The Cluff
Missionaries
In The
Sandwich Islands
By Fred G. Beebe
Introduction
Shortly after returning to Hawaii as a Temple missionary, having first
served throughout the islands in 1939-1941, the desire to know more about
the Hawaiians and their great hospitality and aloha constantly plagued my
mind. My assignment at the Temple provided me with a three hour break at
mid-day. Living on Campus here at BYU/HC, I discovered a Hawaiian
History class during my break. I enrolled.
Much to my pleasure, I found that the Dr. Joseph Spurrier, the professor
teaching the class was the same President Spurrier I knew so well at the
temple, Second Counselor to President D. Arthur Haycock. I thoroughly
enjoyed every class. We had an assignment to write a History Paper on
Hawaiian History.... 10 pages. I knew a little bit about Kathleene's Great
Grandfather filling a mission here so I got permission to write about him. I
soon discovered the three Cluff Brothers, William, Benjamin and Harvey
each played a very important role in early LDS Hawaiian history.
I became so enthralled and completely engrossed in this research, that I
couldn't cram all of the good things I had found into ten pages... double
spaced.... I ended up turning in a paper of 16 pages, single spaced! There was
still more to be written.
As I researched, I thought about Kathleene and her wonderful character
traits and began to fully appreciate her great heritage, I seemed compelled to
pursue every bit of information I could find in the Joseph F. Smith Library
here on campus and elsewhere. I have uncovered bits of information about
these dedicated brothers, in archives, on microfilm, in papers written by
Mormon Pacific Historical Society authors, in books and journals.
It has been my goal to assemble all of this information in one place and
make it available to all of the Cluff descendants so that they can appreciate
the outstanding faith exhibited by these brothers and their families and
recognize their great heritage and be proud to be a Cluff, or in my case have
the honor of being married to a descendant of one of them. Let me take
Author's license with one of Nephi's statements:
"I, Fred, have written what I have written and I esteem it of great worth,
and especially for my (wife's) people. For I pray continually for them....."
II Nephi 33:3
Preface
Pearl S. Buck, Pulitzer Prize winning author,
said of the Nineteenth Century missionaries......
"I have seen the missionary narrow,
uncharitable, unappreciative, filled with arrogance in
his own beliefs, so sure that all truth was with him
only.... I have seen missionaries so lacking in sympathy
for the people they were supposed to be saving, so
scornful of any civilization except their own, so harsh
in their judgments that my heart fairly bled with
shame."
As you read the sacrifices, trials and
experiences of William, Benjamin and Harvey, keep in
mind Pearl Buck's assessment of the early missionaries.
Then, determine for yourself how you would assess the
missionary work of these three great men. Rather than
"bleed with shame", the author "bursts with pride and
thanksgiving."
In addition to the inspiration of Kathleene, I
would like to thank by twin brother, Frank and his
wife, Lois, for their assistance in proofreading early
manuscript. My special thanks to Dr. Lance Chase,
professor here at Brigham Young University/Hawaii,
who has given me courage and has provided
immeasurable assistance in editing the final
manuscript. Also, my gratitude to Virginia Homer
whose words of encouragement reaffirmed my desire to
assemble this material and to her daughter, JoAnn
Mills, for providing me with the Cluff Family Journal
extracts.
NOTE REGARDING THE
DIGITAL VERSION
This version was taken from Fred Bebee's
original source files by Drew Major starting in 2010.
The original pictures and charts were not preserved
because the source files were created in 1987 in an
obsolete format of MAC WORD (there is hope that in
the future they can be recovered). Minor corrections
were made to the text and a few additional facts were
added.
Dedication
This works is dedicated to Emma Kathleene
Major Beebe, who has been my lifelong companion
and is my eternal sweetheart. "I Kuu Ipo mau loa
me ke Aloha Pumehana na manawa apau loa". (To
my Eternal Sweetheart with my warmest love until
the end of time.)
Kathleene is the great Granddaughter of
Benjamin Cluff and it is my great love for her that
has inspired me to pursue this work.
Table of Contents
Introduction
Preface
Dedication
Father and Mother Cluff
William Wallace Cluff (Overview)
Benjamin Cluff (Overview)
Harvey Harris Cluff (Overview)
Hawaiian History/Early Missionaries
William Cluff's First Mission
William Cluff's Second Mission
William Cluff's Third Mission
William Cluff's Fourth Mission
Benjamin Cluff's Mission
Harvey Cluff's First Mission
Harvey Cluff's Second Mission
Harvey Cluff's Third Mission - City of Iosepa
Harvey Cluff's Fourth Mission - City of Iosepa
An Inlaws Descendants Final thoughts
End Notes and Bibliography
Illustrations
Time Bar Chart of Cluff Brothers Missions
William Wallace Cluff
Benjamin Cluff
Harvey Harris Cluff
Map: Le Isole Di Sandwich 1798
Map: Hawaiian Island Group 1844
First Hawaiian Alphebet & Speller
Grass Hut in Crater Valley
Old Laie Plantation Sugar Mill
Native Doctor's License
First Known School House in Laie
Group of Missionaries
Laie Plantation Headquarters
"I Hemelele I Ka Hale" Chapel on Temple Hill
New School Complex and I Hemolele
Father and Mother Cluff
Brief history of David and Betsy
As early converts to the Church of Jesus Christ of Latter Day Saints the
David Cluff (Betsy Hall) family spent their lives building a rock-solid
foundation of the Church as they vigorously taught the Gospel and exemplified
its principles in foreign missions, in wards and stakes and in their family. The
close association of this family with the Prophet Joseph Smith, Hyrum Smith
and Brigham Young gave them conviction and testimony of the divinity of this
Church so that personal sacrifice, to build the kingdom, became routine.
David Cluff Senior, from whom William, Benjamin and Harvey descend,
was born June 20th, 1795, in Nottingham, Rockingham County, New
Hampshire, USA. His parents were William and Susannah Runnels Cluff,
having descended from an illustrious special ancestry who came to America
with the first New England colonists, and were therefore pioneers in this New
World.
Benjamin Sr. was born March 20, 1830 in the town of Durham, Strafford
County, New Hampshire. In the summer of 1830 David met Martin Harris while
traveling on the Erie Canal and received from him a Book of Mormon.
Benjamin was but an infant when his parents started their migration West to
Willoughby, Ohio.
At the time of William Wallace's birth, March 8, 1832, the family was
living in Willoughby, Lake County, Ohio. David was baptized by Hyrum Smith
on September 7, 1832. The next year he moved his family to Kirtland, the
center of Mormonism, where he worked on the first temple built by the Latter
Day Saints. On March 7th 1836, David was "blessed in consequence of their
working on the House of the Lord In Kirtland…who consecrated to its
upbuilding".
Harvey Harris was born January 9, 1836 while the family was living in
Kirtland. David was approved by Joseph Smith and "the quorums" on February
24, 1836 to be ordained an Elder, just one month before the Kirtland Temple
was dedicated.
These are three of David's and Betsy's eleven sons and one daughter, who
were "Mormon pioneers" in the Sandwich Islands.
When the Mormons left Kirtland, the family started for Missouri to be with
the Saints, but they were forced to stop at Springfield, Illinois because of
sickness. In 1840, as soon as the Saints commenced to gather at Nauvoo, after
the expulsion from Missouri, David took his family to this new "gathering
place". He also worked on the Nauvoo Temple until its completion.
David, his wife Betsy, and their family participated in all of the exciting
and trying scenes that were associated with the building of Nauvoo and were all
acquainted with the Prophet Joseph Smith and his brother Hyrum, and many
other early Church leaders. Vivid were the memories of the Cluff Family of the
events of the martyrdom and the expulsion of the Saints from their beautiful city
and temple.... especially the occasion when the lifeless bodies of the Prophet and
Patriarch were brought back from Carthage jail.... where these men were
murdered in cold blood..
The family went with the main body of the Church to the great "unknown
West". They halted temporarily at Mount Pisgah and at Council Bluffs in Iowa,
remaining two years in each place. In 1850 they crossed the Plains, arriving in
Great Salt Lake valley in October. The family settled in Provo and began to
build this new settlement. When the Walker Indian War broke out, in 1853,
several of David's sons volunteered and had some near-death experiences
fighting the Indians.
