HISTORY OF THE HAWAIIAN ISLANDS – CHAPTER 10

1827 – Arrival of Roman Catholic Trusts – Their history – Reception – Policy Opinion of chiefs – Foreigners Spread of Protestantism – Boki's rebellion – 1829 – Conduct of the King – Legislation – Hostility of foreigners – Causes of Visit of U. S. ship Vincennes – Fatal expedition of Boki – Persecution of Papists – Liliha's attempt at revolution – Removal from office – Kuakini appointed Governor of Oahu – Jesuits sent away – Death of Kaahumanu, 1832 – Succeeded by Kinau – Kauikeouli assumes the government – His abolition of taboos – Effects – Reaction – 1834

The year 1827 is memorable for the introduction of the Romish mission, and the commencement of the fulfillment of the desire of Mr. Charlton, the founding of a rival faith; though, could he have foreseen in its results, the establishment of a French interest, which well nigh led to the supremacy of that rival nation, his jealousy would doubtless have created a coldness towards it, as great as at first his apparent cordiality. Its origin was as low as the measures to establish it were base and deceptive. After the departure of Boki from London, Rives, who had been dismissed from the royal train, went to France; there, by fictitious representations of his wealth and importance at the Hawaiian Islands, of the real condition of which the French were ignorant, having no intercourse at that time, he acquired notoriety, the greater, as it was supposed he had held a responsible office about the person of the sovereign. This he turned to his advantage, contracting for a large quantity of goods, which he was to pay for upon arrival at Oahu. Artisans and priests were advertised for, to go out under his patronage, and laborers to work upon his plantations. In July, 1826, Rev. John Alexius Bachelot was appointed Apostolic Prefect of the Sandwich Islands, by Pope Leo XII. Messrs. Armand and Short, with four mechanics, were to accompany him. Church ornaments, to the amount of several thousand dollars, were engaged, which, with the passage money, were to be paid for by Rives, at Honolulu. He took passage in another ship for the Pacific, and instead of going to the islands, landed upon the western coast of America, where he soon squandered his money and lost his credit. His fate is not known, but he never ventured to appear before the chiefs, by whom he had been discarded, or to meet his unfortunate countrymen, whom he had been the means of deluding into exile. The ship Comet, Captain Plassard, sailed from Bordeaux, with the goods and missionaries, in the early part of 1827; arrived at Honolulu July 7th, and anchored outside the reef. No person appeared to receive the property, or welcome the priests. Plassard, unable to sell his cargo, unceremoniously landed his passengers, in violation of a law which required permission first to be obtained. He was informed by the governor of the statute, and ordered to take them away. Being beyond the range of the batteries, he determined not to comply, alleging that he "had had trouble enough with them;" and expense also, for no passage money was paid. The priests were thus left dependent upon their own exertions for a subsistence. They procured a house from an American, and lived in company with the mechanics, in an humble manner. By the natives they were treated in the same way as other foreigners.

Bold, by command of the regent, had been bearer of the order for their expulsion. He understood the general distinctions between the Roman and Protestant systems of theology, and professed his willingness to treat them kindly while they remained; but as the islanders had already received one set of teachers, with whom they were perfectly satisfied, discordant doctrines would create unpleasant dissensions, in so small and rude a nation. In powerful and enlightened countries, like the United States and England, he remarked, when discussing the propriety of their remaining, numerous denominations could exist in comparative harmony; but with them, difference in their present condition would beget contention, and it was better that they should leave. The opinion of Boki obtains to the present day, and the king has repeatedly said, that had the Protestants sought a footing after Roman Catholicism had been established, they would have met with a similar repulse.

The priests, ignorant of the language and customs of the Hawaiians, easily became the dupes of foreigners, who desired to use them as an additional resource for overturning the existing order of things. By false representations they had been seduced to leave France, and by the same system of deception were they allured to remain. Bachelot and Short (Armand having been lost overboard on the passage) appear to have been men of simple and pious habits, and desirous of effecting good in accordance with the mandates of their church. Had they been dropped among an entirely heathen tribe, their zeal, instructions and purity of lives would have won respect, and success crowned their labors.

