house of worship was thronged with attentive hearers.

It was now the fifth or sixth year since this woman had her first opportunity to hear the gospel. In that part of Hawaii, numbering then somewhat more than twenty thousand people, the beams of morning light were quite visible upon the retiring night of paganism. It is even probable that some one or more gospel rays had reached the larger portion of the adult portion of the seventy-five thousand on that large island. The destruction of idols by the government must needs have awakened some curiosity in respect to the new religion, which had so soon after found its way among them. But there was necessarily a great amount of superstition remaining among the people, especially that which addresses itself to the fears. Indeed we find not a little of such superstition, even now, in the oldest Christian 57

countries. On Hawaii, this centered in Pele, and the marvelous volcano of Kilauea, of which she was the reputed goddess. It was time for something to be done to break the spell of this superstition, and it could best be done by some native of rank and character. The Lord prepares instruments for his own work, and Kapiolani was the honored instrument in this emergency.

Hearing that missionaries had commenced a station at Hilo, on the opposite side of the island, she resolved to visit them, though it involved a journey on foot of a hundred miles over a rough and most fatiguing way. And as Kilauea was on the route, it was her purpose to brave the wrath of Pele, and give a practical demonstration of her own belief, that the Jehovah of Christianity was 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, above those of her own husband, Naihe, who joined with the multitudes of others in endeavoring to dissuade her from so rash an enterprise. The destruction of the idols and of the tabu had done nothing toward giving the people a new religion. It was the general sentiment that her presumptuous invasion of the realms of Pele would be attended with fatal consequences. Her response was the same to all — of a calm determination to execute her purpose. When approaching the regions of the volcano, she was met by a priestess of Pele, and warned to stop. The warnings of the pretended prophetess were disregarded, and to a letter from the goddess, which she professed to hold in her hand, Kapiolani responded by quotations from Scripture, read out of one of her printed books.

At the crater she found Mr. Goodrich, one of the youngest missionaries, lately come to Hilo, about thirty miles distant, who had heard of her intended visit, and whom she was glad to see. With her company of about eighty, and Mr. Goodrich, she 58

descended some hundreds of feet to the black ledge, and there, amid some of the most terrible of 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 into 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 through 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.

Was there not a moral heroism in this act of Kapiolani?

When, three years ago, the writer himself stood by this greatest and 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 it was then almost forty years after the visit of Kapiolani.

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Chapter 8 KAPIOLANI HER LIFE AT HOME

Mr. Ely must have exercised a considerable degree of caution in receiving native converts into the church at Kaawaloa, since Kapiolani was not admitted until after her memorable visit to the volcano, near the close of 1825. The reception of Kamakau, the old chief already mentioned, was still later. So late as the close of 1825, Naihe was not an accepted candidate for admission, though believed to be not far from the kingdom of heaven.

He was habitually kind to the missionaries, and decidedly favorable to their object. 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."

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 width, 60

south-east of which are the deep and quiet waters of Kealakekua Bay, and south-west the ocean. A precipice of singular appearance rises hundreds of feet on the north-east, 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, 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.

But it was in the village of Kaawaloa, on the plain below, that Naihe and Kapiolani resided when they entertained Captain Finch, of the U. S. ship Vincennes, and the Rev. Charles Samuel Stewart, in the autumn of 1829; and there we shall see Kapiolani as she was at her own home. The writer imagines that in the year 1863 he saw some of the forsaken remains of her dwelling. Her house, as described by Dr. Stewart, at the time of his visit, 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. We can do no less than quote the expressive language of Dr. Stewart: "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, 61

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 dressingroom of a modern belle.

"It was near tea-time; and in the center 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 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 gentlemanlike 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 62

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!"

The closing of this domestic scene was beautifully characteristic. Messrs. Stewart and Bingham were to embark in the Vincennes at a 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."

Naihe died of paralysis on the 29th of December, 1831. He was a kind husband, an able counselor, a valuable coadjutor in 63

the support of schools, a decided magistrate, a firm and steady supporter of good morals and religion, and a constant attendant at the house of God on the Sabbath. Though his Christian experience was less demonstrative than that of his wife, he died in the faith of the gospel; he is believed to have "died in the Lord." Greatly beloved by his people, the loss of his example and authority was much felt.

Mr. Ruggles, after mentioning the death of Naihe, speaks of the bereaved and afflicted wife, as "a precious sister, a burning and shining light in the midst of her benighted countrymen."

"The chief desire of her soul," he adds, "seems to be the conversion of sinners, and she is always ready for every good word and work." 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. 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 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 64

left in the nation. There may be those who had more external polish of manner, but none who combined her excellencies. She is gone to her rest, and we at this station will feel her loss the most. We can not see how it can be repaired."

Experienced Christians, on reading this narrative of Kapiolani, will be conscious of fellowship with her, and will feel no disposition to question her piety. They will recognize in her a signal proof and illustration of the genial and beautiful Christianity introduced by the American missionaries into the Sandwich Islands. Other similar instances there were indeed, and not a few — and the name of Kaahumanu, regent of the Islands, will occur to many — but perhaps in no one case were the graces of Christianity so thoroughly demonstrative as they were in Kapiolani. To set forth the nature of the religion, which obtained such hold upon the island-people in the last generation, through the blessing of God on the labors of those missionaries, one of their best developed converts was naturally selected; and the writer has aimed to give his narrative a simple form, and avoid exaggeration, and the whole is believed to stand on a firm historic basis. 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 would to God that all those Islanders, from the highest to the lowest, were like her. We should then behold a nearer approach to a heaven on earth, than earth has afforded since the fall.

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Chapter 9

Puaaiki (Bartimeus) HIS ORIGIN AND HEATHEN STATE

The pioneers of the Christian mission sent by the American Board in 1819, to the Sandwich Islands, early found among the thousands of their degraded inhabitants, a poor blind man, almost destitute of clothing, habitation, and friends. He was born at Waikapu, the central part of the low isthmus between the two divisions of the mountainous island of Maui, probably about the year 1785. His barbarous mother, following many of her unnatural and murderous countrywomen, attempted to bury him alive in his infancy; but he was rescued by a relative; and surviving the ravages of pestilence, war, and private violence, he reached the years of maturity.

Like many of his countrymen of that dark period, he received a diminutive, degrading name, and was called Pu-a-a-i-ki, (Poo-ah-ah-ee-kee, little hog,) no faint shadow of his gross mind, his neglected childhood, and unrestrained youth. Having a shagged head of black hair, unshielded by a hat from tropical suns and showers, and, at middle age, a beard growing at full length under the chin, the rest being plucked out, he roamed shoeless, without moral or mental culture, without hope, and 66

without a Saviour.

Though the islands had, by Capt. Cook, been discovered, and introduced to the Christian world in 1778, yet, for half of "threescore years and ten," this poor pagan was surrounded by the unbroken darkness and the undiminished pollution of Hawaiian heathenism, and trained under the baleful influences of a senseless and cruel superstition. He possessed, therefore, the general characteristics of a nation of superstitious savages, who being utterly ignorant and regardless of the true God, and following their own appetites and vile imaginations, had prostituted their best powers to the worship of stocks and stones, volcanos and demons, human relics, sharks, birds, and creeping things.

In some of the Hawaiian arts he was, before the loss of his sight, more skilled than many of his countrymen. He was taught the lua - an art professed by a small class, by which a proficient, it was believed, could, without weapons or bonds, seize and hold a lonely traveller unacquainted with this art, break his bones, and take the spoil. He was taught the kake - a sort of secret dialect valued for amusement and intrigue. He learned also the hula - a barbarous singing and dancing - the use of rude songs, with little melody or harmony, accompanied with antic motions of the legs and feet, extended gestures of the arms, hands, and fingers, and varied movements of the head and body.

In the rehearsal or cantilation of these songs he excelled, and he often employed his skill in singing, drumming, and dancing for the amusement of the king and chiefs, by which he procured the means of subsistence, and also of intoxication and deeper ruin.

In this state was he in middle life, wasting his days at Kailua in Hawaii, when our mission barque put in there, April, 1820, on the way to Oahu.

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The royal family in the course of the year leaving Hawaii, and stopping a little at Maui, came, in the early part of 1821, to reside at Honolulu, then our principal mission station; and in connection with their rude, noisy train, was the blind dancer. A stranger there, he shortly suffered from severe illness, destitution, and neglect. In his distress and danger, John Honolii, having enjoyed Christian instruction in America and been hopefully converted, spoke to him of the great Physician as one who could cure his sickness and restore his sight. Arrested by this new thought, he desired to know if it could be so without knowing the depth of his maladies, or feeling the need of an almighty Saviour for his soul, then in the gall of bitterness and bonds of iniquity, and ready to perish.

Poor, blind, infirm, and debased, he, as soon as able to walk, came with Honolii to our place of worship to hear for the first time the preaching of the gospel. His rude stature, below ordinary height, rendered diminutive by sickness; his scanty covering of bark-cloth, the rags of a prodigal; a malo - a narrow strip around his waist; and a kihei - a shawl-like piece over his shoulders; his shaded, meagre face; his defective, ruined eyes; his long black beard gathered in a knot under his chin for some heathen purpose; his feeble, swarthy, almost naked limbs; the total darkness of his soul; and the ravages and desolations in his whole being, occasioned by idolatry and sin, rendered him an object peculiarly pitiable - one of the most to be commiserated of all the human family.

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Chapter 10 PUAAIKI (Bartimeus) HIS RECEPTION OF THE GOSPEL AND HIS TRANSITION STATE

In the public service which Puaaiki first attended, just such a Friend and Saviour as he needed was proclaimed in his fulness and glory. He was attracted by the announcement of a spiritual divine Helper for the needy, and manifested a desire to know how he might avail himself of his aid, and resolved to seek it further.

He was often led by a heathen lad to our place of worship, where prayer and praise were offered to Jehovah, pardon and salvation proclaimed to sinners, and the duties of religion enjoined on all. And often did he listen attentively to the voice of the missionary, while the existence, character, and works of Jehovah, as the true and eternal God, were made known to the people, in contrast with the lying vanities of the heathen; the precepts and sanctions of the divine law exhibited and enforced; the mediation, death, and resurrection of Christ set forth; and ruined sinners urged to repent, reform, believe, and live.

Whenever, on such occasions, the missionary took him by the hand and spoke a kind word to him, as one for whom God's grace had provided, he seemed comforted and encouraged to persevere in seeking heavenly guidance and eternal life. He 69

readily gave up his intoxicating drinks, his narcotic awa, and his hopes of gain, honor, and pleasure from the practice of the hula, to which he had been so long and so fondly devoted, and endeavored to conform to the rules of the gospel as he understood them.

But for him, and others who simultaneously received equal attention and instruction, and whose hearts the Lord inclined to attend in some measure to their immortal concerns, time and unaccustomed effort were required to enable them to come up to the perception, understanding, and belief of the heavenly things which were taught, and to trust in an unseen Saviour. To them, during the first two or more years of our missionary labors, how very limited must have been the evidence that what we taught, and claimed to teach by divine authority, was indeed from the Creator and Redeemer of the world, or that through their obedience an eternal and blissful inheritance might be secured.