It was at this time and setting (at the regular April Conference in 1854) that
William Wallace, the first of the Cluff sons, was called as a missionary to the
Sandwich Islands. Just four years earlier the Mormon Mission in the Sandwich
Islands was opened with the arrival of ten missionaries from California on
December 12, 1850. Among them was George Q. Cannon. In the years to
follow there would be over one half century of labor spent in the Sandwich
Islands by David's sons, grandsons, daughter-in-laws, and granddaughters.
Three of his sons, Benjamin, William W. and Harvey H. spent upwards
of twenty-two years in the most primitive circumstance establishing and
reestablishing the Church in all of the Sandwich Islands and Skull Valley
(Utah). Two of David's grandsons, Benjamin Jr. and George spent nearly twelve
years teaching, baptizing and firming up the work of their father and uncles.
David's granddaughters spent upwards of five years and his daughters-in-law
nearly thirteen years assisting in the building of the Kingdom in the Sandwich
Islands.
Following is a list of all of the Cluff Missionaries called to the
Sandwich Islands (Hawaii) per The Church of Jesus Christ of Latter Day Saints
Missionary Department's records as of 24 February 1987:
Name
William Wallace Cluff
Set a Apart
April 1854*
Return
2 Dec. 1857*
Benjamin Cluff
22 April 1864
26 May 1870
Mary Ellen Cluff
3 December 1864
26 May 1870
Harvey Harris Cluff
8 October 1869*
29 June 1874*
Margaret Ann Cluff
3 December 1869
29 June 1874*
Benjamin Cluff Jr.
10 October 1878
April 1883*
Harvey Harris Cluff
9 April 1879
16 August 1882
Margaret Ann Cluff
2 June 1879
16 August 1882
George Cluff
13 November 1882 24 April 1886
Kenneth W. Cluff
11 February1938
No date**
Richard Donald Cluff
27 June 1950
No date
Carwin Brent Cluff
29 June 1955
2 Sept. 1957
Devar Dean Cluff
14 October 1958
2 Nov. 1960
John Arthur Cluff
10 September1971 No Date
* Dates supplied by author from journals.... no date on Church
records.
**Kenneth was a missionary with the author and his twin
brother, Frank, in Hilo.
NOTE: The Church Records do not indicate the following, but it was
extracted from the Cluff Family Journal:
Mary Jane Cluff (Married Alonzo Brim in October 1887) Daughter of
Benjamin Sr. and Mary Ellen Foster, served three years with her husband in the
Sandwich Islands sometime after their marriage and before her death in 1898, no
accurate dates available.
Ellen Maria Cluff (Married George Birdno 1 September 1892) daughter of
Benjamin and Mary Ellen Cluff, born while they were on their mission in Laie.
Served four years in the Sandwich Islands with her husband, probably about the
turn of the century. No accurate dates available.
Harvey Harris and Emily G. Cluff (Harvey's second polygamous wife)
were set apart to labor with the Hawaiian Saints in the City of Iosepa, Skull
Valley, Utah for twelve years. see Harvey's Third and Fourth Missions.
(CFGR Benjamin and CFJ)
A recap of missionary labors of David and Betsy Cluff, their children and
their mates and their grandchildren shows an impressive total of One Hundred
and Eighty-one years of dedicated unselfish service. As an aside, but to give
the readers a "total" feel for the valiant efforts of these three Cluff men, let me
recap some of their Church service: (The seven other brothers also stack up an
impressive record of service in missionary work, settling the West and building
the Kingdom.)
Benjamin Cluff Sr. served as bishop of Center Ward
in the Wasatch Stake for fifteen years.
William Wallace Sr. was president of the Summit
Stake for thirty years.
Harvey Harris aided the belated Hand Cart
Companies in 1856, served as Bishop of the Fourth
Ward in Provo and in the presidency of the Utah
Stake for a total of thirty-one years.
The time bar chart on the following page graphically displays the missions
of the three Cluff brothers in relationship to the first Mormon missionaries
arriving in Hawaii.
William Wallace Cluff About Age 69
Photo taken after his return from Hawaii
and the Jubliee Celebration in 1901
William Wallace Cluff
An overview of William's life as told by him
William, the fourth son of David and Betsy Hall Cluff, was born March 8,
1832, in Willoughby, Geauga County (now Lake County), Ohio. He gives an
overview of his life in one of his journals. "Soon after my birth the family
moved to Kirtland, (1834) a distance of four miles, where the Latter Day Saints
were gathering and erecting a temple. Although quite a young man when the
temple was completed, I remember going with my father to the meetings there to
hear the Prophet, Joseph Smith, preach. I thought the prophet the grandest man
I had ever seen. He appeared in my imagination to be super human, which
impression has been retained in my mind ever since.
While living in Kirtland the Cluff family were neighbors of the Warren
Smith family and became very close friends. Alma L. Smith, a survivor of the
Hauns Mill Massacre in which his father and brother were slain, became very
intimately involved with William in their future lives as missionaries in the
Sandwich Islands and in the Summit County Stake of Zion.
The Cluff family, on leaving Kirtland, (1839) desired to join their fellow
religionists in Missouri, but on reaching Springfield, Illinois, the family was
stricken with chills and fever. In the spring of 1840, instead of going to
Missouri, they made their way to Nauvoo where the refugees from Missouri
were gathering.
"I became a member of the Church of Jesus Christ of Latter-day Saints in
the year 1842, having been baptized by Peter Sheets (Shurtz) in the Mississippi
River. In May, 1850, the family set out upon a journey to the Rocky Mountains.
They encountered many hardships as the Indians made so much trouble for
them. We arrived in Salt Lake City on the 3rd of October 1850, and remained
there until the close of the semi-annual conference of the Church, when the
family moved to Provo.
"In 1853 an Indian (Walker) war broke out in Utah. I enlisted as a
volunteer and went with the cavalry to Sanpete County under Captain John H.
Higbee of the regiment of Colonel Peter W. Conover.
"At the regular April Conference in 1854, I was called on a mission to the
Sandwich Islands in connection with nineteen other young men. Joseph F.
Smith, John T. Caine, Silas S. Smith, Edward Partridge, S. M. Mellon, Ward E.
Pack, H. P. Richards and William King were with me. After reaching the
islands, I was sent to the Island of Oahu, where I commenced to learn the
Hawaiian language and for six weeks never saw the face of a white man. I filled
a very wonderful three and one-half year mission with a great many hardships,
but with it all I learned to love and respect the people of the Islands.
Upon completion of his mission and on his way home, he continues, "we
reached San Francisco, and being short of funds, were informed by Sister Coates
that Brother Eli Whipple was operating a saw mill in the Redwood district,
about 35 miles above San Francisco. Having just enough change in our pockets
to pay stage fare for fifteen miles, the balance of the journey we traveled on foot.
"A company consisting of 30 souls left the redwood country March 15,
1858, and traveled by the southern route. Miss Ann Whipple, Miss Hoagland
and myself traveled a great part of the journey on horseback, often preceding the
company. I paid special attention to Miss Whipple and her horse. I must admit
that a feeling of more than ordinary gallantry prompted me in my attentions and
efforts to please her, which resulted in our engagement. Soon after arrival in Salt
Lake I was called to go to Denmark on a Mission, so the marriage engagement
between myself and Miss Ann was postponed until my return from Europe.
"'I remained home until after October Conference when I fitted up a team
and light wagon and went to Pine Valley, near St. George, to which place Eli
Whipple, father of Miss Ann Whipple, my future bride had moved during my
absence in Denmark. Finding no change in her mind, we were married in her
parent's home, her father performing the ceremony, October 24, 1863. Returning
to Provo we had a furnished room in my parents' home.
"Two weeks after returning from a home mission I received a call to take a
second mission to the Sandwich Islands. While on this mission, our first child,
Erastus Eli, was born. At the close of the mission I was elected to the
Legislature of the Territory of Utah. After adjournment of the Legislature,
President Young appointed me to preside over the settlements of Morgan,
Summit and Wasatch Counties as presiding Bishop.