Deluded into the belief that the islanders groaned under the tyranny of priest-ridden chiefs, and that numbers, if they dared, would hail with joy their presence, these men pertinaciously determined to remain at every hazard. That they had ever received permission from government, they never claimed. Bachelot, in a letter published in the "Annals of the Propagation of Faith," writes, "we had never obtained the formal yes in relation to our remaining on these islands;" and a little later, he says, "it never came into my mind to ask for it, till it was too late." They well knew that their stay was in violation of the express orders of the government and the general wishes of the nation; yet, with an effrontery that shows a sad want of moral principle, they elsewhere relate the pitiful subterfuges which they employed to deceive -the chiefs. These accorded with the spirit of fanaticism, but are a sad comment upon the candor and boldness of the evangelist by whose authority their church claims ecclesiastical supremacy. The kindness and forbearance of the chiefs to them at this era, deserve notice. Unwilling to do them injury, they suffered them to remain and commence their labors, thinking that they would voluntarily obey the injunction for departure so soon as means could be provided.

On the 14th of July, they celebrated their first mass, a small chapel for worship was opened in January, 1828. Through the kindness of the American mission, they were furnished with copies of their works in the Hawaiian tongue, to enable them to prosecute their studies. A small congregation was gathered, principally of those foreigners who conformed to their communion. To them, their religious services were valuable; and no one can doubt the justice of allowing all to worship God according to the dictates of conscience. Of this, the government seemed to have been aware, and offered no molestation. Curiosity attracted some natives to witness the ceremonies; they speedily reported that images were worshiped. This excited much surprise, and drew many of the chiefs to the chapel; among them the young king. He afterwards confessed he could scarcely avoid laughing at the absurdity of worshiping a lifeless stock.

This led to an investigation of the new rites; the popish doctrines of veneration of holy relics, use of images, fasts and feasts, were found strikingly analogous to their previous idolatry. To use the words of the chiefs, "this new religion was all about worshiping images and dead men's bones, and taboo on meat." Any one who has examined the external forms of the two systems, will perceive that this was a natural conclusion to their uninstructed minds. How far this similarity may have originated in the teachings of their early Spanish visitors, it would be an interesting query to determine. The usual objection will be urged, that the pictures and images were representations and memorials of divine things, and not in themselves objects of worship. The distinction between the idols and the spiritual essences, of which they were merely intended to convey the outward ideas, was equally as well understood by the priests and chiefs, as the difference between the images of the Roman church and the holy personages whose impress they bore, is by enlightened Romanists. But by the mass of ignorant worshipers of either faith, this distinction was either altogether lost, or little borne in remembrance. The chiefs and common orders universally recognized the identity of forms, and were fearful that the predictions of those foreigners who favored its increase, would prove true. The destruction of their old faith had brought civil war; the introduction of another, which from its many points of semblance was supposed would spread rapidly among the discontented, and those who looked back with desiring eyes to the era when "the tide of free-eating " had not spread over the land and its good gifts were the birthright of the priestly favored few. This was the more to be feared, as it had the active support of the British consul and his partisans. From these circumstances originated the hostility of the government to its introduction; with them it was a political question, as well as one of religious welfare. The strong connection which the idolatry of their old system and the rites of the Roman church bore in their minds, was pointedly expressed by Kaahumanu, some time afterward, in her reply to Mr. Bingham, who remonstrated with her upon the punishment of the converts to that faith. "You have no law," said he, "that will apply." She immediately referred him to the edict against idolatry, promulgated in 1819, replying, "for their worship is like that which we have forsaken."

Such were the natural inferences of native intellect; other causes tended to strengthen their impressions. Boki's bias, both from conviction and prejudice, imbibed while in England, was then decidedly Protestant; it has been seen how his opinions influenced the chiefs in their first decisions, before an acquaintance had been formed with these new rites. Foreigners, whose principles of the faith in which they had been instructed, had not been swallowed up in hostility to all religion, or whose impressions of Romanism had been derived mostly from Spanish America, strongly urged upon the government the impolicy of allowing its introduction. Some with more zeal than propriety, taught them of the long and bloody persecutions of Europe, the inquisition, crusades, papal supremacy, and all the iniquities of its most corrupt age. These sunk deep into their minds, and their fears, magnified by ignorance of history, conjectured like evils for their dominions. The continued disregard of the priests to their injunctions, confirmed these sentiments.