It was necessary that the same Spirit who indited the sacred oracles should "take of the things of Christ and show it" unto them, and make them feel that the religion we inculcated was not of men, but of God, and must be believed and obeyed in order to the salvation of their souls.

As the claims and proffers of the gospel were made known to this man, he was led to see that not only his life of idolatry and the indulgence of heathen passions and appetites was a course of heinous sin, but that when the forms of idolatry and the love of it were laid aside, his heart was still vile, and that he needed the washing of regeneration and the blood of Christ for cleansing. That he should so soon and so clearly see the evil of the song and dance, against which, in its most guarded form, we protested as unsuited to the Sabbath; and that he should deem it wrong for him to encourage it at all, though he should abstain 70

from the idolatry and licentiousness sometimes connected with it; and that he should so freely and resolutely turn away from it, when the highest in authority, like the unreclaimed multitude, not only delighted in it, but urged his following it for their amusement, indicated that he was early and effectively taught from on high, and was even then led by the Spirit of God. Since the introduction of Christianity into the Sandwich Islands, and since the leading chiefs became favorable to schools and religion, which, as the most casual observer could not fail to see, engaged also the attention of their people - the aged, middle-aged, and the young - it has often been affirmed disparagingly, by men of the world, that "the people have no will of their own, but only follow their rulers" The common people sometimes, indeed, suffered unjustly by the arbitrary will of their chiefs, to which they were obliged to yield. But our mission to the nation was one of persuasion, not of force; and desiring to win, by presenting to their free agency the claims of learning and religion, and believing that an attempt by force to make a heathen people learn and obey the gospel would be prejudicial, we, from the first, carefully guarded against it.

Trained under arbitrary power, they were taught from infancy, and generally accustomed, to respect the authority of rulers, and some still believed the will of the sovereign to be the highest law; and the majority, even in the transition from heathenism to Christianity, showed deference to the will, the opinions, and the practice of the rulers. But if the affirmation that they had no will of their own were true, it would be difficult to account for the course of the helpless and dependent Puaaiki and other subjects, in seeking the "one thing needful," while their kings were disregarding it; or for the opposite course of some who violated established laws or rightful edicts, or wrongfully set at naught 71

both the known wishes and the will of their rulers.

This poor man did not wait for the king and chiefs to mark out for him his new and wiser course; but he took it contrary to their choice. He took it, in his poverty and weakness, at the hazard of offending them, of losing his maintenance, and encountering the sneers of his associates. He took it while the king, as with the pride of a Pharaoh, would "not seek after God," but, in respect to Sabbath-keeping, "temperance,[15] and righteousness," was openly and wickedly trampling on his authority. For this new course, moreover, Puaaiki assigned his reasons in no complimentary terms or sycophantic tones, when the proud ones, in their revelry, called for him to hula again for their pleasure. "That service of Satan," he said, "is ended; my intention now is to serve Jehovah, the King of heaven." It is obvious, therefore, that with a conscience of his own, he began to feel what the unobscured gospel, when received or divinely applied, always makes men feel - a personal responsibility to God, which tyranny aims in various ways to forestall or diminish in its victims, and sometimes by withholding the divine word. Some, indeed, derided him; but others, including persons of high rank, having now a healthful influence thrown around them, respected him the more for his rational decision. He was not on that account hindered from seeking instruction, or from engaging in the service of his Maker.

Applying more and more his mind, now rising from its long prostration, and learning at length to find without a guide the way to the house of God, by feeling out the path with his staff, he was accustomed with great regularity to come at the sound of the bell, join us in solemn acts of worship, and, humbly sitting near the preacher's feet, uniformly give as attentive and obedient an ear as any in the assembly.

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The Spirit of God at that time or even earlier, it is believed, wrought powerfully on him by the gospel. His very helplessness was doubtless favorable to his acceptance of divine aid, and his sense of dependence and sinfulness led him to look upward for it. To human view, bearing then some resemblance to the arrested Saul who was led by the hand into Damascus, having his eyes blinded, his pride of former distinction and false worship abased, his alien spirit subdued, and his mind awakened to serious inquiry, he might have been described as Saul emphatically was, by three words: "Behold, he prayeth."

Before any of us regarded him as a true Chris- tian, and, as I think, before he believed himself to be such, like many of his countrymen in later years, hopefully converted, and like the early converts at Jerusalem, as he beheld and admired the new and heavenly light, he began early to recommend to others a serious attention to the word and kingdom of God. His queenlike patroness, Kamamalu, the favorite wife and halfsister of the king, who had been longer under missionary instruction and influence, and was in some respects in advance of him, he exhorted to seek earnestly the salvation of her soul, instead of the fleeting pleasures and honors of this world.

She and others were making efforts to rise, and a few were then putting on a more shining or imposing exterior; yet neither Puaaiki nor our other hearers in general aspired to refinement in dress or manners; and though there was little or no external artificial polish to the rude casket of his soul, yet after two years' instruction in the gospel, there was in him an appearance peculiarly childlike, teachable, and harmless. As new-born babes, he needed and seemed to "desire the sincere milk of the word." Never will the writer or his first colleague preacher, Rev. Mr. Thurston, who came to Honolulu at the close of 1820, 73

nor Rev. Mr. Ellis, who joined us there in February, 1823, be likely to forget the image of this blind man at church, or the constancy and interest with which he heard our discourses on the things that belong to God's kingdom. The same may be said in respect to others, on whose ministry he subsequently attended.

Undisciplined as had been his dark mind, the laws of memory - attention and repetition, - he seemed well to understand. While he cherished a desire to be a doer of the word, the grandeur of the objects and the force of the truths presented to him in the gospel, helped him successfully to cultivate his mental powers. Unattracted by the objects of sight in public worship, he heard perhaps better than others; and having more leisure through the week, he reflected more. For the purpose of self-culture, social pleasure, and the benefit of others, adopting a practice like that so successful in Sir Robert Peel's youthful training for public life - of repeating at home, in order, as fully as possible, the instructions of the pulpit - he grasped what he could of every sermon which he heard, carried it home, meditated on it, rehearsed it to his acquaintances, and treasured it in his memory and in his heart; and, by the divine blessing, was made to "grow thereby."

His intellectual development exhibited eventually one of the peculiar triumphs of the gospel, illustrating the divine declaration, "The testimony of the Lord is sure, making wise the simple." Little or nothing but the gospel being employed to expand or discipline his mind, beginning at so low a point as he did, and being surrounded still with a mass of ignorance and heathenism, while the attention of the missionaries was directed chiefly to multitudes of others, it might naturally be supposed that in two or three years his intellectual stature would not rise 74

much above that of a child. But among the twenty-four chiefs, and five hundred others, then under our instruction, though there were marked and happy cases of advancement, none seemed, at the commencement of the fourth year of the mission, to have advanced further in spiritual knowledge than he. The meekness, docility, and gratitude with which he appeared to receive the same message which the great Teacher had, amid the scorn and opposition of rulers, preached with acceptance to the poor, and the use he made of his acquired knowledge, led us to rejoice with a trembling hope, which we expressed, not to him, but to the missionary Board, that "He who caused the light to shine out of darkness," had shined into the dark soul of this blind man, to give him a saving knowledge of Christ. Though but a little before he had been a vile, ignorant heathen, debased, oppressed, neglected, and ready to perish, the gospel had met his case. The condescending Author of salvation, who "spares the poor," and " saves the souls of the needy," regarded him with divine compassion, and led him by the right way.

[15] Footnote: It was supposed by subordinate chiefs and many of the people, that when as the king's daily teacher, a year later, and as a pioneer of temperance there, the writer significantly and kindly put the mouth of his royal pupil's bottle to the earth, it was very much at the peril of his life.

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Chapter 11 PUAAIKI (Bartimeus) HIS REMOVAL TO LAHAINA HIS PROGRESS AT THE NEW STATION AND ADMISSION TO CHRISTIAN FELLOWSHIP

Early in March, 1823, an opening for his usefulness as well as maintenance occurred on another island, and he removed hastily to Lahaina, in company with the acting governor of Maui and his wife. They had been under our instruction at Honolulu, and took their books with them; and he there humbly engaged in leading their morning and evening family devotions, and in speaking to his country-men of the new religion, and inciting them to its duties.

At the commencement of the fourth year after our joyful entrance into the islands, our first reinforcement from America arrived, April 27, 1823, of which Messrs. Stewart and Richards were stationed at Lahaina. They went thither in May, partly at the request of Keopuolani the queen-mother, who with her husband Hoapili was then leaving Honolulu, to reside there declaring her purpose to serve Jehovah, and wishing a missionary to guide her. After distinguishing herself a few months by her reformed life, her kind patronage of the missionary cause, and her devotedness to the Saviour, she quickly finished her course, September 16, greatly lamented.

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She took a very tender leave of her husband, children, and friends, and though she had never seen an experienced Christian die, she seemed taught by the Spirit to lean sweetly on her Shepherd as she stepped down into the Jordan, earnestly exhorting her survivors to follow Christ and meet her in heaven.

On the 27th of November following, the acting governor of Maui died; and the same day, the king and Kamamalu, who had made important attainments, embarked from Honolulu for England, where they also died.

Thus Puaaiki's earthly patrons failed him, but not his heavenly Father. By the divine blessing on his honest industry, he was enabled to procure his own maintenance, occasionally to give with pleasure a trifle from his products for the missionary's table, and to bear a healthful testimony in favor of Christianity. I often met him there, and marked his course. It was sometimes heart-melting to see and hear him join the praises of Jehovah in sacred song at the family or public altar, in which he seemed to make melody unto the Lord, so widely different in design and effect from the employment of his powers in his heathen state.

The new missionaries having during eight months made themselves acquainted with him, and helped him forward, gave, in their journal, January, 1824 the following record: "There is perhaps no one in the nation who has given more uninterrupted and decisive proofs of a saving knowledge of the truth as it is in Jesus, than has Puaaiki, a poor blind man, who has been mentioned in the journal kept at Honolulu. No one has manifested more childlike simplicity and meekness of heart - no one appeared more uniformly humble, devout, pure, and upright.

He is always at the house of God, and there ever at the preacher's feet. If he happens to be approaching our habitations at the time of family worship, which has been frequently the 77

case, the first note of praise or word of prayer that meets his ear produces an immediate change in his whole aspect. An expression of deep devotion at once overspreads his sightless countenance, while he hastens to prostrate himself in some corner in an attitude of reverence. Indeed, so peculiar has the expression of his countenance sometimes been, both in public and domestic worship, especially when he has been joining in a hymn in his own language, to the praise of the only true God and Saviour, an expression so indicative of peace and elevated enjoyment, that tears have involuntarily started in our eyes at the persuasion that, ignorant and degraded as he once had been, he was then offering the sacrifice of a contrite heart, and was experiencing a rich foretaste of that joy which, in the world p21 to come, will 'rise immeasurably high.' .... In our judgment he bears on him the image and superscription of Christ."