"In May, 1866, an Indian War broke out known as the "Black Hawk War".
I was commissioned Colonel of the Summit County Militia. It was during this
war that our daughter, Anne May, was born. The winter before her sickness, my
wife was engaged in making gloves by which she not only supported herself and
family but saved $600 which she put in the Co-op store.
"In May, 1876, I received notice from the First Presidency that I was called
to preside over the Scandinavian mission and in seven days I was on my way,
arriving in Copenhagen the middle of June. While on this mission I received the
saddest experience I ever had. It was from my wife, announcing the death of our
dearest son, Erastus Eli. After a three and a half year mission it was with much
joy I received my release and had the pleasure of again seeing my family."
(OPH V7 17-19)
In 1887 William Cluff was called on his third mission to the Sandwich
Islands. Then in November, 1900, he received his fourth call to go to the
islands for he and his wife to accompany Elder George Q. Cannon and his wife,
and others to commemorate the 50th anniversary of the arrival of the elders of
the L.D.S. Church to the Sandwich Islands. His life was one of devotion to his
family, his church and his fellowmen. On Saturday the 21st of August 1915, he
died in Salt Lake City, where he was buried.
Benjamin Cluff, age 71 yrs
Taken shortly after he was released as
Bishop of Center Ward, about 1901
Benjamin Cluff
A Biographical Sketch of his life written about 1902
Benjamin Cluff, the first bishop of Center Ward, Wasatch County, Utah, is
the third son of David Cluff and Betsy Hall, and was born March 20, 1830, in
the town of Durham, Strafford County, New Hampshire. He was but an infant
when his parents moved from his birthplace to Kirtland, Ohio, where the family
became converts to "Mormonism". Benjamin distinctly remembers the
dedication of the Kirtland Temple and the subsequent persecutions in Ohio.
While the family stopped temporarily at Springfield, Illinois, in the spring
of 1839, Benjamin was baptized in the Illinois River, and the following year the
family moved to Nauvoo, instead of going to Missouri \for which state they had
started from Ohio.
As a young man, Benjamin took an active part in the up building of
Nauvoo, and remained there until the general exodus of the saints in 1846. In
journeying to the great west the family made halts at Bonaparte and Mt. Pisgah,
Iowa, the winter of 1846-47 being spent at the latter place.
After that, two years were spent at Council Bluffs and vicinity, and in June
1850, the family started the long and tedious journey to the Great Salt Lake
valley, where they arrived in the fall of that year. They settled in Provo, Utah.
In the spring of 1853, Benjamin was ordained a Seventy by Joseph Young,
and in the fall of that year he was called, together with many others, to go south
to Little Salt Lake Valley, to strengthen the settlement there, and guard them
against the Indians. He lived in Parowan for two years, and while there he
married Mary Ellen Foster and returned to Provo in 1855. In the spring of that
year, he was sent on a mission to the Las Vegas Indians, in Nevada, where he
labored for two years, part of the time in lead mines.
He returned home at the time of the Johnston's Army invasion, and
performed military duty in Echo Canyon. Later, he located at Logan, Cache
Valley, from whence he was called on a mission to the Sandwich Islands in
1864. He remained there for six years, and took temporary charge of that
mission for six months during the absence of George Nebeker, to whom he was
first counselor in the Presidency of the mission. His wife was with him most of
the time.
He returned to Logan, Utah, in 1870. Soon after he moved to Coalville,
Summit County, where he resided three years, after which he settled in Center
Creek, Wasatch County, where he took up farming. July 15, 1877, at the
organization of the Wasatch Stake of Zion, he was ordained a High Priest and
Bishop and set apart to preside over the newly created Center Ward. This
position he held for sixteen years, when he was honorably released.
He then moved to Arizona, where he presided over the High Priest's
Quorum of the St. Joseph Stake. Later, he became the senior member of the
High Council of the Stake, which duty he performed until he moved back to
Utah. Benjamin was the father of fifteen children, seven by his first wife, Mary
Ellen Foster, and eight by his second wife, Eliza Ann Foster, (sisters) whom he
married in 1856. (LDSBE p 475) He died 19 November, 1909, in San
Fernando, Tabasco, Mexico.
Harvey Harris Cluff, about age 65
Picture taken during the last year he presided
over the Hawaiian Colony in Skull valley, Utah.
Harvey Harris Cluff
A biographical sketch of his life written about 1902
Harvey Harris Cluff, president of the Iosepa colony of Hawaiian Saints
from 1889 to March 1901, is the son of David Cluff and Betsy Hall, and was
born January 9, 1836, at Kirtland, Geauga County, Ohio. He is the seventh child
of a family of twelve children, eleven sons and one daughter and descends from
illustrious ancestry, which came to America with the early colonists and settled
in the states of Massachusetts and New Hampshire. The Cluff family moved
from New Hampshire to Kirtland, Ohio where they became identified as
members of the Church of Jesus Christ of Latter Day Saints, thence they
removed to Nauvoo, in 1840, where they remained until the expulsion of the
saints in 1846, going to Mt Pisgah, Iowa. Two years recuperating prepared the
family for the journey to Council Bluffs, Iowa, thence to Utah in the spring of
1850, arriving in Salt Lake on the 3rd day of October.
Provo, Utah County was selected for a permanent home and here the
family joined the few other settlers who preceded them in building a log fort, of
four angles, the houses all facing the square. October 6, 1856, at a semi-annual
conference held in Salt Lake City, Harvey H. offered his services to the call of
Brigham Young to go back on the plains and assist the belated hand-cart
companies. He started the following day, with other volunteers, and 22 fourmule teams loaded with supplies and was gone for three months. Arriving home
he wooed and won Miss Margaret Ann Foster; their marriage took place in
Provo, January 24, 1857.
In May (of that year) he was ordained a Seventy of the 45th Quorum and
afterwards he became one of the presidents of that quorum. He served in the
"Echo Canyon War" and became one of the "Standing Army". He served three
terms as a member of the city council of Provo and in 1860 joined four of his
brothers in the erection of a large two-story furniture, dancing and theatrical
building, in which Harvey distinguished himself in personating the character of
Claud Melnot, John Mildmay, Don Caesar de Bazan and the Yankee in Cuba.
He went to England on a mission in the spring of 1865, leaving his wife
with the only surviving child, a daughter, Margaret, three years old. Their three
sons, Harvey H, Seth M. and George H. had died a few years previously. After
laboring six months in the Manchester Conference, he was appointed President
of the Glasgow Conference and Scottish District, which position he held when
released to return home in 1868. He was appointed captain of the company of
Saints which sailed from Liverpool, England, in the ship "Constitution", and
after his arrival home, he was admitted into the "School of the Prophets".
In 1869 he was called to go on a mission to the Sandwich Islands,
accompanied by his wife, Margaret Ann, who had lost her last child just
previous to his return from Europe. He labored in the Laie sugar works during
the five years, except six weeks, when he went to the island of Kauai, returning
home in 1874. After his return he clerked in the Provo co-op, became business
manager of the Utah County Times Publishing Co., a director in the "United
Order" organization and assessor and collector of Utah county and Provo city.
Thus he was employed until 1879.
In August, 1875, he was ordained a Bishop by President Brigham Young
and called to preside over the Fourth Ward of Provo, and on June 2, 1877, he
was chosen second counselor to the president of the Utah Stake. He entered into
celestial marriage (polygamy) July 6, 1877 and was sealed to Emily G. Till and
Sarah Eggertsen in the Saint George Temple by Apostle Woodruff. The
following month Brigham Young died. In 1879, while in the presidency of the
Utah Stake, he was called again to the Sandwich Islands to preside over that
mission, accompanied by his wife Margaret Ann.
While visiting in Honolulu, Queen Kapiolani desired the presence of
President Cluff and Margaret at the palace, ostensibly for the purpose of
receiving a blessing under his hands, which was granted. A new meeting house
was commenced at Laie , the chief corner stone of which was laid by King
David Kalakaua and President Cluff, the latter offering the dedicatory prayer.