As the proselytism of natives slowly progressed, and the Romish mission gave indications of permanency, the Protestant missionaries, by force of argument, teaching, and all the influence they could lawfully employ, endeavored to arrest its progress. The minds of the chiefs were sufficiently established; the variable disposition of the mass was feared. Sermons, defending the theology of Protestantism, and attacking the dogmas of the hostile church, were uttered from every pulpit; tracts gave further circulation to their opinions, and a war of discussion was commenced and actively pursued. Government lent its aid, and unfortunately for the principle, though necessarily for its support, church and state were more closely united than ever. In the American missionaries, the chiefs saw friends, who had triumphed over every prejudice, and proved their sincerity and devotedness by years of toil and usefulness. In the Frenchmen, lawless intruders, tools of a violent faction, that assailed both with equal acrimony. Consequently, the nation became confirmed in friendship toward the former, and more inimical to the latter. The American missionaries were charged with originating all the acts of the government, prejudicial to the priests and their neophytes. So far as their influence created an opposition to their tenets, this was true; it was due to their own principles, and to the requests of the chiefs and the desires of the people, that the errors of Romanism should be refuted; the more vigorous the attack, the more powerful the defense; yet there were found Protestants who reviled them, for not welcoming those whose success would have proved their destruction; and some even of their own number have felt a disposition to gloss over their efforts to oppose its establishment, as if ashamed of their zeal. So far as it may have exceeded the bounds of truth or charity, and in polemical contests, words and arguments are not always sufficiently weighed, they may hang their heads. Multitudes can attest their views to have been derived from their teachings, but the government openly avowed its acts to be its own.

Every additional band of American missionaries was welcomed by the chiefs. Under their tuition, instruction rapidly spread; a greater interest was manifested in religious exercises, though the outward show of morality was far greater than its real progress.

The greatest obstacle to the advancement of Christianity, was the relapse of Boki and his wife, carrying with them a large number of adherents, who soon formed a dangerous party in the state. The rigidness of the chiefs more immediately under the influence of the missionaries, was averse to the dispositions of these rulers; and the seductions of pleasure, and the unceasing importunities of foreign advisers, finally overcame their better resolutions.

They abandoned themselves to intemperance; contracted debts, and squandered the resources which had been collected for extinguishing those of Liholiho. On a smaller scale, the general license of his reign was repeated, and the island of Oahu groaned under renewed exactions. Boki was induced to aim at the regency; the party that had led him astray, as easily bound him to the interests of the papists, and for a while he was their steady friend, while they identified themselves with him, a conspirator against the government.

The two consuls, English and American, were particularly attached to him. The chief hindrance which the government has received even to this day in the establishment of law and order has been from the hostile attitude and machinations of foreign officials, who, forgetful of their duty, have been more bent upon engendering discontent and embarrassing the rulers, both in their internal and external relations, than in attending to their legitimate offices. The young king, likewise, fell into dissipation, and his example rendered this party the more dangerous. The life of Kaahumanu was endangered and a revolution meditated. An attempt was made to corrupt many of the chiefs; largesses of lands were distributed, and numbers were drawn over to Boki, until he found himself at the head of a formidable conspiracy. Arms were prepared, and both sides expected some decisive movement. Boki encamped at Waikiki, Oahu, menacing the town of Honolulu. Kekuanaoa, his fellow voyager to England, went alone to his camp, and by his persuasions finally induced him to give over any overt designs, and be reconciled with government. He resumed his offices, though still disaffected. Under his easy administration, the grosser practices of the inhabitants were in some degree revived, although no positive difficulties were experienced. Kaahumanu and the king made the tour of Oahu, and afterwards sailed for Maui, where Hoapili and Nahienaena joined them in a progress around all the windward islands, by which the kingdom became quieted.

This year, 1829, the king began to take an active part in the affairs of government. He was now nearly sixteen years of age, and had improved much under the instruction of his teachers. On the 3d of July, a thatched meetinghouse, one hundred and sixty-nine feet in length by sixty-one in breadth, built by order of government, at Honolulu, was solemnly dedicated. Most of the high chiefs were present; the king appeared, dressed in his rich Windsor uniform; and his sister, superbly attired, sat beside him, on a sofa in front of the pulpit. Four thousand natives were assembled. Before the religious exercises commenced, the king arose and addressed the congregation, saying that "he had built this house, and he now publicly gave it to God," and declared his wish that " his subjects would serve His laws and learn His word." After the services were closed, the princess made a similar address, and the king concluded by publicly engaging in prayer.

Complaint has been made against the Hawaiian rulers, that they too literally based their government upon the strictest moral principles of the Scriptures. It was fit that powerful remedies should be used for violent diseases. Besides they knew no other course. The crimes so prevalent, were seen to violate the letter of the divine injunctions; consequently the simple rules deduced from them were applied with a vigor and rigidness, which formed a powerful contrast to the saturnalia of former years. As usual, the faults of execution were attributed to the missionaries, and they were charged with endeavoring to crush the free spirit of the nation, and substituting long prayers, fasting and preaching for innocent recreations and commercial pursuits. It is perhaps true that some of the Protestant preaching has had an effect to deaden industry by an unwise prohibition of the ornaments of dress and person, which could be procured only by money, and money only by labor. Savages require a strong stimulus to work, and habits of industry are better commenced this way than not at all. It would have been found that one want would beget another, so that not only the desires but tastes of civilized life would have been hastened.