Missionary Herald, vol. xxl, p. 276.

In his humble station, from his first reception of the gospel onward, he cherished an interest in the affairs of the nation, the movements of the chiefs, and the trials and progress of the mission. On the 26th of May, Kaumualii, the viceroy of Kauai, a warm friend of the mission, having in his last sickness calmly and distinctly expressed his confidence in Christ, died at Honolulu, much lamented, and was interred at Lahaina. This event was followed by an insurrection at Kauai, August 8th, among a disaffected portion of his people - the only warlike outbreak in those islands for the last thirty years - and by the consequent calling, by Kaahumanu, for a fast at Maui on the 27th, and other demonstrations of her growing interest in the cause of religion.

To notice the influence of this on our blind friend, in the language of Rev. Mr. Stewart, "As the queen was embarking for 78

Oahu and Kauai, Puaaiki seemed ready to kiss her feet, for gratitude and joy, at the decided stand this powerful regent was taking in favor of Christianity, and would not let go his grasp of her hand till her barge had pushed off from the beach, and he was knee-deep in water."

After a short conflict and the loss of some fifty lives, order and peace were restored, which called forth hearty thanksgivings to Jehovah from the Christian party; but soon an effort was made by a heathen party at Maui, to revive old idolatrous rites. Against this, the remonstrances of the missionaries, and the prayers and influence of Puaaiki and other natives, called with him "the praying ones" were earnestly directed. These "praying ones" were soon called together by the missionaries, instructed and encouraged, and, at their request, Puaaiki led in prayer. Of this, Rev. Mr. Stewart, hearing him for the first time, says, "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 hands, his elevated but sightless countenance, the peculiar emphasis with which he uttered the exclamation, 'O Jehovah' his tenderness, his importunity, made us feel that he was 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." Missionary Herald, vol. xxii., p.

39.

Nothing, however, was done till the following year, as to his uniting with the church. In such a land of darkness, pollution, and confusion, where it was known to be difficult for natives instructed and hopefully converted in America, and even for 79

foreign professors of religion, to maintain a steady course consistent with their profession, the missionaries, though they believed true and consistent converts were not only entitled to Christian ordinances, but bound to observe them for the honor of Christ, were for half a generation slow, perhaps too slow, to receive to Christian fellowship those who declared themselves on the Lord's side, and who were attentive to religious instruction, apparently reformed, and even hopefully pious.

Believing that "the tree is known by its fruit," they desired to see in the life decisive evidence not only of true and thorough conversion, but also of intelligence, and firmness to withstand the temptations by which they were surrounded, and, amidst unavoidable exposures, effectively to exhibit before the nation a consistent Christian example. In this state of things, Puaaiki expressing his warm desire to unite with God's people, was, in the spring of 1825, carefully examined as to his Christian knowledge and belief, and the evidence of a work of grace in his heart.

His clear views as to the duty of the convert to unite with the church, of the nature of the Lord's supper, and the prerequisites to Christian fellow-ship, are indicated in the following translation of a few of his own prompt answers to the questions put to him by the Rev. Mr. Richards: "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 80

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 Judea, to save us sinners."

"Do we then drink the blood of Christ?"

"No; but the wine represents his blood just as the holy bread represents his body; and all those who go to Christ and trust in him, will have their sins washed away in his blood, and their souls saved for ever in heaven."

"Why do you think it more suitable 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." Missionary Herald, vol. xxn., p.

147.

These are a specimen of numerous spontaneous answers equally correct which he gave in his own style and manner, showing an acquaintance with the doctrines and duties of the gospel, in respect to which, millions of mature age in Europe and America would fall behind him.

In connection with a Tahitian convert, the wife of Taua, an assistant from the Society Islands, he was set before the church and the world as a candidate for Christian ordinances; and after further instruction in doctrines and duties, and a season of 81

gratifying probation, they were on the Sabbath, July 10, 1825, admitted, by the Rev. Mr. Richards, to "the fold of Christ."

In preparation for this memorable transaction, and for the future joyfully anticipated use of tens of thousands of Hawaiian Christians. I had translated our highly evangelical Articles of Faith and Covenant, which had been drawn up by the Rev. Dr. Worcester, and adopted and subscribed by the missionary church, then the only church at the Sandwich Islands. To these articles the two candidates gave their assent before a solemn and attentive assembly of the late victims of superstition, who now, in their own house of Christian worship recently dedicated to Jehovah, were forming or maturing their estimate of the Christian religion.

The poor blind Puaaiki, coming out from the mass of the nation, to whom and to angels he was indeed a spectacle, put off his allegiance to heathenism and the world, and with meekness and dignity took on him, in the presence of a "great cloud of witnesses," the vows of the triune God, "Father, Son, and Holy Ghost." In this transaction he received the new name, Batimea Lalana, (Bartimeus London:) the first, by which generally he has since been called, in remembrance of the importunate blind convert who received his sight at the hands of the Saviour; the second chosen by himself, in accordance with a Hawaiian custom of noting events, to commemorate the visit of his king and queen to London, and their recent death in that city.

No longer a "stranger and foreigner," but a fellow-citizen in Zion, admitted to full communion, lie sat down at Christ's table, and, as he had long desired to do, received the memorials of his body and blood, the "consecrated bread and wine," to show his Lord's death; and this, with grateful remembrance, he often did through his subsequent irreproachable life. Precious, golden 82

sheaf - one of the first fruits of a rich harvest!

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Chapter 12 PUAAIKI (Bartimeus) PROGRESS AND INFLUENCE AS A CHRISTIAN AND FRIEND OF TEMPERANCE AT LAHAINA

By this time there were in Lahaina some fifty houses where morning and evening prayer was offered. At Honolulu, Kaahumanu and Kalanimoku and a few others had been propounded for church-membership, and were soon after admitted; and about a hundred others had likewise offered themselves there, and some at other stations.

Bartimeus having been recognized as a Christian brother, manifested no disposition to make this an occasion for resting in careless ease or increased worldliness, but rather for greater activity and more entire consecration to the Redeemer's cause, that he might daily pay the vows he had made. Though his attainments were but moderate, and his maintenance required his labor in the cultivation of small patches of fertile ground, yet as a 'private Christian, growing in grace and the knowledge of God, dwelling in a region where the gloom of paganism had so fearfully brooded, and vain forbidden oblations so long been offered, and where savage chieftains had, even in his day, often struggled for temporary ascendency, Bartimeus, shut out as he was from the light of the natural sun, so as to grope at noonday or be led by his wife or some other person, with a joyous heart 84

reflected for a few years the rays of the Sun of righteousness; and was, indeed, earnest in his endeavors to turn his darkhearted countrymen from their downward, ruinous course to the peaceful paths of wisdom. In a kind, private, persevering manner did he urge the stout-hearted neglecters of divine things to seek the Saviour whom he had found; to go and hear, and visit the missionary for clearer light as to the way of life, than he could give; and with equal kindness, as many can testify, he encouraged the more humble inquirer and frequent worshipper to seek the great salvation.

Like other men, Bartimeus had a will and strong preferences of his own, but when these appeared to conflict with God's word, he was ready to yield them, and thus, through grace, enabled to escape from ruinous habits, and avoid the pits and snares of destruction around him. On one of my visits to Lahaina, I observed that as he quietly sat with his friends upon the mats of a grass-thatched habitation, he was indulging himself with a pipe - a practice to which he and the mass of the nation were addicted from early life. As a pleasurable indulgence, a means of social enjoyment, smoking had scarcely been named as an evil; and for a time it seemed to be a part of a comfortless Hawaiian's lawful inheritance; but it did not prove in the strictest sense to be so. Desiring to see in our blind friend a commendable example in every thing, I asked him, "Why do you continue to smoke?" Kindly taking the question, which might perhaps puzzle a wiser head, he hardly knew what reply to make, further than, in the Hawaiian fashion, when an answer is not clear or an evasion is intended, to repeat in part the question, "Why, indeed?" In pleasantry, a missionary from another station prompting him, said, "Ask Mr. B____ if the Bible forbids smoking tobacco." He very modestly did so, and 85

received in return, " Ask your adviser if the Bible authorizes it."

But small portions of the Bible had as yet been translated for the people. But when Paul's epistles were soon after placed in their hands, the sincere inquirers after God's will soon found in them strong dissuasives, if not interdictions, not only against their drinking but their smoking habits. "Prove all things; hold fast that which is good; abstain from that which is of evil character,"[16] many regarded as conclusive in their case, as soon as they came fairly to estimate the evils of smoking.

Bartimeus, therefore, fond as he long had been of this common but now questionable indulgence, gave it up for Christ, as thousands of others there have freely done, and became, in a peculiar sense, much in advance of many Christian churches, a warm advocate of abstinence from alcoholic drinks, and awa, and tobacco. From these things the Protestant Christians at the Sandwich Islands in general totally abstain.

As the Christian character and mental powers of Bartimeus were more fully developed, he often took an active part in meetings for prayer and conference, and social improvement, and in Sabbath-schools, and became a good speaker, and a very acceptable coadjutor of the missionaries, wherever his lot was cast. "Daily and everywhere," says the Rev. Mr. Green, who became acquainted with him at Lahaina some three years after his public vows, "he was the consistent Christian, adorning in every thing the doctrine of God his Saviour. He was also the faithful Christian friend; prompt to rebuke sin in high places and low places; earnest in pressing upon the consciences of all the claims of the law and gospel; and affectionate in his efforts to win souls to Christ." "Often," said Daniel Ii, a Christian magistrate, "did Bartimeus seek to turn me from my follies to the love and service of the Lord Jesus Christ."

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[16] Footnote: 2 Thes. 5:21, 22, rendered back from the Hawaiian into English.

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Chapter 13 PUAAIKI (Bartimeus) HIS VISIT, RESIDENCE, AND LABORS AT HILO

In 1829, when the church at Lahaina had increased to some thirty members, some of whom acknowledged their indebtedness to this blind man's fidelity, and several of different rank being intelligent and active, Bartimeus, by request of some of the chiefs, went to visit Hilo, on Hawaii, where missionary labor had been prosecuted some five years, but gross darkness still prevailed among most of his countrymen. While he fervently prayed for those around him, "he was eager to make them acquainted with Him whom he loved above all price. He was always ready to speak a word for the Saviour, and to exhort his countrymen to look to the Lamb of God for light and salvation." It was here that, in the autumn of 1830, I heard one of his earnest public appeals to the people, whom Kaahumanu, the devoted Christian queen-regent, on one of her useful tours, had called together to hear from her lips, and her chiefs and teachers, what they had to make known concerning their duties to themselves, to each other, to their rulers, and to their Maker and Redeemer. There were in that mission district 83 schools, and 7,500 learners. Thirteen were that year added to the church, and twenty-two propounded. Hundreds were inquiring", and thousands sometimes thronged the place of worship. Bartimeus, 88

though well adapted to that field, was now ready, as the chiefs passed on, and even desirous to return to Lahaina. But at the request of the Rev. Mr. Goodrich, the resident missionary, the recommendation of the Rev. Mr. Andrews then present, and the solicitations of the native Christians, with the full concurrence of Kaahumanu, he, with his wife, remained, and for several years rendered to the cause of the gospel important assistance by his sympathy and counsel, his prayers and exhortations, and the impressive example of his irreproachable uprightness, his deep humility, and his untiring zeal.