Church records were deposited in the southeast corner. Mr. Nagasaki, the envoy
of Japan, was also present.
Returning home with eight natives in 1882, President Cluff resumed his
duties in the presidency of the Utah Stake and became manager of the Provo
Lumber and Building Co., and superintendent of the erection of the stake
tabernacle. September 20, 1883, Margaret Ann Cluff died in Provo, which was
the saddest blow in the trials of his life. He was elected as director of the First
National Bank of Provo, and of the Provo Co-op Institution and director and
treasurer of the Church Association of the Utah Stake.
April 30, 1887, he was arrested on the charge of unlawful cohabitation
with his wives and on the 14th of April of the following year he was sentenced
to six months imprisonment in the penitentiary, and to pay $300 fine and costs.
After serving five months he was honorably released.
He acted as superintendent of the erection of the Brigham Young
Academy's new building, which was completed in time for school to start
January 1, 1889. In August of that year, President Wilford Woodruff sent a
message to President Cluff that it was the mind and will of the Lord that he
should "colonize the Hawaiian Saints in Skull Valley and preside over them."
His wife, Emily, was set apart to the same mission. On the 28th of the same
month the colony, under President Cluff, was located in Skull Valley and the
place was named Iosepa. A town site was surveyed, lots drawn and Church
organizations effected. In 1890, Presidents Woodruff, Cannon and Smith visited
the colony and dedicated the valley for the gathering place of the Saints from the
Islands of the Sea.
A new and more adequate meeting house was commenced in 1900, and the beginning
of the new century found President Cluff still presiding over the Hawaiian colony (he
was released in 1901). He was the father of sixteen children, having spent nearly
twenty-one years of his life among the islanders and four years in the European
mission. (LDSBE 371-373) Harvey died 19 April 1916 in Salt Lake City.
Hawaiian History/Early Missionaries
Background
For the reader to have a better understanding of the
circumstances under which William Wallace, Benjamin and Harvey
Harris Cluff labored in the Sandwich Islands the following historical
brief is presented.
At the time Captain Cook discovered these islands, in January
1778, each island had a ruling Chief or "Alii" called a "Moi". Each
island was divided in to four or five sections, called a "Moku",
which had a Chief called "Alii Ai Moku". Each of these sections
were divided into triangular segments called "Ahu Pua'a" whose
chief was called a "Konohike" and whose residents were called
"Maka ai nana" or commoners. These "Ahu Pua'a" or pie shaped
parcels of land started with the tip in the mountains, the middle
section in the foothills and the coastal plain and the broad base along
the ocean front. This meant that the commoners in a given parcel of
land had available to them, within its boundaries, all of the wild
game and timber in the mountains that wasn't being used; the
farming acreage in the midlands in which to plant their taro and
other foods, banana, papaya, coconut, breadfruit etc. that wasn't
being used by someone else and all along the lower section and
ocean front that wasn't being used, to do their fishing. They had a
"Kapu" system of hierarchy that gave the Alii or Chiefs certain
privileges and demands of respect.
As part of the Kapu system, women were not allowed to eat
some of the foods used by the men, nor were they allowed to eat at
the same table with the men. Men did all of the cooking and food
preparation. Commoners (Maka ai nana) did not own the land, but
had rights to use any part of their area or use any thing that wasn't
being used.
Their religion was idol worship and they had temples called
"Heiaus" where the Kahuna Pule (High Priest) performed their
ancient rites. Men had a power called "Mana" that could be given or
restored by the Kahuna Pule.
Life centered around families or "Ohana", and these people
believed in having more than one wife or having more than one
husband. Morality and chastity were not understood. Fathers taught
their sons their craft and women taught their daughters their
responsibilities.
These Hawaiians believed in sharing everything they had and
they only worked hard enough and long enough to get the necessities
of the moment then rested or played. They lived in small villages in
thatched huts just to keep them from the wind, rain and sun.
There were constant battles between the Chief of the island
(Moi) and lesser Chiefs (Alii) with these lesser chiefs seeking to gain
more power. Kamehameha was the first Chief (Alii) to successfully
unite all of the islands by conquering them in battle. Just prior to the
turn of the century, 1796, the Hawaiian Kingdom became united and
Kamehameha set up his Court at Waimea on the island of Hawaii. It
was near here, at Kealakekua, that Captain Cook was killed and also
the first missionaries landed.
"Le Isole Di Sandwich" The Hawaiian Islands as they were named
and mapped two years after Kamehameha the Great united them, 1798.
Prior to Kamehameha I's death May 8, 1819 in Kailua, Kona,
Hawaii, he had succeeded in putting his realm under a firm and
permanent system of government.
Kamehemeha I's son Liholiho was just 23 years old at the time
of his accession and he became known as King Kamehameha II. He
reigned about five years, but in that time he, with his advisors, took
some very decisive steps. Perhaps the two having the greatest impact
on the Hawaiians was 1.) the abolishing of the "Kapu" system and
allowing men and women and families to eat together and 2.) the
destruction of Heiaus and the "tiki" idol-gods. Thus the Hawaiians
were left without religious worship and most all of their traditions
and customs where destroyed.
The brig, Thaddeus, with its cargo of Christian missionaries,
headed by Reverend Hiram Bingham and Reverend Asa Thurston
could not have come at a more opportune moment, for the religious
vacuum that had been created could be filled at once by appeals to
the yearnings of the strongly religious-minded Hawaiian people.
They landed April 4, 1820 at Kailua, site of the Royal Residence.
Liholiho, Kamehameha II, did not openly and willing accept
them at first, but after much argument the King agreed to their plan
of establishing a Christian mission.
These early Protestant missionaries did a lot of good and a lot
of harm to the natives, banning many things they did as "un
Christian" and "immoral", but at the same time establishing schools
and teaching them to read and write. The first printing of the
Hawaiian alphabet and short lessons in spelling and reading was
done January 7, 1822. See reproduction sample in William Cluff's
First Mission.
Kamehameha II died while on a trip in London, July 14, 1825.
Liholiho's brother, Kauikeaouli, who was just nine years old,
succeeded him as Kamehameha III, but the kingdom was ruled by
the queen dowager Kaahumanu (who was Kamehameha I's wife.)
during his early years. As the king became able to assume his
powers, he ruled jointly with Kaahumanu and her successor, Kinau.
Many improvements were made in the government during his reign.
Under Kamehameha III the Constitution of 1840 was
established changing land use rights, requiring the government to
provide public schools and improving the laws etc. Kamehameha III
established good relations with foreign countries and did a lot to
improve the economic condition of the islands. The production of
sugar cane, rice, coffee and livestock were in their infancy. (FGB
Notes from Hawaiian History Class 1987, J. H. Spurrier)
On May 23, 1843 Addison Pratt, Noah Rogers, Benjamin F.
Grouard and Knowlton F. Hanks were called by the Prophet Joseph
Smith and set apart as the first missionaries to the Pacific Islands.
They were unable to engage passage on a ship bound for the
Sandwich Islands and instead sailed to the Society Islands, the
natives were so happy to have them, that they stayed and never
reached the Sandwich Islands.
The Hawaiian Islands Group as of 1844, ten years before the arrival
William Cluff. By this time they had gotten their modern names.
In the summer of 1850, ten young men who had been
employed around the gold diggings of California hoping to secure
means to help build Zion were called by Apostle Charles C. Rich, in
the California Mission, to leave the streams and hills of California
and labor as missionaries in the far-away Sandwich Islands. They
answered the call and, at their own expense, reached the Islands and
laid the foundation for the establishment of the Hawaiian Mission of
the Church of Jesus Christ of Latter Day saints.
George Q. Cannon describes their arrival in the Honolulu
Harbor, On December 12, 1850, "While yet some miles from the
mouth of the harbor of Honolulu we met several canoes containing
natives of the islands who were out fishing. No sooner was the
anchor dropped than the decks were crowded with natives, some
trying to sell bananas, oranges, coconuts, melons and other fruits
(this was in the month of December) and others anxious to take us to
shore. The monotonous character of their language, their rapid
utterances, their numerous gestures, caused us to watch them with
interest. We thought them a strange people. I little thought at that
time I would ever learn their language, or become as familiar with
their customs as I afterwards did; for though we had been sent on a
mission to the islands, we supposed our time would be occupied in
the preaching to the whites."