The inconsistency of expecting from untutored rulers, who were feeling their way toward civilization, the perfection of legislation which centuries of experience had accumulated in more favored countries, never influenced a liberality of sentiment with their defamers. Those who had lived so long away from moral restraint, were restless under its spread. That savages, on whose sensuality they had gloated, and from whose resources wealth had been created, should dare to bring them within the pale of law, was an insult beyond endurance. As the folds of a better public opinion gathered around them, the more bitter but useless were their struggles.

On the 7th of October, the king issued a proclamation in his own name, and that of the regent and the high chiefs, in which he declared that the laws of his kingdom forbade murder, theft, licentiousness, retailing ardent spirits, Sabbath-breaking and gambling, and that these laws would be equally enforced on subject and foreigner. This was the more necessary, as cases of collision not unfrequently occurred, which if not brought within the reach of government, would eventually lead to retaliation and revenge.

Previous to this enactment, it had been promulgated, that "Christian marriage was proper for man and woman," and to put an end to the polygamy and polyandry of the natives, as well as to draw a veil over the dissoluteness of foreigners, penalties were enforced for the violation of the statute. All who continued to live with one partner, after a certain date, were to be considered legally man and wife. An act like this had become necessary to check the most prominent sin of the nation, and to enforce the sanctity of that relation upon which, above all others, the well-being of society depends.

Strange as it may appear at this day, although the most vicious could but acquiesce in its propriety, opposition was aroused to even this salutary law. Mr. Charlton, with pompous words, strove to bully the chiefs; he declared it necessary for all laws passed by them, to receive the sanction of the king of England: five hundred men were said to be under his control, and it was boasted that he had sufficient force to oppose the regent, remove the governors, take possession of the forts, and imprison the royal family. His own creatures were to be appointed to office. But his threats were unheeded. Unawed by the menaces of opposition, they steadily pursued a policy which had become necessary for the preservation of order. Those who now stood at the head of the nation had once been drunkards, and none were better qualified to judge of the evils arising from the use of ardent spirits. They were well acquainted with the strength of the acquired taste which prevailed among their people; and were convinced that restriction alone could prevent its increase. On no point had a greater effort of principle been shown. The policy then established has been, with occasional relapses, steadily pursued to the present time. Boki let land at Oahu for sugar plantations, the produce of which was to be converted into rum. Kaahumanu at once rescinded the lease; and from that period it has been the condition on which all lands are leased, that no ardent spirits are to be manufactured or sold on them.

The arrival of the United States ship Vincennes, Captain Finch, soon after these attempts at establishing a polity, which should embrace all classes and misdemeanors, confirmed the resolution of the chiefs. The government of the United States had sent gifts to the king and principal chiefs, which were presented in form; also a letter, congratulating them on the progress of civilization and religion in his dominions, and recommending earnest attention to "the religion of the Christian's Bible." It also added, "the President also anxiously hopes that peace and kindness and justice will prevail between your people and those citizens of the United States who visit your islands, and that the regulations of your government will be such as to enforce them upon all. Our citizens who violate your laws, or interfere with your regulations, violate at the same time their duty to their own government and country, and merit censure and punishment."

Here was a positive condemnation of the conduct of the crew of the Dolphin, and ample sanction to the new legislation. The rage of those whose assertions were so speedily and unexpectedly disproved, was extreme, and vented in a protest of singular nature to the American government. The advice bestowed by Captain Finch was of the most judicious character, and his whole intercourse of eminent utility to the best interests of the nation and his countrymen. Through his negotiations, debts to Americans to the amount of fifty thousand dollars were acknowledged, with a pledge of speedy liquidation. The payment was to be made in sandalwood, and the several islands were assessed their respective amounts. After the departure of the Vincennes, its collection was industriously enforced.

In November, a vessel arrived at Honolulu, from which it was communicated to Boki, that some where in the South Pacific, an island abounding in sandal-wood had been fallen in with. Its situation was a secret, known only to few; one of the number proposed to the governor to fit out an expedition and take possession of it. The prospect of so speedily acquiring wealth, and the desire of wiping out his debts and retrieving his credit, were too tempting to be resisted. The beautiful man-of-war brig Kamehameha, and a smaller one, were selected. Each was well provided with arms and ammunition and stores for colonizing. Including soldiers, sailors and attendants, nearly five hundred people embarked, among whom were the flower of the youth of Oahu. Ten foreigners also were enlisted for the navigation of the vessels. The command of the smaller vessel, the Becket, was given to Manui, a confidential agent of the governor's, and who had made the voyage to England with him. Although of but one hundred tons, one hundred and seventy-nine individuals were crowded on board for a long voyage through the tropics. With Boki, the press was even greater. Hastily equipped and insufficiently manned, they sailed on the 2d of December, against the advice and remonstrances of many of the merchants, who endeavored to induce Boki to abandon the undertaking. The infatuation which pervaded the minds of the youths, was equal to the lust of gold which led thousands of Spanish hidalgos, in earlier days, from homes of comfort and happiness, to scenes of toil, famine and death. Women wailed the departure of their husbands, sons and brothers, as if the grave had closed upon them. Previous to his departure, Boki thus addressed his people:

"Attend, my friends, hear what I have to say; you know my sin is great; it smells from Hawaii to Kauai; it is enormous, and it is my own, and not another's. I am about to take a voyage to extinguish the debt of the king, and not for unworthy purposes."

The expedition first touched at the island of Rotuma, one of the New Hebrides. Here discontent from the hardships of the voyage began to arise. Boki treated the inhabitants of that little isle with the rapacity of a conqueror, and finally compelled a number to work in cutting sandal-wood. Erromanga, the island to which they were bound, was distant but a few days' sail. Boki having completed his preparations, sailed ten days in advance of the Becket. His fate has never been with certainty ascertained. But from the careless habits of the natives with their pipes, and the quantity of powder on deck, it is conjectured that the brig was blown up, though not a fragment, which could be identified, has ever been found.

The Becket arrived at Erromanga, and not meeting her consort, her disastrous end could only be surmised. Manui remained there five weeks, committing outrages on the natives, which led to frequent hostilities. The object of the expedition was entirely defeated. A distemper broke out which destroyed many; among them Manui. The Becket then sailed for Oahu, and a scene of horror ensued, which baffles description. Crowded with the sick, the dying and the dead, the vessel became a floating charnel-house. The sufferings of the living were aggravated by famine; they lay under a burning sun, enduring agonies of thirst, and were destitute of medicines or medical skill; feebler and fainter, day by day arose the groans of the suffering passengers and the wails of the almost equally helpless crew. The slow progress of the brig was tracked by corpses. The conduct of the foreigners, who seem to have been wrapt in the selfishness of despair, was barbarous, and its remembrance inflames the resentment of relatives to this day. The dying, as well as the dead, were reported to have been cast overboard.

In addition to their original numbers, forty-seven natives of Rotuma were on board; and out of the two hundred and twenty-six souls that composed the brig's company, but twenty returned, and of these eight were foreigners. Twenty natives had been left at Rotuma, on their way, some of whom afterwards found their way back. On the 3d of August, 1830, the Becket arrived at Honolulu, and as the news of the disaster spread, the voice of weeping and wailing was heard by night and by day. The loss of so many active, intelligent men, was a severe blow to the nation. Kaahumanu was on Kauai when the expedition was fitted out; had she been present, it is supposed she would have prevented its departure. Oahu had been left in charge of Liliha, and Kaikioewa resumed the guardianship of the king. Previous to his departure, Boki seemed desirous of regaining the esteem of his fellow chiefs. He had issued an order, August 8th, at the command of Kaahumanu, forbidding the natives to attend the religious services of the papists. It was found that their proselytes refused to attend schools or receive the rudiments of instruction; and that through their influence, the party hostile to the chiefs was increasing. However, permission was granted for the continuance of their labors among foreigners, but they were enjoined not to allow natives to enter their chapel. Despite of this injunction, numbers received instruction; force was then used to compel their absence, and at this time commenced what has been called "the persecution." Religious intolerance cannot be justified; but the question arises, how far the policy of the government partook of that character?

When the manner of the introduction of the priests is considered, and the contumely they exhibited toward the government, persevering in remaining against the wishes of. the rulers, who were disinclined to employ force, its leniency was remarkable: especially when the imperious Kaahumanu held the reins of state. It is true that Boki favored them, but only when in rebellion against the legitimate authorities, and in connection with the enemies of the nation. Leaning on him, and duped by the party headed by the English consul, they and their converts, who were very few, unfortunately became identified with them.