While at Hilo, he had the prospect of so far recovering his sight as to be able to read the word of God - an object of his desire so intense that he made an effort, earnest, painful, and perhaps injurious to himself, to accomplish it; but though aided by the patient instruction of the wives of missionaries, particularly Mrs. Andrews and Mrs. Green, he was obliged reluctantly to abandon it, when he had well-nigh acquired the art of reading.

The privation was felt deeply, while thousands of the people were getting free and joyful access to the Scriptures; but it was doubtless graciously overruled, not only for his continued and more successful cultivation of the memory by which he became highly distinguished, but also for giving him the greater power of persuasion as a teacher and advocate of divine truth.

In his own thatched cot, and in those of his countrymen, in social religious gatherings, and in the Sabbath-school, he let his light shine around him; while from the counsels and preaching of successive missionary pastors, Messrs. Goodrich, Green, and Dibble, and the influence of others, he, as a humble learner, continued to derive advantage to himself.

For more than a year, or about one-fourth of the period of his 89

residence at Hilo, he enjoyed a peculiar intimacy with Rev. Mr. Green, to whom, as a speaker, he was a sort of Aaron, and who, in his "Notices" of him, gives this grateful and high testimony: "My interest in Bartimeus greatly increased as I became more intimately acquainted with him as a man, and as a Christian. I saw him daily. I communed with him on subjects which had a bearing on the interests of the Redeemer's kingdom; he stood by my side and held up my hands. ..... He engaged with much energy and delight in the labors of the Sabbath-school. He used to attend little neighborhood meetings with me, and these he assisted to make deeply interesting. He frequently accompanied me on my pastoral visits; and I can testify to his happy talent for securing the wakeful attention of persons of every variety of character to his faithful admonitions, or to his searching inquiry.

He used frequently to visit the people, either alone, or accompanied by his wife or a Christian brother. His own house, too, was always open for the reception of all who either sought instruction or desired fraternal Christian intercourse. Being of an affectionate disposition, he attracted many to his house; and seldom did any one leave without having received benefit, in the form of instruction, warning, or encouragement. In short, he was 'instant in season, out of season;' he was the laborious servant of the Lord Jesus Christ, 'always abounding in the work of the Lord.' "

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Chapter 14 PUAAIKI (Bartimeus) HIS RETURN TO MAUI RESIDENCE AT WAILUKU LAY-PREACHING

After a few years of usefulness at Hilo, where the work of God has since been conspicuous, he returned to Maui, and subsequently made his residence chiefly at "Wailuku - a missionary station not far from his birthplace, having a congregation of about 3,000 - learning, teaching, and laboring, in conjunction successively with Rev. Messrs. Green, Armstrong, and Clark. In reference to this period, Mr. Green says of him, "During the eight or nine years of his residence at Wailuku and vicinity, my acquaintance with him became more intimate and endearing His Christian character has been constantly developing and maturing, and my confidence in him, and admiration and love of him, have been daily strengthening I have never known a more consistent, devoted, growing Christian." Notices of Bartimeus, by J. S. Green, p. 20.

It is proper to speak of him distinctly as a preacher, but in tracing his history it is difficult to fix the precise period of his life between that of a private Christian, and that of a public teacher of religion; for he, in fact, was for years a lay-preacher, before he was publicly and officially licensed.

91

Scores of others there, labor more or less in that capacity.

Though so much of Bartimeus' time, the last fifteen years of his life, was devoted to the spiritual interests of his countrymen, he was unwilling to burden them at any period with his maintenance. He was so much beloved that he might have received it, in part at least; and although he was very helpful to the mission, I am not aware that he received any pecuniary aid from the funds of the Missionary Board. Living in the humblest style, and not seeking to accumulate, yet he was "not slothful in business," but by raising kalo, bananas, potatoes, sugar-cane, etc., his own hands, wherever he resided, ministered to his necessities; and in him was fulfilled the saying of David, "Trust in the Lord and do good; so shalt thou dwell in the land, and verily thou shalt be fed."

With a fixed heart he relied on the care, wisdom, power, and promises of God in respect to himself, the church, and the nation. In seasons of public adversity, his faithful intercessions for the missionaries, the rulers, the churches, and the people, were importunate, and in prosperity his thanksgivings abounded.

At the commencement of the great revival near the close of 1837, Bartimeus and many others wrestled in prayer for the outpouring of God's Spirit on themselves, on the churches, and on their dying fellow-sinners; and as the blessing was richlygranted, his refreshed and elevated soul richly enjoyed it his countenance beamed with joy, and the glad and grateful emotions of his heart were often overflowing. Within a year, 208 were admitted to the church at Wailuku, and within three years, 500; whom he, as a member or officer, joyfully welcomed as brethren and sisters in the Lord.

During this wonderful outpouring of the Spirit upon the nation, Bartimeus revisited my station at Honolulu, where he 92

first received the gospel; and now ready with heart and tongue to contribute to its triumphs, was gladly welcomed among us.

Wherever he labored, his prayers, exhortations, and appeals were characterized by simplicity and unction. Breathing the spirit of the justified publican, whose language, "God be merciful to me a sinner," he sometimes forcibly illustrated in contrast with pharisaic pride, he would approach the throne of mercy with great apparent humility, clasping his hands, and filially addressing "Our Father in heaven," he would, in free, reverential, and appropriate language, pour forth supplications, confessions, thanksgivings, and ascriptions of praise, like a true son of Abraham, so as to make it delightful for Christian missionaries and their churches to unite with him in this social or public exercise.

Not only his intellect and heart, but also his visage, form, and stature, were improved by Christian education and civilization. This was specially obvious when, blest with health, peace, and joy, modestly " clothed and in his right mind," and constrained by the love of Christ, he rose to address an attentive congregation; and standing erect or inclining a little forward in the midst of them, or before them on the same level, and in a manly posture stretching forth his hand, pleaded with his fellow-men as an ambassador of God. He was master of his mother-tongue. His enunciation was peculiarly distinct, though sometimes rapid. His arms, hands, and fingers being exceedingly flexible, his gestures were free, graceful, and forcible, sometimes perhaps more exuberant than the best taste would dictate. His memory was prompt and accurate, and his voice winning. If he chastised, it was in love; and his remarks, sometimes strongly reprehensive, were seldom or never offensive. Though he could give neither flashes of fire 93

nor the softer expressions of deep-toned kindness by the glance of his eye, he often labored with tears to persuade transgressors to forsake their sins, and multiplied his fervid appeals wherever he went, to arouse his dying countrymen to immediate compliance with the divine injunctions.

From the first dawn of gospel light on his soul, attentively listening on the Sabbath and other days for some fifteen years to evangelical preachers, who in their discourses allowed the Scriptures with great plainness to speak to their hearers, and eagerly hearing the successive portions of the Bible read, as our translations issued fresh from the mission press, Bartimeus, with his cultivated and retentive memory, treasured up many important ideas - a rich fund of scriptural truths, not only for his own comfort, growth, sanctification, and maturity, but for the benefit of others; to whom, from time to time, "bringing forth out of his treasures things new and old," he faithfully and impressively imparted them.

Such was his familiar acquaintance with the traditions, character, habits, wants, and modes of thinking of the people; the preaching and conversation of educated missionaries; the doctrines of Christ and the modes of reasoning exhibited by the sacred writers; and such his love to his Saviour and the souls for whom he died, that he could at any time, when opportunity allowed, readily make a happy, appropriate, and forcible appeal to a large public assembly, a Sabbath-school class, a private circle, or an individual sinner.

"I have sat with pleasure, as my brethren have done, and heard him pour forth a torrent of fervid words and burning thoughts, which caused me to admire the grace of God bestowed on such a degraded heathen as he had been, and to feel it to be a privilege to sit at his feet, while the love of Christ and of souls 94

glowed in his heart, and the law of Christian eloquence was on his tongue."

His discourses were never written, and our reports of them are few and meagre.

"For a time the question was agitated, whether the method of dealing with those who appeared to come over from the world to Christ, or from heathenism to Christianity, the long probation required of candidates, and the slowness with which the missionaries came to an opinion favorable to the piety of multitudes who offered themselves, were not calculated to mislead the people in regard to the nature of conversion, and consequently, in respect to their personal duty. Some of the people doubtless thought that a considerable time was indispensable for a sinner to pass through the successive stages of seeking and praying for a new or clean heart - inquiry, conviction, distress, repenting, submitting, choosing God and trusting in Christ, and setting the affections on heavenly things."

And some of the missionaries were materially changing their course in respect to admissions to the church.

At a series of meetings at Honolulu during the great revival, when the nation was moved, and many there were inquiring, Bartimeus, standing just before the pulpit, addressed my congregation, with some reference, as I supposed, to that question, but more to the dangerous halting and hesitating of the multitude, "and in an able plea, urged on his countrymen the duty of immediate repentance, and the practicability of instantaneous conversion. With earnestness, fluency, and force, he cited for his purpose the case of Zaccheus hastening down from the sycamore-tree, at once obeying the Saviour's call, and entering on his service; of the dying malefactor on the cross suddenly changing his course, confessing and forsaking his sins, and 95

trusting in Christ; of the trembling jailer of Philippi, who, on first hearing the gospel, believed and was baptized; and of the three thousand who, hearing the gospel at the Pentecost, were pricked in their heart, believed, and were added to the church the same day. These and other considerations he impressively presented, to prove that every impenitent sinner ought without delay to repent and obey the gospel."[17] The volume of nearly two hundred psalms and hymns in Hawaiian, published in connection with more than one hundred tunes, such as are in common use in the United States, was both familiar and delightful to him. These with emphasis he quoted at pleasure in his addresses, or gave out as he chose for use in social or public worship.

Believing that education was of great value, especially to the young, both as it respects this life and that which is to come, Bartimeus, not less perhaps than the Christian chiefs, manifested a commendable interest in the support of schools. To inspirit the parents and head-men connected with the station at Wailuku, in this cause, a large public meeting was held, July, 1837, in their spacious church. Numbers, including graduates from the mission seminary, spoke with animation and force for schools and education. Bartimeus, the most eloquent, rose last. "He appealed," says Rev. Mr. Armstrong, who was present, "to the great assembly, if they had looked on the happy effects of the gospel in these islands for seventeen years, and were yet unbelieving as to the value of instruction. He told them civilized nations treated them and their chiefs as children, and domineered over them because they were so ignorant. He said, 'I have been twice educated. In the time of dark hearts I learned the hula, and the lua, and the kake[18] I was taught mischief in those days. And did it cost me nothing ? Had we not to pay 96

those mischievous teachers ? Ah, think of the hogs, and kapa, and fish, and aiva, and other things we used to give them. And we did it cheerfully. We thought it all well spent. But how is it now? Here are men of our own blood and nation, whose business it is to teach us and our children good things - the things of God and salvation; how to read our Bibles, geographies, arithmetics, etc.; and ought we not cheerfully to support them? How can they teach, if they have nothing to eat and nothing to wear? Will they not soon get tired? Who can work when he is hungry? Let us take hold and help, and do it cheerfully.' " Missionary Herald, vol. xxxiv., p. 246.