Hiram Clark was the first president of the Hawaiian Mission,
these other nine missionaries, including George Q. Cannon, worked
under his direction. The first native baptized in Hawaii was a sixteen
year old boy who could speak English well. He was baptized about
two months after their arrival on February 10, 1851. (MIH 134,135)
These missionaries established branches throughout the
islands, but their greatest success seemed to be on the island of
Maui, where the first branch of the Church was established in Kula,
at Pulehu. George Q. Cannon lived with Brother Jonathan H. Napela
while serving in Wailuku, Maui and in his journal he describes
Napela as an "educated, intelligent Hawaiian who thoroughly
understood his own language and could give me exact meanings of
the words. Unless the language used carried to the Hawaiian mind
the same meaning precisely which the words in our translation gave
us, it would not be correct. Probably but few in the nation were as
well qualified as Brother Napela to help me in this respect." (MIH
p140) Napela provided immeasurable assistance with proper
meanings and interpretations of Hawaiian words, enabling Elder
Cannon to get the writers intent as he translated the Book of
Mormon into Hawaiian.
Elder Cannon also met two other great early Hawaiian brothers
who became stalwarts in the Church, William K. Uaua and
Kaleohano. These three were among the "friends" that Elder Cannon
felt impressed were waiting for him as he set out to go among the
natives in 1851. (GPUIS p 23,24)
Elder Cannon says in his own words, "In the last days of the
month of January, 1851, I commenced the work of translation. My
fellow laborers, the Elders, encouraged me, and from the First
Presidency at home, Presidents Brigham Young, Kimball and
Richards came words of cheer approving of what I was doing, and
counseling me to persevere."
"The Translation was finished about two and one half years
from the time I had commenced, but it wasn't until the 27th of
September 1853 that we completed the revision."
"In December 1853, I visited Kauai to again revise the
translation of the Book of Mormon. There was a native Elder
laboring in the ministry with Elder William Farrer at that time on the
island by the name of Kauwahi, a man of acute intellect and talent
and good education, and who was called the most eloquent and best
reasoner in the Hawaiian nation. I was desirous of having him and
Brother Farrer go through the translation with me, to see that no
word had been omitted, and to correct any inaccuracies which might
have escaped my previous reading. We commenced the revision at
the town of Waimea, the farthest inhabited point west on the
Sandwich Islands, on the 24th of December, 1953, and finished it on
the lst day of January 1854."
Elder Cannon was released in 1855, after five years of faithful
service in the Sandwich Islands, to return home, he continues his
description of the printing of the Book of Mormon, "I had barely
reached home after an absence of five years. I remained there about
five months and a half. At the April Conference in 1855, I was called
to go on a mission to California to publish the Book of Mormon in
the Hawaiian Language. Thus was the Book of Mormon first
translated and published in the language of the red man, part of the
race for whom its promises are most abundant. The Elders who have
since labored upon these islands, know the good the Book has
accomplished. Its circulation can never fail to benefit all who will
read it." (MIH 140-142)
William W. Cluff's First Mission
September 27, 1854 to December 12, 1857
The year before Elder George Q. Cannon was released and went to San
Francisco to print the Book of Mormon in Hawaiian, William recorded in his
journal, "At the regular April conference of 1854, I was called on a mission to
the Sandwich Islands in connection with nineteen other young men. (Nine were
called to the Sandwich Islands.) Joseph F. Smith (only 15 yrs. old) John T.
Caine, Silas S. Smith, Edward Partridge. S. M. Mellon. Ward E. Pack, H.P.
Richards and William King were with me".
Three of these brethren, William Cluff, Silas S. Smith and William King
were associated together in their travelling outfit. To procure an outfit for this
mission, William sold twenty acres of land in the "East Field", one half of
which had a crop of growing wheat, and a corner lot on Main Street in Provo,
where the meeting house now stands. The property thus disposed of was worth
only ten to fifteen dollars, with which he purchased a one-third interest in a light
wagon, two horses and a harness. Because of the shortage of funds, he pooled
with Silas Smith and William King to purchase this travelling outfit.
William left his parent's home in Provo on the 10th of May and travelled
with President Brigham Young as far south as Cedar City. They met with the
President, visited the settlements as they moved south. From Cedar City the nine
young missionaries travelled by themselves. When they arrived in San
Bernardino, they found "quite a settlement of Mormon people". Elder Joseph F.
Smith and William found employment with a Brother Moss at a shingle mill
located in the mountains earning enough money to continue their journey to San
Pedro.
On July 4th the missionaries left San Bernardino, driving two mule teams.
Passing through Los Angeles, they arrived in three days travel, at San Pedro
where they first gazed upon the peaceful Pacific Ocean. There they took a
steamer to San Francisco.
In a letter to Elder George A. Smith from his cousin, Joseph F. Smith
stated October 20, 1854 and published in the Deseret News January 4th, 1855,
Elder smith says of their journey from Cedar City to San Bernardino, "We had a
good time in crossing the plains, though somewhat warm occasionally, and at
times no water, but we went the journey very quick and did not suffer. We met
with some abuse while crossing the water from a gang of rowdies that were on
board the vessel, simply because we were Mormons, and had to take steerage
passage for the want of money. Nine of us came across this trip, and the rest
stopped in San Francisco for the want of means. We arrived in Honolulu on the
27th of September (1854)." Joseph F. Smith was just a boy of 15 years when he
wrote this letter, note the odd English.
In a letter to Pres. George A. Smith in reporting on his first mission,
William Said, "We arrived in California on the 9th day of June 1854, here we
labored with our hands to obtain means to pay our passages to the islands. On
the 8th day of September, nine of us set sail on the Brig "Vaquaro" (a
twomasted square-rigged sailing vessel) and after a passage of 19 days we
arrived safe in the City of Honolulu, where we were welcomed by President
Phillip B. Lewis, Elder Benjamin F. Johnson, Karran and a host of native saints.
"President Lewis called a special meeting and gave us our several
appointments to the different conferences. Elder John R. Young and myself were
appointed to labor in Honolulu or Oahu Conference, under the presidency of
President John S. Woodbury; for the first three months I worked in the tin shop
with Pres. Lewis, occupying all my leisure time studying the language, etc. On
the first of January, A.D. 1855, I went to live among the natives and applied all
my time to study and acquire a knowledge of the language and in three months
from that time I was able to open, dismiss and speak a little in the meetings. A
General Conference was held in July A.D. 1855, when all of the old elders were
released. (George Q. Cannon, James Keeler, H. W. Bigler, James Hawkins and
William Farrer) and all of the responsibilities of the mission rested upon our
shoulders, we realized that this was a great responsibility, especially as we were
all so young. Silas Smith succeeded Phillip B. Lewis as President of the
mission."
Although William's report above says he didn't go to Kaneohe until
January, his journal describes his reaction to the mourning of the natives at
Kaneohe at the death of King Kamehameha III on 12 December 1854. Sometime
in December he was assigned to the village of Kaneohe on the windward side of
the island of Oahu under Elder Woodbury. Presently it is about a 20 minute
drive from Honolulu through the Likelike Tunnel under the pali to Kaneohe. It
took William and his companion a full day to get through the Nuuanu valley and
down the Pali (cliff) to the village of Kaneohe. Upon his arrival he lived in a
thatched hut and worked among the natives. He never saw a white man for six
weeks! He immediately was required to eat the food of the natives, poi, raw fish,
sweet potatoes etc. and sleep on woven mats on the floor and learn their
language so he could talk to them.
The above is a facsimile of the first Hawaiian Alphabet and Speller to be printed of the
Hawaiian language by the Protestant missionaries’ in1922. This copy was obtained from the
Lahainaluna school's "Hale Pa'i" (print shop) in Maui and printed especially for inclusion in
"The Cluff Missionaries in the Sandwich Island."