Political views, quite as much as religious, occupied their attention; and it was to Boki that they gave their support, as the aspirant for the highest office in the kingdom. A complete revolution was to attend his success. It was the desire of license that influenced the mass of his partisans; creeds, whether papal or protestant, were of little consequence in their eyes, though they were glad to strengthen their cause by such valuable auxiliaries as bigots or sincere converts to novel doctrines invariably make. The government unwisely imposed fines and imprisonment upon the latter. Too powerless to have disturbed the peace of the state, it would have been a more merciful and wiser policy to have let them alone; but it is not surprising that rulers just emerging from the grossest despotism, should employ more of physical force than charity. Expostulation, entreaties and advice were first used; and it was not until the chiefs were defied that they were confined, and set to work in making stone walls, repairing roads and fabricating mats labors to which they had been accustomed from their infancy, but now aggravated by filthy lodgings, bad food, and the contempt and rudeness common to the lowest orders, particularly of natives, with whom malevolence to the unfortunate had always been an active principle. They were punished for idolatry; and they who repeated the offence five times, either by worshiping at the chapel, or indulging in their old rites, were obliged to remove the filth of the fort with their hands, instead of the inhumanity of these acts being attributed to the American missionaries, their mildness, in comparison with the bloody executions which would have awaited these offenders but a few years before, is owing to the humanizing spirit of the Christianity they had introduced. Nine years of instruction had sufficed to produce the change. What might not have been hoped for in as many to come. But individuals, too prejudiced and narrow-minded to acknowledge or ascertain the truth, charged those whose labors had been emphatically turned toward extinguishing the barbarism of the olden regime with the sole responsibility of these unwise acts. The American missionaries would have rejoiced to have seen Romanism driven from the land through the intervention of enlightened public sentiment; but not one proof can be shown that they ever advocated cruelty. Individual instances there were of those whose minds, illiberalized by sectarianism, looked on with reprehensible apathy; but the spirit of the body was far different.

Romanists, to the number of thirty, men and women, were incorporated in the ranks of common malefactors, and from time to time for several years, made liable to similar punishments. But their sufferings have been greatly exaggerated.

In ten years from the commencement of the mission, nine hundred schools, taught by native teachers, were established, and forty-four thousand eight hundred and ninety-five learners brought under their influence. Rude and ignorant as were the former, they proved useful to the latter, by aiding in forming correct habits, and withdrawing them from scenes of doubtful good.

In May, 1830, the king and Kaahumanu visited the windward islands, the government of Oahu remaining in the hands of Liliha and her partisans. During their absence the laws of 1829 were suffered to fall into disuse; immorality again abounded; and gaming and drunkenness were unpunished.

Liliha prepared to maintain her supremacy by an appeal to arms, as it had been rumored that she was to be removed. The sympathies of a large body of foreigners were with her, and much excitement prevailed. The king publicly committed the charge of affairs to Kaahumanu, who immediately appointed her brother, Kuakini, governor of Oahu. Naihe was left in charge of Hawaii. No chief was more capable in an exigency of this nature than Kuakini; to the stern spirit of his father, he joined the intelligence derived from superior advantages. He spoke English well, and was considered the shrewdest of the chieftains. Troops were landed secretly, and at several points, at once, on Oahu; the forts and military stores secured; the revolutionary party completely overawed, and its leaders supplanted in office. Kuakini entered upon the duties of his station with a determination of enforcing the very letter of the law; this was done with a rigor which gave cause of offence to many foreigners, but his sternness quelled every appearance of insubordination. He was fully equal to the task of subduing the impertinence of lawless whites, and compelling them to keep within their proper spheres. At the same time his officers, with a rudeness which was inexcusable, entered private houses, and carried liquor from tables. Horses were seized from their owners for violating the law respecting the Sabbath, but were eventually released. The violence with which the statutes were now enforced, contrasted forcibly with the laxity of the previous rule. Armed bands paraded the streets; grog-shops, gaming-houses and haunts of dissipation were suppressed; even quiet riding on Sundays was forbidden. But the strong arm of government was not capable of infusing order and sobriety into a dissolute population; though outward decorum prevailed, far preferable to the former laxity, secret means of indulgence were sought out; all his measures met at first a strong opposition, and many continued to be evaded. It was proposed to sell rum to foreigners only; Kuakini replied, "to horses, cattle and hogs you may sell rum; but to real men you must not on these shores." A national temperance society was formed, in the objects of which the chiefs cordially united.

Entirely to suppress all opposition to government, Kuakini next determined to send away the Romish priests; on the 2d of April, 1831, they were summoned to the fort, and ordered to leave the islands in three months. As they manifested no disposition to comply, this order was repeated twice afterward. The course of the priests is somewhat remarkable, and sufficiently obstinate and deceptive to have caused harsher measures in a more civilized nation.*

Meanwhile, they continued their labors, and among the disappointed adherents of Liliha, gained some new converts; the most noted of whom was an aged sister of Kalanikupule, the late king of Oahu, who perished at the battle of Nuuanu, but whose family, though deprived of all political influence, was by the clemency of Kamehameha allowed to retain many of the advantages of their former rank. She died in 1837.