The parents who had children to send to school, universally and promptly expressed their readiness to send them; and about fifty persons rose to express their willingness to aid in the support of teachers. Within a week the demand for books, and especially for Testaments, amounted almost to a clamor.

[17] Footnote: Bingham's "Residence of Twenty-one Years in the Sandwich Islands," pp. 482-3, 527-8.

[18] Footnote: The song and dance, the robber's art, and the secret dialect.

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Chapter 15 PUAAIKI (Bartimeus) HIS APPOINTMENT AS DEACON HIS OFFICIAL LICENSE TO PREACH

Diligently availing himself of the means of grace, and by the aid of the divine Spirit growing in knowledge, experience, and the power of persuasion, Bartimeus was, in the time of the great revival, chosen and set apart as one of the deacons of the church at Wailuku.

In the higher duties of this office, he labored "in word and doctrine" as a useful coadjutor in church discipline and the care of the flock. "Grave, not double-tongued, not given to wine, not greedy of filthy lucre," "the husband of one wife," "holding the mystery of faith," he used "the office of a deacon well," purchased to himself "a good degree," and exhibited " great boldness in the faith which is in Christ Jesus." The young he affectionately invited and urged to come to that Saviour who, he showed them, manifested great kindness and condescension, took young children in his arms and blessed them, and said, "Suffer the little children to come unto me, and forbid them not; for of such is the kingdom of heaven." The aged, who heard him with pleasure, he patiently and earnestly instructed in the leading doctrines of the Bible. And to parents, whether in or out of the church, in enforcing parental duties which were often 98

neglected or but poorly performed, his fervent language was, "Awake, I beseech you, to consider the value of the soul; cry mightily to God on behalf of your offspring, 'bone of your bone, and flesh of your flesh.' Walk before them uprightly. Teach them to fear God, to hate and avoid sin, and to go to Christ for pardon and eternal life. Do all you can to save them from perdition, lest God require their blood at your hands."

As a humble and useful officer in the church, he had the happiness to be associated for several years with a true yokefellow of kindred spirit, physically and in business matters superior, and in intellectual powers and moral qualities nearly equal. This was Hawaii, an "aged disciple," who, in his boyhood, had seen Captain Cook the discoverer, and after a half century, embraced the gospel; in 1833, united with the church; at the age of sixty, became a good reader; and still later, a dignified, affectionate, impressive speaker, and an active, a devoted, benevolent fellow-helper to the truth. His welldirected exertions to infuse a healthful energy into the congregation, and his faithful services as a church officer, were not less valued than those of Bartimeus. This veteran, "born out of due time," running like him, with buoyancy and patience, the Christian race, with silvered locks, passed the limit of "threescore years and ten," and almost simultaneously with Bartimeus, reached the goal. " Lovely and pleasant in their lives, in their death they were not far divided."

About a year after Bartimeus' appointment, the scripture translations being completed, the entire Bible was, in 1839, put into the hands of the nation - the great source from which he, as a "man of God," was so "thoroughly furnished" for his work. He was still eager to improve himself as well as others, and in connection with a class under training to be helpers, he, while a 99

deacon, was further instructed by the missionaries in the elements of moral science, church history, and theology.

In 1841, sustaining a public examination at Wailuku as to his acquaintance with Christian theology, ecclesiastical history, experimental religion, and his desire to preach the gospel, he was officially licensed for that purpose. This honor and trust he received with apparent lowliness, and a grateful desire to be more active and useful in the Master's cause. On this occasion, in which his fellow-Christians rejoiced, he delivered a short and interesting discourse.

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Chapter 16 PUAAIKI (Bartimeus) HIS LABORS AS AN EVANGELIST REMOVAL TO HONUAULA FINAL VISIT TO WAILUKU HIS DEATH

With ardor and fidelity, Bartimeus, in various ways and places, exercised his gifts about two and a half years as a publicly accredited preacher of that gospel which he had long loved, and often before proclaimed; but whether from modesty, humility, or as the best means of gaining acceptance, he, in his public efforts, preferred a humbler station than a pulpit; and probably, as it may be said of Christ and Paul, he never ascended a pulpit to plead with God or with sinful dying men.

Payson pleaded best perhaps below the pulpit. Regarding himself as a sinner, and relying alone on the merits of Christ for justification, Bartimeus was distinguished for uniform humility, notwithstanding the deference of the people, the esteem of his brethren, the confidence of the missionaries, and the respect of the chiefs, that were shown him.

Residing chiefly at Wailuku for some two years, he itinerated and preached at many villages around the island, generally about three Sabbaths in a month at out-stations from five to twenty miles distant. In his last preaching tour around 101

Maui, he was associated with David Malo, a licensed useful preacher, the author of a sermon on Psa. 14:1, against atheism, published by the mission in Ha- waiian, with the sanction, and at the expense of the American Tract Society. This intelligent and judicious native commends with admiration his blind companion's addresses to the people, who readily assembled, in the different villages in their course, to hear the word and receive the kindly aloha or salutations of the preachers.

As was natural one who at middle age began to turn away from dark heathenism, who was still unable to read, and had no possible access to rich libraries, Bartimeus felt great dependence on his ear, or the hearing of missionary preaching and teaching. He loved, moreover, the society of the missionaries and his native Christian brethren, and could hardly be induced to be absent from them for a period longer than three or four weeks. Though preaching at a distance, he frequently returned to them to spend a Sabbath at Wailuku, pleasantly saying, "I have come back to recruit my stores."

In the early part of 1842, our collective mission, speaking of three native assistants, say, "Bartimeus the blind preacher of Maui is regularly licensed as a preacher, and labors both abundantly and successfully in the wide and destitute regions of that island. David Malo also labors a considerable portion of his time as an evangelist. He is an able and successful preacher.

There is another on the island of Oahu, in the district of Waianae, who is entirely devoted to the work of preaching, and is very acceptable to the people." Missionary Herald, vol. xxxviii., p. 473.

As a preacher generally solemn in his manner, Bartimeus made free use of the very language of Scripture with striking appositeness, quoting verbatim, and often book, chapter, and 102

verse, with great accuracy and astonishing facility. The versesystem, so useful to the Hawaiians, of committing to memory a verse a day of the sacred oracles, and reciting seven verses a week at the Sabbath-school, doubtless contributed materially to his familiarity with the Bible, and his readiness to aid in Sabbath-school labors, and more generally to instruct and guide those who were ready to hear him. The themes he chose for his discourses were important, of considerable range and variety, judiciously selected in reference to time and place, and well adapted to the wants of his hearers. Dealing closely with the conscience, he aimed with a true eloquence, "as a workman that needeth not to be ashamed," so to divide and apply "the word of truth" as to rouse the careless and hardened, rebuke the erring, guide the inquiring, stimulate the drooping, and to edify the humble and believing, as if it were daily his sincere and accepted ejaculation to the divine Spirit, "0 teach me that divinest art, To reach the conscience, gain the heart, And train immortals for the skies."

A brief report of one of his discourses, by Rev. Mr. Clark, who heard him at a series of meetings at Wailuku, January, 1843, and soon after became the pastor of the church there, which spontaneously assumed his support, will further illustrate the character of his preaching and eloquence.

"He was called upon to preach at an evening meeting. His heart was glowing with the love of souls. The overwhelming destruction of the impenitent seemed to be pressing with great weight upon his mind; and this he took for the subject of his discourse at the evening meeting. He chose for the foundation of his remarks, Jer. 4:13: 'Behold, he shall come up as clouds, and 103

his chariots shall be as a whirlwind.'

"The anger of the Lord against the wicked, and the terrible overthrow of all his enemies, were portrayed in vivid colors.

He seized upon the terrific image of a whirlwind or tornado as an emblem of the ruin which God would bring upon his enemies. This image he presented in all its majestic and awful aspects, enforcing his remarks with such passages as, 'He shall take them away as with a whirlwind, both living, and in his wrath.' Psa. 58:9. 'And your destruction cometh as a whirlwind.' Prov. 1:27. 'And the whirlwind shall take them away as stubble.' Isa. 40:24. 'Behold, the whirlwind of the Lord goeth forth with fury, a continuing whirlwind; it shall fall with pain upon the head of the wicked.' Jer. 30:23. 'For they have sown the wind, and they shall reap the whirlwind,' Hos. 8:7; Nahum 1:3; Zech. 7:14; and other passages in which the same image is presented, always quoting chapter and verse.

"I was surprised to find that this image was so often used by the sacred writers. And how this blind man, never having used a concordance or a reference Bible in his life, could, on the spur of the moment, refer to all those texts, was quite a mystery. But his mind was stored with the precious treasure, and in such order that he always had it at command. Never have I been so forcibly impressed as while listening to this address, with the saying of the apostle, 'Knowing therefore the terror of the Lord, we persuade men;' and seldom have I witnessed a specimen of more genuine eloquence.

"Near the close, 'Who can withstand,' says he, 'the fury of the Lord, when he comes in his chariots of whirlwind? You have heard of the cars in America propelled by fire and steam - with what mighty speed they go, and how they crush all in their way; so will the swift chariots of Jehovah overwhelm all his 104

enemies. Flee to the ark of safety.'"[19] The Rev. Mr. Armstrong, who had been several years pastor of that church, says of Bartimeus, "He was my true yoke-fellow in preaching Christ over the wild wastes of East Maui, for five years. Often, while listening with exquisite delight to his eloquent strains, have we thought of "Wirt's description of the celebrated blind preacher of Virginia."

At length, in February, 1843, Bartimeus, receiving a somewhat more specific charge, was stationed as an evangelist at Honuaula, the southernmost part of Maui, in accordance with the repeated solicitations of the church at that place, and the people in that vicinity, who had heard him often, and highly esteemed him, and among whom certain Romanizers were trying their mysteries. There, twenty miles from Wailuku, and thirty south-east from Lahaina, in the public sanctuary, by the wayside, and from house to house, he diligently held forth the word of life to win and save his dying "kindred according to the flesh."