He began immediately to learn the language, but he couldn't teach his
appetite to like poi. His first three days all he had was one sweet potato, on his
third day of fasting he relates this dream. " I dreamed that I was at home in
Provo. Mother, on my joining the family circle remarked, 'Now that my family
are all at home I will get up a good dinner for my family'. I said. 'Mother, that
will just suit me, for I have had nothing to eat for three days'. 'Well then, said
mother, 'I will hurry up'. Mother and my sister Lavina rushed the preparations. I
distinctly heard the rattling of dishes, and saw the steam rise, and inhaled the
delicious flavoring as the food was placed upon the table. My anxiety reached
such a pitch, that when mother said, 'Please take your chairs up to the table, I
sprang to my feet, seized hold of my chair. Oh! what a disappointment.
"That sudden anxious move awoke me and I found myself standing in my
room in total darkness, and bewildered as to where I was. I had a faint
recollection of going to bed in a native house on the Sandwich Islands, yet how
vividly I was impressed of home, surrounded by the family. As my confused
brain began to clear from the mystery and uncertainty surrounding me, I said to
myself, 'Well, if I am really on the island, the walls of the house will be
thatched, but if I am in my own bedroom in Provo, the walls will be plastered.'
So I got down on my hands and knees and proceeded cautiously to find out the
fact of my existence and whereabouts.
"Soon my hand came in contact with the thatched wall of a Hawaiian
house. My whole nature collapsed and the most intense despondency came upon
me, relieved somewhat by a flood of boyish tears. If I could only have enjoyed
that sumptuous meal prepared by my dear mother, if only in a dream, it would
have been a satisfaction to me; as it was, sleep entirely left me for the rest of the
night."
While William was laboring in Kaneohe, King Kamehameha III died,
December 15, 1854. Elder Cluff said that the natives, when they heard of the
King's death, set up such a wailing as to make the village impregnated with
sadness, and this continued from midnight when the news first reached them
until sunrise the next morning. "Never in my life did I hear or witness such a
lonely and melancholy condition as that produced by the lamentations of the
Hawaiian people at the death of one of their kings", he scribed in his journal.
William attended the funeral ceremonies of King Kamehameha III and also
the coronation of Prince Alexander Liholiho, who became Kamehameha IV. He
described the ceremonies as "grand and imposing".
At about the time these nine elders arrived in the Sandwich Islands, there
was a big effort to find a "gathering Place" for the Saints, since they could not
immigrate to Utah to be gathered with the main body of the Church. While
William was laboring on the Ko'olauloa (windward) side of Oahu, President
Philip B. Lewis and Elder Francis Hammond were appointed a committee to
select a temporary gathering place in the Islands so the converts could be kept
free from outside influence. At a conference in Wailuku, Maui on October 5,
1854, Elders Lewis and Hammond reported they had found a beautiful basin on
the island of Lanai.
A group of brethren, including George Q. Cannon and Jonathan Napela
went to Lanai and concurred. In the fall of 1854 the first saints went there to
establish a settlement and plant crops, thus, what was to be known as Palawai or
the "City of Joseph" or sometimes called the "Valley of Ephraim" was begun.
The Saints began to gather and this would become the headquarters of the
Church in Hawaii.
William labored for about half of his mission on the Windward side of
Oahu, at Kaneohe and Laie. He was among the very first missionaries to live
and work with the natives in that very primitive village. Laie had been a "City
of Refuge", a sanctuary for fugitives. A person in flight, no matter from whom,
even the King, no matter for what reason, was safe if he could reach the
sanctuary of Laie. King Kamehameha abolished the ancient system which
provided for 'Cities of Refuge" however it is of special interest to Mormons that
four to five decades later, under an entirely different culture, Laie once more
became a place of refuge, a sanctuary for a people in desperate need.
It was just six years earlier that feudal ownership of the land by the King
and his Chiefs was changed so that commoners (Maka ai nana) could share in
land ownership. Laie was a part of a "Ahu Pua'a" (pie shaped parcel of land
with the tip in the mountains, the middle section in the foothills and the coastal
plain and the broad base along the ocean front.) Sometime during the latter part
of William's mission, the 6000 acres known as Laie was purchased by a haole
(white man) named Dougherty, who established a private ranch. He build a
"mansion and several auxiliary buildings, bred cattle, sheep, goats and horses
and although there was a shortage of water and the land was not developed he
build a large successful ranch." (CHL 'PreMormon Laie' and UTIOTS 127,128)
To give the reader a better perspective of the area known as Laie at the
time of the first Mormon missionaries, picture yourself standing on temple hill.
Between you and the ocean stretches a treeless plain dotted with grazing cattle,
no pools, no buildings, no homes, no landscaping, no streets, a dreary expanse
of scantily grassed land. As you looked "mauka" (toward the mountains) you
see some signs of human occupancy, one large frame house (home of
Dougherty) among several frame structures, enclosed by a low rock wall and in
the vicinity, a scattering of pili grass huts, (See photo on next page.) each with
its patches of taro and sweet potatoes. Each hut was the home of a primitive
Hawaiian "Ohana" (family). They had chosen this area because of its plentiful
fresh water supply. (CHL)
This piligrass hut is in Crater Valley. Behind the temple about where Mr. Dougherty's
home and ranch headquarters were originally and where the BYU Prawn Farm is currently
located.
Elder John R. Young writes in his journal, "On the 30th day of April, 1855,
my 18th birthday, I visited Elder Wm. W. Cluff at Laie, and spent a week with
him. We received an invitation to hold meetings at a Catholic Village. Taking a
native Elder with us, we visited the settlement and held services in the Chief's
large dwelling house. After singing and a prayer, we invited this Elder to preach.
He was a Lahainaluna graduate (The first high school west of the Mississippi
and the finest school in Hawaii) and an eloquent and fluent speaker. He
undertook to explain Daniel's Vision of setting up God's Kingdom, in the last
days and made a sad failure of it. The people hissed and groaned until he sat
down."
"What were we to do, Bro. Cluff read the 3rd chapter of Matthew and
commented on the baptism of the Savior. While he was talking, I was earnestly
praying that our visit might not be a failure. When he finished speaking, I arose
and quoted the 16th verse of the 16th Chapter of Mark, "He that believeth and is
baptized shall be saved." I talked an hour. The spirit of the Lord rested upon me
in mighty power. The hearts of the people were touched. At the close of the
meeting, we walked down to the river, and I baptized eight persons into the
Church." (HHM and Elder John R. Young's Journal)
Elder Cluff and other missionaries were often invited to speak at other
Church Congregations. The following Sunday they spoke at the Presbyterian
Church at Laie.
During the time William served on the windward side there were
congregations of Hawaiian saints in Hakipuu, Heeia, Hauula, Kaaawa, Kahaluu,
Kahana, Kaneohe, Laie and Punaluu. All of these branches do not suggest that
the work was easy, or the congregations large or the membership enduring. Not
only was the Calvinist preacher, Mr. Emerson, constantly active against the
Mormons, but the spread of Smallpox sometimes brought missionary work to a
standstill and whole branches of the Church were wiped out by this and other
diseases.
To further the work, the elders established schools at Hakipuu, Kaaawa
and Laie. Elder Farrer worked with Brother Kauwahi in Laie to translate Orson
Pratt's "Remarkable Visions" so the Hawaiians could read this doctrinal
exposition in their own language. The Brethren felt a "Gathering Place" was
necessary to strengthen the Hawaiians and Brigham Young, in a letter in 1853,
told the elders that the gathering place must be in Hawaii, not California as
previously considered. (LEL Lance Chase 1981)
William labored extremely diligently and conscientiously in the Kaneohe
and Laie areas on the island of Oahu. According to the Hawaiian Mission
Journal they would gather twice a year for "General Conference in Wailuku,
Maui and later at the first Gathering Place "The City of Joseph" in the "Valley of
Ephraim" on the island of Lanai.