The duplicity of the priests being now too manifest to be longer disregarded, if the government wished to retain even the shadow of power within their own kingdom, it was decided to send them away at the public expense. It is evident throughout all the transactions of the priests and their partisans, that they wished to irritate the chiefs to measures which, exaggerated and distorted by their representations, should wear the appearance of religious persecution, and being an apparent breach of the laws of nations, involve them with their respective governments. Unfortunately, they succeeded but too well, and the undesired presence of these papists, with the equally unprovoked insults of their supporters, were at last crowned by the unjust interference of France.

Letters had been received from the prefect of the Roman Catholic missions in California, inviting the priests to their aid, as their services were greatly needed. It was determined to land them in that country; accordingly a native brig, the Waverly, was fitted out for that service, at an expense of one thousand dollars. On the 7th of December, Kaahumanu issued a proclamation, in which she stated the reasons for thus sending them off; that they had remained in defiance of their orders, and by them some of the people had been led into seditious practices; that their plea for not leaving before had been, "We have no vessel to go in:" " therefore we put them on board our vessel, to carry them to a place where the service is like their own." Certainly, for barbarians, a humane consideration to be exercised toward such obstinate contemners of their laws.

On the 24th they were embarked; and on the 28th of January, 1832, were landed at San Pedro, California, where they were welcomed into the mission of San Gabriel, without incurring further hardship than is incidental to all travelers in those parts. The mechanics of the mission were suffered to remain.

Kaahumanu* died the 5th of June following, in the 58th year of her age. She was a firm and conscientious Christian to the last; beloved by those who intimately knew her, and universally respected for her abilities. Her remains were deposited in the royal tomb at Honolulu, beside those of Liholiho and Kamamalu.

After the death of Naihe, which occurred in December, 1831, Kuakini returned to his proper government of Hawaii, where his efforts for the forcible suppression of vice were as vigorous as at Oahu, in which Kapi`olani, with more gentleness and judgment, joined.

In August, 1832, the United States frigate Potomac, Commodore Downes, arrived at Honolulu. That distinguished commander exerted himself to enlighten the minds of the chiefs, while he treated them with the courtesy due to their station. To those unacquainted with the peculiar condition of Hawaiian society, it may seem puerile to mention the frequent visits of men-of-war. But they should consider that the deportment of their commanders had an important influence either to sustain the chiefs in their attempts at exercising their just jurisdiction, and the missionaries in their labors, or to encourage the contemners of the one and the opposers of the other.

In the early part of 1833, Kauikeouli assumed the responsibilities of government, Kinau holding the same relative situation to him, under the title of Kaahumanu II, that her step-mother did to Liholiho. The character and capabilities of Kinau were very similar to those of her predecessor; before her conversion she was haughty, cruel and dissolute; afterward, firm, conscientious and temperate. The king had acquired a great fondness for nautical affairs, and as most of their fine vessels had been wrecked, desired to purchase a brig at an expense of twelve thousand dollars. This Kinau and the other chiefs opposed, upon the ground of the impolicy of incurring further debts, while their old were undischarged. The king reluctantly yielded; he had been an apt scholar, and had given, thus far, proofs of an amiable disposition, and a desire to rule with sobriety. But power and youthful passions are strong temptations; of themselves they might have been sufficient to have led him into a course of dissipation, in which the affairs of government would have been relaxed.

But the endeavors of certain foreigners were unwearied to wean him from all religious obligations, and to render him an easy tool in their hands. The power of Boki's faction was too far gone to allow of hope in that quarter; but by pandering to the low tastes of a semi-savage monarch, he might be won. Accordingly he was plied with tempting wines and liquors, until his better resolutions were overpowered, and he acquired a thirst as strong as that of his predecessor, though his indulgence was by no means equal. Seduced by such characters, he avoided his counselors, and sought the society of young, unprincipled men. It was urged upon him to take off all taboos; the real desires of the natives and the hopelessness of the labors of the missionaries would then be apparent. The generally moral condition was declared to be entirely owing to the absolutism of the chiefs; and if they turned, the nation would follow. That this was partly true, no missionary could deny. They numbered but few real converts, though they justly claimed the amelioration of manners, the desire of instruction, and much of the gradual change for the better, to be the result of their labors. Still following the example of the rulers, it had become fashionable to be of their belief; all important offices were in their hands; and interest more than intelligence conspired to produce an outward conformity to morality. While numbers, to the best of their abilities, were Christians, thousands joined their ranks from unworthy motives. Perhaps in no instances have the united cunning and mendacity of the Hawaiian character been more strikingly displayed than in their stratagems to deceive their religious teachers. By fraud, by even giving up much loved sins, and by ready knowledge of the Scriptures, many managed to become church members, because by it their importance was increased, and their chances of political preferment better. This is too Christian a practice for civilized men to wonder at. Deceived by appearances, the friends of the mission exaggerated their success. Now was thought the opportunity of putting it to the test.