In the summer he visited Rev. Mr. Green, then a pastor of a church at Makawao, and assisted in labors preparatory to the communion, as he sometimes did at other places. He also visited Wailuku as Rev. Mr. Clark came there to take charge of the church and station; and then returned to his post for his last public labors. Of this brief period, Mr. Clark gives the following gratifying testimony, un- der date of Wailuku, December 14, 1843: "He spent a week or two in this place after my arrival here, was present at our church meetings, and assisted with his advice in some cases of discipline. He returned to Honuaula, in time to in the services preparatory to the Lord's supper in that place on the third Sabbath in July. I here met him again, and found him as 105

ever, about his Master's work. The kingdom of God seemed to occupy his whole thoughts. His prayers and exhortations were full of unction, and added much to the interest and profit of the meetings on that occasion. He, if no other one present, held communion with the Saviour in the solemn ordinance. I left him, after the Sabbath, to continue his labors in that place, to watch over, and feed the flock with the bread of life. He soon transmitted to me, at my request, the names of a large number of persons who were professing to be on the Lord's side, and were seeking admission to the church." Rev. J. S. Green's Notices of Bartimeus, p. 31.

He had witnessed and labored through one of the most remarkable revivals in modern times, extending through the nation, where in the latter half of his life, Christianity had displaced a barbarous heathenism. At this period there were, in the collective Protestant churches of the Sandwich Islands, 23,804 communicants reported in good standing; a portion of whom, as well as of those admitted later, it is believed had been led to Christ, and others greatly benefited by his labors.

But notwithstanding his hopeful present and prospective success in the new and wide field assigned him, he was soon arrested by disease; and leaving his appointed station, was removed to Wailuku, that he might receive better attentions and medical aid, and renew for a season the pleasure of peaceful intercourse there with his loved Christian associates. He had reached the age of fifty-eight. He did not much expect to recover, though to others his complaint - an affection of the stomach and diaphragm - did not seem alarming. Hawaiians appear often to yield up too soon to attacks of disease, and not unfrequently sink even under influenza. Mr. Bailey, the principal of the Female Seminary, rendered him what medical aid he 106

could give; and he was partially relieved, so that on the 9th of August, he united in the public and joyful thanksgivings of the nation for the restoration of the sovereignty of the islands to their rightful king, after the seizure by Lord Pawlet. But he soon grew feeble again. Without impatience or murmuring; and often speaking from the heart of the things of the kingdom of God to his Christian friends who visited him, he, in a few weeks, became quite prostrate, and by the middle of September seemed "nigh unto death." Uniformly taking a low estimate of himself and a high estimate of the ways of God, he said, in his affliction, "I am in a good school, but I am a dull scholar."

To the missionary who inquired of him how he felt in view of another world, he modestly and tenderly replied, "Aole paha makaukau - ua nui loa kuu hewa: Not perhaps prepared - my sins are very great." But being reminded of the full atonement, he manifested his undiminished love to the Saviour, and his unshaken trust in his all-sufficiency; and though sensible of his own entire unworthiness, he remembered the cross - looked upward with hope, and expressed the joyful expectation of meeting his Redeemer in a world where sin and pain and death could never enter. Grace, that had rescued, sanctified, and borne him thus far, sustained him as he was stepping down into the valley of the shadow of death. His conversation was in heaven.

Calmly and peacefully he leaned upon his Saviour, whom for twenty years he had endeavored to serve; and on Sabbath evening, September 17, 1843, he surrendered his liberated spirit into his gracious hands.

He opened his eyes on the glories of eternity, and was that day, we trust, admitted into paradise as a part of the Redeemer's purchase, and a trophy of missionary toil.

"What a change had been wrought in him by the grace of 107

God, through the power of his gospel! A dark-hearted, stupid, polluted, deluded, and confirmed heathen idolater, transformed into an enlightened, ardent, sanctified, disenthralled, firmly established worshipper of God, a faithful disciple, a meek and humble servant of the church, and an acceptable minister of Christ, loved and admired by those who knew and heard him, and lamented by many of all classes, who could hear him no more on earth! To God alone, and for ever, be the praise.

A large concourse, including many converted natives, laying deeply to heart the sentiment, "A good man - a great man in Israel, is fallen" attended his funeral as sincere mourners. A sermon was preached on the occasion, from the exulting language of Paul, "For we know that if our earthly house of this tabernacle were dissolved, we have a building of God, an house not made with hands, eternal in the heavens." 2 Cor. 5:1. His brethren, with tender, believing hearts, and gentle hands - so different from the customs of former days - laid his earthly tabernacle in the grave of the faithful, to be "raised in power" at the last trump.

In the life of this convert from Paganism, what a conclusive argument is furnished for the value of the Bible, the truth of Christianity, and the efficacy of the preached gospel! How forcibly illustrated is the truth, that "The law of Jehovah is perfect, converting the soul; The testimony of the Lord is sure, making wise the simple."

And is it not manifest that what was done for Bartimeus to bring him to Christ, needs essentially to be done for every idolater on earth, who might also find and embrace him, and that the aggregate results of such a work would be immeasurable?

Let this triumph of divine grace encourage the friends of Christ to seek among the impenitent in Christian communities, and 108

among the dying heathen nations, lost and neglected souls, whom the Lord will make his own, and gather as his jewels in the day of glory.

[19] Footnote: "Notices of the Life, Character, and Labors of the late Bartimeus L. Paaaiki, by J. S. Green, Lahainaluna," p. 29.

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Chapter 17 THE GREAT AWAKENING THOUSANDS TOUCHED BY GOD 1837-1841 In the beginning the spiritual skies over the Hawaiian Islands were dark and without form and void.

The Creator of the Universe looked down upon the native Hawaiians and said, "I want an eternal people from among them for my glory."

Then He said, "Let there be light" and the light of the Son began to shine it's rays upon the people as the early morning light of dawn. The system of the native "kapu" [forbidden] and the priests and idols fled from His light for they were of the darkness.

Sending forth His angels, He instructed them to awaken His people to follow His command to "Go ye forth into all nations and proclaim the Good News of His Son." Many heard that call to the Hawaiian Islands. They came not knowing what to expect.

The Creator of the Universe then said, "This people have no written language. Instruct my servants to create one so those that come to me will be able to read my word. So His servants came and created a written language and established schools all over the islands so the people could read.

Time went on and the Creator, knowing that the times of man are limited, poured out His Spirit upon all in the Islands and many thousands heard His voice in their hearts. The light of the Son was now shinning brightly as His servants gathered those 110

who would live eternally with the Creator.

The Creator knew the wickedness of the world was standing at the door to the Islands waiting to swallow up the people of His calling. He knew also of the coming plagues that so many would die from. He knew that the love of money coming to them would harden their hearts.

The evils came and the plagues came and the love of money grew in men's hearts but by then the Creator had already harvested an eternal people from among the native Hawaiians for Himself, to live with Him, forever, and ever, and ever.... No man can snatch them from His hand.

QUOTES: Note: All page references below are from the original editions.

Early in 1838 Mr. Coan went through Puna, holding protracted meetings at different points, and under almost every sermon fearfulness took hold on sinners. Again he writes: "January 29. - "At the first village the Holy Ghost fell on many that heard the word, and they left all and followed from place to place, weeping as they went. I should hardly dare tell my brethren generally what I saw in Puna. Some would call it Methodism, some fanaticism, wildfire, etc. I call it the power, of God unto salvation, for I felt it in my soul before it fell upon my congregation. And it fell upon them under the most bold and searching and simple truth which I could present to their minds, and as the most unequivocal answer to prayer."

- Titus Coan, Hilo - "Titus Coan A Memorial" pg 44 "The scene was such as I had never before witnessed. I stood dumb in the midst of this weeping, wailing, praying multitude, 111

not being able to make myself heard for about twenty minutes."

- Titus Coan, Hilo - "Life In Hawaii" pg 50 "Time swept on; the work deepened and widened, Thousands on thousands thronged the courts of the Lord. All eastern and southern Hawaii was like a sea in motion. Waimea, Hamakua, Kohala, Kona, and the other islands of the group, were moved...."

- Titus Coan, Hilo - "Life In Hawaii" pg 48 July 3, 1838. - "Sabbath was a glorious day here. I baptised and received seventeen hundred and five to this church. Yesterday I spent the afternoon in baptizing the children of the church, several hundreds in number. Sinners are coming in from Kau and all parts of Hilo and Puna, and hardened rebels are constantly breaking down."

- Titus Coan, Hilo - "Titus Coan A Memorial" pg 46 "Until wicked and infidel foreigners came among them, a Hawaiian could hardly be found who would deny the existence and character of the true God, or the truth of the Bible revelation."

- Titus Coan, Hilo - "Life In Hawaii" pg 253 Some of the congregations were immense. That at Ewa was about four thousand in number. Honolulu had two congregatious, 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.

- Rufus Anderson "History of the Mission" pg 144 "The missionaries at all the stations, standing, as it were, 112

between the living and the dead, with the scenes of eternity before them, and seeing many thousands of the people ready to hear and inquire, insisted largely on the cardinal points, the ruined condition of the sinner and his exposure to everlasting death; the utter inexcusableness of his continuing his rebellion against God; his need of justification through the righteousness of Christ; the freeness and fullness of redemption through his blood; the duty of immediate repentance and faith as the condition of pardon; the necessity of the aid of the Spirit of God in the work of regeneration and sanctification; and the importance of immediate submission to his guidance, teaching, and commands. The gracious visitations of the Spirit of God from on high, which at this period were joyfully hailed at all the stations, as wonderful and glorious, as the expected answer to united prayer, the expected blessing on the means which the Lord of the harvest had most specifically and peremptorily enjoined, led, we believe, unusual thousands to crowd the doors of the sanctuaries, where they were addressed with unusual earnestness, and where the united cry of many ascended to heaven. With thousands the missionaries held personal conversation, endeavoring to know their thoughts and their state, and to lead them to Christ or to confirm them in faith and hope.

Examining great numbers, and selecting such as appeared to be born of God, they propounded them for admission to the church, and after some probation, usually two or three months, baptized those who in the judgment of charity were the true disciples of Christ. In midsummer, it was found that the aggregate additions to the churches were equal to the three thousand added at Jerusalem on the day of Pentecost, and the two thousand immediately after, and that 2400 more had also been propounded for admission."

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- Bingham (Oahu) - "Residence of Twenty-One Years" pg 521 From letter by A. Bishop, Oahu 1838: "Our congregation has increased to about four times its former number. About one thousand was the former number of regular hearers. We have now, perhaps, four thousand on the Sabbath morning, but not that full amount in the evening service. We have laid aside the use of our chapel, and built a large lanai, or shelter, where we meet in fair weather which is with us the greater part of the year. The lanai is one hundred and sixty-five feet long and seventy-two feet wide and is filled by the crowd who mostly sit upon the ground in a compact mass."

- "Pilgrims Of Hawaii" pg 161 From letter by Mr. R. Armstrong, Wailuku, August 4, 1838: "My public labors during the past year have been more abundant than they have any previous year of my missionary life. From last January till May first I attended more than twelve meetings a week, besides almost constant conversation with individuals in private. Indeed, many days, I have been so pressed from daylight in the morning till late at night as scarcely to allow me time to eat, or spend half an hour with my family."