At a conference held in April 1856 William and Joseph F. Smith were
reassigned to labor in Hilo, on the Big Island, Hawaii. While laboring there the
following is told of an experience they had with a Kahuna Pule (High Priest):
William and Joseph were informed that in the Hamakua district, the
Northern end of the island, there lived a very aged Kahuna Pule of the old order
of priests as known in the ancient religion. It was known that he would not
accept the Christian religion, but with pertinacity he clung to his heathenism.
The two elders resolved to pay a visit to the old priest, notwithstanding their
native friends informed them that he would not converse with any foreigners.
They decided, nevertheless, to go and see him, if only out of curiosity. He lived
in a hut just outside of the village all alone. They found him outside his lonely
hut, reclining in the shade of a tree. He met them with stoical indifference,
paying no attention to their very polite salutation of "Aloha Oe" (Greeting to
You) in his own language. He finally arose to his feet and drew himself up,
assuming a grave and important mien, evidently surmising who they were. He
was a tall muscular man, about 90 years of age. (The natives told the elders that
he was 100 years old.)
Although sullen and morose, there was nothing of a savage or hideous look
in his countenance; heavy facial lines, however, denoting strong character; but
even these were modified, by intelligence, in fact he seemed to be a very good
type of the older and better class of Hawaiians.
To several commonplace questions put to him, he made no reply nor
appeared to notice them; although the elders both spoke his language well. In
studying him, they could but feel that they were in the presence of a strange,
remarkable man; one who, evidently, had been noted in his class and profession,
during the heathen days of his people. The Kahunas, in fact, were only second in
importance and influence to the kings and high chiefs in the councils of the
nation.
During the earlier part of this man's career, all of the invading wars of
Kamehameha I were carried on, and in those bloody wars, tens of thousands of
his conquered foes were offered in sacrifice to his "War God" in the heathen
temples (Heiaus) In contemplating the past life of this strange silent and now
morose man, it did not require much strain on the imagination for them to
picture him standing by the rude altar in their Heiau Temple in the very act of
disemboweling the miserable victims as they were, one after another, laid on the
sacrificial stone, to be offered up to appease the wrath of the god of war. In fact,
the elders could imagine his hands were still reeking with human blood. As it
was evident, beyond a doubt, that this very man now standing dumb and silent
before them, had officiated at the sacrificial altars when hundreds of men of
rank, as well as common warriors, captured in battle, were offered in sacrifice.
They had, only a short time previously visited one of the Heiaus, the last
one built by Kamehameha, and the largest on the islands, in which there are
three altars. The guide described in detail a scene in the Heiau during a
sacrificial ceremony as follows: "In the open court, there, hundreds of common
people will assemble; they come out of idle curiosity. On that raising ground,
back of the altar, will be the king and high chiefs, surrounded by musicians and
mele (songs) singers; there, in front of the altar, stand the officiating Kahunas,
with knives in hand, and circling around them and the altar a great number of
chanting kahunas.
"When all are ready the beating of a Pahu (one headed drum) with its dull,
dismal thud, is the signal for commencing the ceremonies. The mele singers, the
chanting of the Priests and the number of string instruments producing a shrill,
squeaking sound, all combine in a very discordant chorus, most weird and
dismal.
"Now a trembling victim, fattened for the sacrifice, is brought in and laid,
securely bound, on the altar, face up. One of the officiating Kahunas, with a
jagged edge stone knife, makes a deep transverse cut across the wretch's
abdomen, laying bare his bowels. The piteous, hideous screams of the tortured
victims are heard above the din of the discordant chorus. The tones of the
instruments and voices of the singers and chants are raised to a higher and more
frenzied pitch, in an effort to drown the hideous screeches of the lacerated
victim! During which another of the officiating Kahunas steps up and thrusts
his two hands into the aperture and literally tears out the mass of bowels and
casts them into a cesspool nearby, while the poor wretch writhes and struggles
with agonizing, piteous groans; often amid the taunting and jeering of the
spectators.
"After a great battle has been fought the number thus offered in sacrifice to
the god of war may reach to fifty, or even a hundred in a day. Several hundred,
he said, had been offered up on these very altars within the past sixty-five
years."
The elders had almost despaired of being able to induce the old Kahuna to
talk, but finally they asked him if he could remember the arrival and death of
Captain Cook. For a moment he was thrown off his guard, and involuntarily
replied, "Yes."
You must have been quite a young man at the time. How old were you?
Raising his hand he said, "About so high," indicating the height of a boy 10 or
12 years of age.
Did you ever see Captain cook? "Yes, I was at Kealakekua, (the village
where Captain Cook was killed) when Lono, Captain Cook, was killed." You
would possibly be about 12 years old at the time? "Perhaps so," he replied, "but
I remember it well."
"Now," the elders said, "as we have never heard the particulars of that sad
story by an eye witness, if you have no objections, we would be pleased to have
you give us the particulars as you remember them. We have no motive further
that to learn the facts."
In a modest, straightforward manner he related the whole history of the
affair, differing only slightly from what we had learned from the native sources.
"Cook," he said. "had pushed his way through the great crowd and was a little
way out in the water, waving his hand to his officers on board the ship to cease
firing; but as the firing continued, it is supposed the officers mistook his signal.
An old war chief, to test whether Cook really was immortal, threw his spear so
as to strike the Captain with a side glance. The force of the blow caused Cook to
cry out with pain. The old warrior then declared he was mortal and felt pain as
any other man. Thereupon, several, with well directed aim, threw their spears,
piercing him through, and he fell dead where he stood in the water." Thus
perished the noble Captain Cook, the first to circumnavigate the globe.
"It has been claimed by some writers that the Sandwich Islanders, anciently
were cannibals: is there any truth in such charges.?" He replied very
emphatically, "No, the only case," he said," where any Hawaiian every ate
human flesh was as follows: When Lono, Captain cook, was killed, the
Kahunas, who supposed him immortal, took his body to the heiau and flayed the
flesh from the bones, which were preserved as sacred relics. His heart was
placed in a calabash, also to be preserved, as sacred. During the night a boy
stole in and ate it, the boy supposing it to be the heart of one of the hogs that had
been killed that day, in preparing the feast given in honor of Lono. When it was
learned that the boy had eaten the heart of Lono, a god, he was anointed the
great high priest, Kahuna Nui, of our nation." This statement is confirmed by all
the reliable native historians.
Having now thrown off this moroseness and talked freely, they ventured to
ask him to explain, if he would, something of their ancient religion, their rites,
ceremonies etc. He seemed rather reluctant to talk on that subject. We assured
him that it was not with a view to criticize or revile their ancient modes of
worship, but simply for information. So finally answering many questions that
were put to him in regard to sacrifice, he said, "Yes, we offered sacrifice of
swine, fowls, fishes and many kinds of fruit, to the lesser gods."
"You used in your worship, images of wood and stone; also worshiped the
volcano, sharks, thunder, ledges of rock, etc., we have been told. Will you
please explain your ideas in regard to these things? As it has always seemed a
mystery to us how intelligent persons could believe that Deity could be
represented or exist in those hideous idols, or in a volcano, shark, rock etc." At
these questions he broadly smiled and said. "We believe there is one great God
who created the heaven and earth, man and every living thing; we also believe
there are many lesser gods and goddesses. When the great God is angry with
man whom He created, he punishes them for their wickedness."
"Did not you offer human sacrifices also?" we asked. "Yes, on certain
great and special occasions, such as war, pestilence and famine," replied the
Kahuna. "If a sacrifice of swine, fowl, fruit etc., would appease the wrath of
God in the case of those calamities you have mentioned, why not in the others?"
we queried.
"You see," he said, "it was necessary to make the sacrifice
commensurate with the greatness of the affliction. Offerings of swine, fruit etc.,
were more common things, would not be acceptable to the great God in case of
those general calamities. Therefore it required the greatest offering we could
make, a human being."
To the charge of image worship, the Hawaiian will reply: "Are the
Catholics also image worshipers? Do they not adorn their cathedrals, and places
around their altars numerous images and paintings representing various saints;
both male and female? Do not the bishops and officiating priests bow before
those images in adoration, and with the crucifix and strings of beads make
mysterious signs and significant tokens in their peculiar forms of worship? Do
they not kneel before the Virgin Mary and implore her to intercede with Christ
and the Father, in their behalf?"