The principles of the king had become loosened, and he longed to indulge in the forbidden pleasures of his race. The moment was opportune; he was persuaded, and finally gave the signal. Hoapili hastened to Honolulu to endeavor to arrest the torrent, and persuade the king to retire with him to Lahaina. But he had gone too far to retract. He immediately issued a proclamation, centring in himself all legal authority, the power of life and death, and taking off all penalties of the laws, excepting those for murder, theft and adultery; the latter at any time was almost a dead letter. Foreigners were to be protected in their persons and property. The consequences of the sweeping away of moral restraint and municipal regulations in a well-ordered community, can be imagined; how far worse the consequences among a dissolute population, ripe for crime, lust, debauchery and revenge. The scene that followed beggars description. Some remained faithful to their instructions, and had the amount of missionary good been confined to those few, their labors would have been amply repaid. The worst scenes were enacted at Honolulu, but a general civil and moral anarchy prevailed throughout the group. Schools were deserted, teachers relapsed, congregations were thinned, excesses abounded, and in some places, especially in the district of Hilo, Hawaii, idolatrous worship was again performed. Several churches were burned and some lives lost. Groggeries were opened, and distilleries set in motion. The wild orgies of heathenism rioted over the land; men left their wives, wives their husbands; parents, brothers, sisters and relatives united, like beasts, in common prostitution; they gambled, they fought, for old grudges were then scored off; they drank and they reveled. Kinau, surrounded by a faithful few, dared not venture without the walls of the fort: her person would have been as common as the lowest female. Kaikioewa, and some of the old warriors, wished, by force of arms, to compel the king to put a stop to such a course; but more peaceful counsels prevailed, and it was thought best to let the passions of the mass exhaust themselves. The king retired to the west part of Honolulu, and there, countenanced by Charlton, who boasted that the American missionaries would be sent off on the arrival of the next English armed vessel, and attended by bottle companions, indulged in continuous debauchery. Several times was he visited by Mr. Bingham, who endeavored to reclaim him by kindly but forcible monitions. He was treated with respect, and his remonstrances had an effect the king was unwilling to acknowledge. The princess, though almost equally giddy and volatile, became alarmed, and was incessant in affectionate endeavors to reclaim her brother. Urged by pernicious counsels, he had determined to remove Kinau from the regency and substitute Liliha. The partisans of the latter assembled round him, and were clamorous for the event. It was to have been done publicly; the chiefs were present; the revocation was on his lips, when he unexpectedly turned to Kinau and solemnly confirmed her in office. The effect was electric; all perceived the days of misrule were numbered. When expostulated with for not carrying out his intention, he gave the significant reply, "very strong is the kingdom of God."

In their relation of this reaction, the Roman Catholics, though they appear to rejoice in its effects so far as it was injurious to Protestantism, yet are obliged to confess, that even among their converts, the "piety of some appeared to grow cold."

For awhile the king wavered between two courses; sometimes dissolute, at others respectful and attending divine worship. Multitudes, wearied by their excesses, or disgusted with scenes which had long been given over, returned to their teachers, and confessed they had had enough; they were satisfied that law and order were better; the experiment of unrestrained license had been tried, and demonstrated as vicious. The contrast between such times, when neither life nor property were safe; when sensuality became palsied with excess; when revenge rioted unchecked, and gambling begat insatiable desires; and the peaceful systems of education, commercial pursuits and united households, was made so apparent to the advantage of the latter, that it would have been found difficult to have again renewed the former. It was the final effort of the disorganizers to bring about a revolution; and it cannot be doubted that some among their ranks shrunk in affright from the foul phantom they had conjured up. Its effects were long felt, especially by individuals; families were forever separated; healths ruined; limbs bruised or broken; and much property squandered or destroyed. No foreigner suffered, except in the interruption of business and anxiety for the results.

In 1834, the reaction of the previous year began to be conspicuous. The king gave sanction to the laws, and the traffic in ardent spirits was mostly suppressed, except at Oahu. Efficient aid to the cause of temperance was afforded by shipmasters, who had long experienced evils from the use of ardent spirits among their crews, and were anxious to see its sale altogether discontinued. At Honolulu it was finally put under certain restrictions, which, while they prevented much of the former disorder, gave the king an annual revenue from the licenses issued for the privilege of retailing.

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