- "Pilgrims Of Hawaii" pg 163 From letter by W. P. Alexander, Waioli, Kauai, August 25, 1838: "The showers of blessings which have been refreshing the garden of the Lord in these islands of the sea, have not been withheld from our field. I have never before witnessed among the people so earnest an attention to the means of grace and so deep concern for the salvation of the soul."

- "Pilgrims Of Hawaii" pg 164

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From letter by D. Baldwin, Lahaina, August 17, 1838: "I will attempt to give you a brief account of what God has been doing for us, though I feel that neither tongue nor pen can tell what our eyes have seen and our hearts have felt. Such scenes were never intended to be fully described here on earth. It will be enough that they will be fully and perfectly unfolded at the great day when the secrets of all hearts shall be made manifest and we shall be prepared to unite with angels in joy unspeakable and in giving all the glory to God. Our protracted meeting commenced March 7th. The interest we had observed among the people previous to the meeting now became more general, and the cases of decided conviction or awakening began to multiply. Indeed the little cloud had already spread till it seemed to rest over the whole population. There seemed to be an awe over the whole. During the week of the meeting all business was, as if by instinct, suspended. Even the work of preparing their food, to which hunger prompts, was not attended to. It was observed that no fires for cooking were kindled in all the place, a change which positive orders from their chiefs would hardly have effected at any other time. The whole population seemed, during the week, to view the time as a Sabbath and, to our view, even the hardest seemed to have some sense that God was near. Those were days of awful solemnity to us. We had heard of His pouring down the Spirit on parts of Hawaii, and now we saw Him advancing in majesty toward us.

We bowed down in earnest before Him, entreating Him not to pass by without giving us a shower of blessing. Our congregations had increased in size before the protracted meeting. The house was almost always crowded to excess.

Probably two thousand were generally present, while many went away who could not gain admittance, and more deep 115

solemnity, stillness, and fixed attention could never be found in any part of the world. 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 whole fifteen years that the Gospel had been preached at this place, were now seen there in tears, melting down under the power of omnipotent truth."

- "Pilgrims Of Hawaii" pg 165 From letter of H. B. Hitchcock, Kaluaaha, Molokai, November, 1838: "Several of the native brethren were sent out to the outstations to converse with the people and they were astonished to find that the Lord had preceded them and had inclined the hearts of many to attend to His word. They were absent one week and returned little less surprised at the power and goodness of God, than were the disciples when they exclaimed: "Lord, even the devils are subject unto us through thy name!" This visit of these brethren to the distant places of the island had a very beneficial result. Besides the protracted meeting at the station I have held two others, one at Halawa, an outpost twelve miles northeast of Kaluaaha, the other at Kalamaula twenty miles west. Both were solemn sessions and the Holy Spirit was present at Halawa in a most evident manner. From the commencement the people seemed prepared to believe the word and every successive sermon seemed to increase the fears of sinners and to make them the more earnest in inquiring for salvation. No means but the naked sword of the spirit were resorted to on this occasion and yet there seemed to be scarcely an unconverted sinner in the assembly, which averaged during the meeting between four and five hundred. Never did I witness a more fixed and anxious 116

attention to the word of God." - "Pilgrims Of Hawaii" pg 169 Lahaina, January 7, 1839. Rev. D. Baldwin writes: "The meeting house on the Sabbath for two months past has been excessively crowded. We reckon that above two thousand may find room in the house. During November we were in the midst of shipping season, and yet that was the time when our congregations became more thronged, which was a matter of astonishment to the people. Not less than twenty ships were at anchor most of that month and yet a pious stranger remarked to me that the market was the solitary place, and the temple of God the crowded place, a thing which had never before been so seen in Lahaina."

- "Pilgrims Of Hawaii" pg 169 From letter by H, Bingham, Honolulu, April 26, 1838: "The Spirit of God is showered down upon the whole extent of the Sandwich Islands and those of us who have seemed to think the Gospel could hardly gain a lodgment in the heart of this people because of their alleged stupidity, or ignorance, or want of conscience, are now constrained to admit that they can be as readily affected by the Spirit of God as any class of men with whom we have been acquainted. The protracted meeting here about the time of Nahienaena's funeral appears to have been crowned with many fruits."

- "Pilgrims Of Hawaii" pg 171 From letter by Titus Coan, June 6, 1839: "Since July last the pastor has made five separate tours through Hilo and Puna, holding numerous protracted meetings and preaching from twenty to thirty times a week. These labors have been prosecuted from village to village and from house to house 117

by night and by day. I suppose the great numbers added to our church is what staggers the faith of many. A beloved missionary sister in writing to us on this subject says: "If there were only a few hundreds we could believe, but there are so many it spoils it all." That was a frank and honest confession. The fact is that the church is not prepared to see great things in the conversion of the heathen. Missionaries themselves are not prepared for it.

At Kohala I spent one week in company with Brother Lyons and Brother Bliss in attending a series of meetings. A large and solemn concourse of people assembled from day to day and in increasing numbers to the last. God was there. His spirit breathed upon the slain. There was a shaking among the dry bones. The presence of the spirit was indicated by the fixed eye, the gushing tear, the quivering lip, the deep sigh, and the heavy groan, God was there and the people were moved at the presence of the Lord of the whole earth. God was there. His power was felt. His arm was seen. His voice was heard. His thunders shook the hosts of hell. He was there and none but a sleeper could fail to see it - none but an infidel could deny it.

Pipes like the "books of those who used curious arts," were brought in great numbers and burnt, and most of the plantations of tobacco in Kohala were destroyed."

- "Pilgrims Of Hawaii" pg 172 IN CONCLUSION: "Here a great multitude just recovered from the darkest heathenism, a multitude, such as Christ once fed by his miraculous power, having heard his glorious Gospel, often unite in commemorating the dying love of Him who made and who has redeemed the world."

"In coming to the close of twenty-one years from the 118

abrogation of the ancient tabus, and the 21st year of the mission, we are called to notice what the Lord had done for the nation in respect to government, education, morals, and religion. The constitution and laws, the production of a people so recently barbarous, whose first lessons in their own language had been printed but eighteen years, may be referred to as a monumental record of advancement. The Bible entire, printed in two editions of 10,000 copies each, and welcomed by the nation, as another: six boarding-schools, 12 station schools and 357 common-schools, embracing 18,000 scholars, as another; and as another still, the establishment and enlargement of eighteen churches to be the light and glory of the land. How wonderfully does the grace of God rear his spiritual temple in the Sandwich Islands, by the influences of his Spirit copiously shed down on the nation, and thus through the divine Word bring into his visible kingdom and to his ordinances so large a proportion of the population during the last four years of the history of the nation and of the mission. Not less than 20,000 were, in this period, added to our churches, all of whom, at the time of their admission, were regarded by the missionaries and their native Christian friends, as hopeful converts and disciples of Christ.

Should we suppose that through haste or error one-fifth of the whole had entered the church unworthily, it may be added that three or four thousand more not then baptized, considered themselves as converts, and were subsequently admitted."

"Though the American missionaries entered on their work at the islands more than forty years subsequently to the discovery

by Capt. Cook and the death of that navigator, numbers of the Hawaiian people who were contemporary with him, lived on amid the ravages of war and pestilence, to hear of the great salvation from the lips of the missionaries, and some even to 119

see the great revival of 1837 - 1840. Bending with age, with locks silvered or whitened for the grave; those who saw the wars of Kalaniopuu, Kahekili, and Kamehameha, and the slaughter of human victims on the altars of superstition, and were surrounded by those by whom multitudes of helpless infants suffered a violent death, now came to the altar and temple of the living God, and though their eyes were growing dim with the dust of years, and the days of their probation about to close for ever, they now, with wonder, saw a glorious light, as they were taught to look up to the Lamb of God. As they looked around on the state of society to mark the contrast with that of their early days, they beheld thousands of children now connected with Sabbath and other schools, provided by missionary, parental, and governmental care, and groups of them here and there singing "Hosanna" in the temple. The age of darkness, of wars, of infanticide, and of human sacrifices, had passed away, and the age of schools, of wholesome laws, of Bibles, of spiritual sacrifices, and revivals, had come."

- Bingham's "Twenty-One Years In The Sandwich Islands" pg 576-78 The following table will show the additions to the churches during the four years ending June, 1837-1840.

1837 1838 1839 1840 Islands Stations 5 18 69 20 Kauai Waimea Koloa 10 37 15 Waioli 10 38 9 Waialua 8 127 202 174 Oahu Ewa 10 329 742 174 Kaneohe 8 43 85 59 Honolulu-1 14 134 390 275 Honolulu-2 49 672 438 14 59 59 Molokai Kaluaaha Lahaina 6 2 131 131

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Maui

Lahainaluna Wailuku Hana Kailua Hawaii Kealakekua Kohala Waimea Hilo Total

20 3 200 192 62 58 29 62 92 372 4 81 262 385 629 149 80 21 2,600 2,300 419 23 639 5,244 1,499 159 4,973 10,725 4,179 11

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"Controversies among Christians always sadden me. Our warfare is against sin and Satan; and Heaven’s 'sacramental host' should never fall out by the way, or spend an hour in their conflict with Hell in fighting with one another."

"Grasping and defending vital truths, and allowing kind and courteous discussions of outward forms, the whole Church of Christ should clasp hands and march shoulder to shoulder against the common foe. The many and different church organizations, with their external rites, rules, and preferences, never offend me where there is 'the unity of the spirit in the bonds of peace.' All Christians are bound by the supreme law of heaven to love one another, not to bite and devour nor to indulge in 'envy and strife.' " "We wish to be liberal and to labor in loving harmony with all who love our Lord and Saviour, and who pray heartily for His coming and kingdom, but we pity all who are exclusive, and who vainly set themselves up as the only true Church."

- "Life In Hawaii" pg 90 "Our Hawaiian churches are not called Episcopal, Presbyterian, or Congregational, or by any other name than that of the Great Head, the Shepherd and Bishop of souls. We call them Christian churches."

- "Life In Hawaii" pg 139 121

Other Books Restored And Available At The Titus Coan Memorial Library Website A Project Of Helps Communications NOTES: The below books are all available to read as a Web Version online.

Downloadable FREE in PDF, EPUB(Google, etc), MOBI(Kindle format) or AZW3 (Newer Kindles Only) [Click the Title]. "[PB]" Available in Paperback for a nominal cost at Helps Communications from this collection.

The TC-LIB Collection HAWAIIAN MISSION OVERVIEW AND BOOKLIST: Historical Sketch Of The Hawaiian Mission (1869 ed.) - By Samuel C. Bartlett, D.D. This short book is an overview of the Christian mission to the Hawaiian Islands (Sandwich Islands) from 1820 to 1870. It also includes short sections on the missions to Micronesia and the Marquesas Islands. The missions were coordinated and supported by the American Board of Commissioners for Foreign Missions (A.B.C.F.M.). It also briefly touches upon the influence of the Roman Catholics, Mormons and the Reformed Catholics (England).

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Included at the end is a booklist of restored texts relating to the Hawaiian mission and Hawaiian history during the 1800's.

BY OR ABOUT TITUS COAN: [PB] Life In Hawaii - By Titus Coan Autobiographical journey of missionary life and labors of Titus Coan (1801-1882) in Hawaii, 1835-1881. Much of Titus Coan's missions life was spent in and around Hilo, Hawaii on the Big Island. Besides a stunning record of the "Great Awakening" of the Hawaiian people to Christianity, the book gives vivid descriptions of the native Hawaiian people, their culture, the beauty of the land, volcano's, tsunamis and earthquakes.

[PB] Titus Coan / A Memorial - By Lydia Bingham Coan Biography of the journey of the missionary life and labors of Titus Coan (1801-1882) in Hawaii, 1835-1881. Book was written by his wife after his death. Much of Titus Coan's missions life was spent in and around Hilo, Hawaii on the Big Island. Besides a stunning record of the "Great Awakening" of the Hawaiian people to Christianity, the book gives vivid descriptions of the native Hawaiian people, their culture, the beauty of the land, volcano's, tsunamis and earthquakes.

Titus Coan: Missionary And Explorer - By Simon James Humphrey, D.D. A very short book about a man's missionary life and labors in the Hawaiian Islands. This book is a description of Titus Coan's life as a missionary and explorer as well as excerpts during what is known as The Great Awakening. The quotes from Titus Coan himself make this book especially vivid and challenging.

The author was a member of the American Board of Commissioners for Foreign Missions 123

[PB] Adventures In Patagonia - By Titus Coan Titus Coan - Autobiographical journey of Titus Coan's early missionary life and labors in Patagonia (Southern S. America) with vivid descriptions of the land and indigenous people and cultures in the early 1800's. Book was written by him in his later life. The book contains add-ons of subsequent missionary efforts in the area as well. Coan soon after spent the rest of his life as a missionary in Hawaii.

OTHER MISSIONARIES (And native testimonies): [PB] A History Of The Sandwich Islands - By Sheldon Dibble A very detailed account of the History of what was in the 1800's known as the Sandwich Islands (Hawaiian Islands) starting from ancient history through 1843 along with an insightful overview of the American missionary history in the islands from 1820 to 1843. This book is somewhat written in narrative form making it not only informing but enjoyable to read. Also has a chapter on what is known as the "Great Awakening" revival in the late 1830's where thousands of native Hawaiians fell under deep conviction and converted to Christianity.

Bartimeus of the Sandwich Islands - By Hiram Bingham The true story of a man who lived the first part of his life as a primitive blind native Hawaiian. He was exposed to the Gospel through the work of the early missionaries in his adulthood and became one of the most well known native preachers of his time. (early 1800's) [PB] Duty To Evangelize - By The Hawaiian Islands Mission Originally published in 1836 as "The Duty of the Present Generation to Evangelize the World: An Appeal From The 124

Missionaries At The Sandwich Islands To Their Friends In the United States" A short book published by the early Christian missionaries to the Hawaiian Islands. A modern day epistle on the duty to evangelize and obey the last command of Jesus while on earth.

This book has some very clear and convicting insights into the Christian's life of obedience to the Master and was compiled from the participation of multiple missionaries to the Hawaiian Islands. The following year (1837) revival broke out all over the islands for three years with over 20,000 added to the churches.

Hawaii Under King Kalakaua - From Personal Experiences Of Leavett H. Hallock (1911 ed.) - By Leavett H. Hallock A Tourists View Of Hawaii In 1878 A short book chronicling the travels, experiences and insights of an American who visited the Hawaiian Islands in 1878. His writing is a refreshing breath of air. The last chapter is situated in Hilo, Hawaii Island and captures his experience staying for several days with famous missionary, Titus Coan who was stationed there. Although he did meet once with Kalakaua, the name in the title is a time reference.

[PB] History of the Mission to the Sandwich Islands - By Rufus Anderson An extensive history of the Christian Mission to the Hawaiian Islands. This book covers not only the history of the missionaries but the development of the Hawaiian government and people from 1820 - 1870. Written by Rufus Anderson who was secretary of the American Board of Commissioner for Foreign Missions.

Kapiolani The Heroine Of Hawaii - By Rufus Anderson A short book published originally in 1866 on the life of 125

Kapiolani, a native Hawaiian chiefess whose life was impacted dramatically by the early Missionaries to the Hawaiian Islands and the Gospel of Jesus Christ. She is most well known for her open challenge of "Pele," the Hawaiian goddess of the volcano.

[PB] Life And Times Of Lucy G. Thurston - By Lucy G. Thurston Missionary life and labors in Hawaii with vivid descriptions of revival, Hawaii's land and people in the 1800's. Lucy Thurston and her husband (Asa Thurston) were among the first Christian Missionaries to the kingdom of Hawaii (1820). Much of this book is compiled from her letters and journals making this a very personal overview of her life as a missionary for over 50 years.

[PB]Luther Halsey Gulick (Missionary In Hawaii, Micronesia, Japan, And China) (1895 ed.) - By Frances Gulick Jewett An intimate insight into the life of missionary to Hawaii, Micronesia, Japan and China in the 1800's. Luther Halsey Gulick was a second generation missionary being the son of early missionaries to the Hawaiian Islands, Peter and Fanney Gulick and as such was born in the Islands as a Hawaiian citizen. His first assignment was to Panape in Micronesia and then back in the Hawaiian Islands. He and his wife later joined others in Japan and China.

Memoir Of Keopuolani - Late Queen Of The Sandwich Islands - By William Richards A short book and biography of Keopuolani, a wife of Kamehameha I, the chief on Hawaii Island that conquered and unified the Hawaiian Islands into one country and became it's king. Keopuolani was one of his wives and queen of Hawaii.

Her story is one of transformation from idolatry to Christianity.

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Book was written in 1824 by an early missionary to the Kingdom of Hawaii.

[PB] Memoirs Of Heneri Opukahaia (Henry Obookiah) A Native Hawaiian 1792-1818 - By Edwin Welles Dwight Heneri Opukahaia (Henry Obookiah) was a young native Hawaiian boy who ended up his short life on the east coast of America. His story is one of transformation from idolatry to Christianity, from native life in the Islands to a civilized gentleman and minister of the Gospel. One which inspired the missionary companies that first left for Hawaii.

[PB] Pilgrims Of Hawaii, The - By Mr.&Mrs. Orramel Gulick Written by the children of missionaries who were sent to the kingdom of Hawaii, this book is a stunning record of the "Great Awakening" of the Hawaiian people to Christianity. The book gives vivid descriptions of the native Hawaiian people, their culture and government, and the beauty of their land. Many of these descriptions are found in the letters and journal entries of many missionaries which make up much of this book.

[PB] Residence of 21 Years - Sandwich Islands - By Hiram Bingham Missionary life and History in Hawaii (1820-1841) with detailed descriptions of revival, Hawaii's land and people in the 1800's. Hiram Bingham was among the first Christian Missionaries to the kingdom of Hawaii and knew very well the kings and rulers of that country. A large volume of historical, geographical, and cultural history alongside the transformation of a nation in Christ.

[PB] Sketches Of Life In The Hawaiian Islands - By Laura Fish Judd Originally published in 1861 127

Laura Fish Judd, wife of Dr. Gerrit Judd, arrived in the Hawaiian Islands in the 3rd missionary company. Gerrit Judd was more and more involved in advising the government of the fledgling Kingdom of Hawaii and later was enlisted by the government in various high positions. This book written by her is compiled from journals, letters and personal insights into an intimate insider view of the workings of that government and the ongoing missionary effort that led to the transforming of that nation and people. It is an incredible detailed record into the development of the Hawaiian government from 1828 to 1861.

This later edition also contains footnotes by their son, Albert Francis Judd, and details from 1861-1880.

[PB] Vindication And Appeal - The American Mission In The Sandwich Islands - By William Ellis Originally published in 1866 (Hawaii Edition) After forty years of the American Christian mission to the Hawaiian Islands, some in Great Britain decided to establish a mission of the Church of England in conflict with the present American mission. William Ellis, an English missionary who worked with the American mission in the Hawaiian Islands writes a brilliant and exposing defense of the American mission and appeal to honor the unity of the faith of Jesus by not establishing a competing Church Of England mission in the Islands.

NOTE: The mini-books, "Bartimeus Of The Sandwich Islands", "Memoir Of Keopuolani" and "Kapiolani Heroine Of Hawaii" listed above are combined as a part of the book "Three Native Hawaiians" below.

[PB] Three Native Hawaiians (Keopuolani, Kapiolani & 128

Puaaiki) - Compiled By Paul D. Rapoza (Š 2016) with contributions by Hiram Bingham, William Richards, Rufus Anderson and others Keopuolani, Kapiolani & Puaaiki (Blind Bartimeus) - A Queen, a Chiefess and a commoner. This book is a compilation of short stories about the lives of three native Hawaiians who were born in the late 1700's and lived to see the rising of the sun of Christianity upon the native population. Two of them lived long enough to see the "Great Awakening" of the native population as the Spirit of God seemed to hover over the nation. Thousands of native Hawaiians became enlightened to the reality of the existence of God and salvation through His Son Jesus, the Christ (the Messiah). The last chapter on the "Great Awakening" has many quotes from various missionaries stationed in the Islands describing those awe inspiring times. (Late 1830's) HAWAIIAN HISTORY (Secular): [PB] A Brief History Of The Hawaiian People - By William DeWitt Alexander An enlightening history of the native Hawaiian people from pre1800's to 1899 inclusive of the development and character of the Kingdom of Hawaii from the 1700's through the changeover from kingdom to republic to annexation by the USA (late 1800's). This book was published by the order of the Board of Education of the Hawaiian Islands Government.

[PB] History Of Later Years Of The Hawaiian Monarchy And The Revolution Of 1893 - William DeWitt Alexander A very detailed history of later Hawaiian monarchs of the Kingdom of Hawaii (Lunalilo, Kalakaua and Liliuokalani) and extensive details on the events leading up to and establishing of 129

the Republic of Hawaii. In many ways this book is a continuation of Alexander's "A Brief History Of The Hawaiian People" but covers in much more detail the transformation of Hawaii from a Monarchy to a Republic.

Constitutions Of The Kingdom Of Hawaii (2017 ed.) Compiled By Helps Communications Staff A compilation of the Constitutions of the Kingdom of Hawaii in the 1800's. Contained in this book are the Constitutions of 1840, 1852, 1864 and 1887. This book has been published as a handy reference for comparison of the various constitutions.

Kalakaua's Tour Around The World (1881 ed.) - By P. C. Advertiser Co. A short book chronicling King Kalakaua's voyage around the world in 1881. Kalakaua was the seventh king of the monarchy ruling the Kingdom of Hawaii or the Hawaiian Islands. It is said that he undertook the arduous tour chiefly with a view to promote the re-population of his realm. This account gives the reader a certain flavor of the relationship and treatment of the many kings around the world at the time.

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