William went on seemingly in a manner to justify the Hawaiians offering
sacrifices be saying: Barring human sacrifice in the ancient Hawaiian worship,
it must be admitted that there was a great similarity between it and that of
ancient Israel, in theory at least. Then, when we consider the sacrifice Father
Abraham attempted to make, and the greatest of all sacrifices, when God the
Eternal Father, foreordained that his Only Begotten Son should be offered a
sacrifice as an atonement of sin, if we are not reconciled to the theory of human
sacrifice of the heathen Hawaiian, we will be forced to the conclusion at least,
that a traditional knowledge of the principle and law of sacrifice, as understood
by Adam and ancient Israel, has been handed down to them through their
forefathers.
We must bear in mind, as a mitigating or extenuating excuse for the
excesses to which the Hawaiians carried human sacrifices during the wars of
conquest by which Kamehameha I united all of the islands under one
government, that the sacrificial altar was substituted by them in lieu of the many
other methods available to more civilized nations in disposing of the great
generals and rulers when vanquished and captured in war. When it came to the
ordinary warriors taken in battle, having no prisons in which to crowd them to
die by hunger and waste away by disease, they were quite as humanely disposed
of as sacrifices to their gods of war.
Contrast the fate of the prisoners taken in Kamehameha's wars, who from
the time of capture were fed and feasted like princes up to the hour of sacrifice,
(It was the law that no man should be offered sacrifice until feasted on the best
of food and a certain number of days.) with the miserable wretches, who, as
soon as captured in the US Civil War were hurried off and cast into a crowded,
uncomfortable and filthy Libby Prison, to starve, and by lingering torture of
disease and vermin, prayed for death to come as a happy relief. (CFJ Dec. 1901
pg 165-168)
During the six month period (1856) in which Elder Joseph F. Smith and
William Cluff labored on Hawaii, they spent most of their time in the Hilo and
Kohala Conferences, on the North side of the island. At that time a "once in a
lifetime" phenomenon took place, the eruption of what we now know as
"Halemaumau". From his journal, a Cluff Family Journal editor tells his story in
third person as follows:
"Another pleasing and awe-inspiring sight came under the experience of
the missionary while on the Island of Hawaii. The activity of the volcano on top
of Mauna Loa, being 14,000 feet above sea level, which again occurred in
1856, and was witnessed by William. Millions of tons of molten lava ejected
hundreds of feet into the air, casting lurid lights far over the surrounding
country, and then forming a river-like stream as it coursed its way down the
sides of the mountain producing a grandeur indescribable.
"This river of molten lava would run sixty miles, and reached within eight
miles of the town called Hilo, where it covered thousands of acres, destroying
the heavy growth of timber growing there. In order that the reader may form
some idea of this wonderful river of fire it will be necessary for him to
understand that the stream was from one-half to two miles in width and from
fifty to two hundred feet deep, and sixty miles in length. This magnificent sight
could be seen by standing at the sea shore near Hilo, for the whole distance from
the source to its consuming mouth, which devoured all combustible things that
came within its reach.
William visited the mammoth cauldron and witnessed its wonderful firelike serpentine course, keeping carefully at a safe distance. He describes the
conditions of its sluggish movement. Its greatest width as it reached a
somewhat level country was five miles. As the surface would cool and blacken,
the undercurrent would heave up this crust or shell, making openings, and again
flow off, forming curious shapes, leaving irregular surfaces.
On being informed by the native guide that a small stream had left the main
channel and was fantastically playing tricks with a waterfall in the river, on the
opposite side from where they were, they decided to cross over and watch the
struggling elements. Following the side of the flow a distance of a mile they
ventured to make a crossing on the crusted lava. The crust seemed sufficiently
thick to bear them, but it was intensely hot, as it may be imagined, produced by
the under flow of the molten mass. At places where the crust had been thrown
up higher, and thus become cool, they would rest; then again, where the surface
was comparatively smooth, they would of necessity run in order to keep their
shoes from burning.
At some points of the smoother surface they would be compelled to jump
over seams or cracks from one to two feet wide, where looking down they could
see the molten stream running only two or three feet beneath them. At places a
pool, two to three rods in diameter would be formed by the crust falling in and
being again converted into red-hot lava. Having proceeded about half a mile a
heavy tropical shower came on, which, when it came in contact with the lava
flow soon became condensed into steam, making it so hot we had to seek an
elevated point of cooled lava, where the party could rest for a while in hopes
that the shower of rain would soon pass over; but in that they were sadly
disappointed, for the steam became so hot and the air so dense that they could
not endure it and began to return, the guide taking the lead.
They followed in single file, keeping a few feet apart, and preserving that
order, so that no one should be lost in the fog or dense steam. Not only did they
travel in that way for safety, but the leader frequently said, "come on" and each
would repeat it unto the last in file. When, however, they finally reached the
land they were pretty much parboiled by the hot steam and their feet were badly
blistered. While the party lingered near the flow, the rain ceased and the dense
steam passed off, but none of the party wanted to make a second attempt to
venture across the lava flow to see the display at the waterfall." (CFJ P 121122)
A Conference, of all of the elders laboring in the mission, was called to
meet on the island of Lanai at the "Gathering Place" in the City of Joseph for
the October 6, 1856 Semi-annual Conference. It required five dollars each to pay
our fare from our field of labor to the place of the Conference.
Three of us, Elder Joseph F. Smith, Franklin W. Young and myself
(William Cluff), started from Hilo and traveling by land to Upolu, a distance of
about one hundred and fifty miles we would visit about ten branches of the
Church. At each of these we held meetings and reminded the Saints that we
were on our way to Conference and that we required five dollars each in order to
pay our passage across the channel to Lanai on the steamer. Money among the
Saints was scarce and difficult to get. When we left Waipio, the last large
branch on the way, we had only received seventy-five cents in money and five
or six goat skins worth twelve and one half cents each. While it looked very
discouraging, we had faith that by doing all we could the Lord would open the
way for us to attend the conference with our brethren.
On leaving Waimea, fifty miles from Upolu, where we would embark on
the vessel, the road forked, one going north and one going west. About three
miles west on the road, an LDS family named Kanohemauna lived; we had
previously left our books and clothes with this family, and to go that way would
take us about three miles out of our way. I being considered the "fleetest on
foot", it was decided that I should go and get the grips (luggage). Elder Smith
and Elder Young would continue on and wait for me four miles hence up the
road to Upolu.
I had not proceeded more than a mile when I found a man's coat lying in
the middle of the road; picking it up I found a money purse in one of the
pockets, containing some papers and three five-dollar gold pieces. Being just the
amount we needed and finding them as I did, the first impression was that it was
a Godsend. There being no one in sight, I started across the country to intersect
the brethren, thinking I would bury the coat with all it contained except the
money, in a deep ravine, and cover it over with lava rock.
I had not gone fifty yards when another thought suggested itself, and I
asked myself the question: Do you really think the finding of the coat was a
Godsend? Could it not be a temptation? It certainly belonged to some person to
whom the papers might be very valuable. With these thoughts and reflections,
and that the Lord would not bestow a blessing at the expense of another of his
children, my conscience smote me, and, still seeing no one in sight, I turned
back to the road and proceeded to the house where our things were left. Only
Sister Kanohemauna was at home; to her I related the finding of the coat, and,
taking out the pocket book, showed her the money and papers which proved to
be of great value to the owner, a white man, Mr. Lowe, who lived about fifty
miles east, and of whose hospitality we had a number of times partaken. As a
guard against the woman keeping the money, I let her see me take a
memorandum of the money and papers, and also told her I would write to the
owner from Upolu and inform him where I had left the coat.
On overtaking the brethren, I told them about finding the coat and the
fifteen dollars we needed to pay our passage, and asked them if they did not
think it a Godsend; they replied that it really looked like it. "I thought so, too, at
first, but on second thought I feared it might be a temptation in our straitened
circumstances," I replied. "True, it is not the way the Lord would come to our
aid," they said.
On explaining what I did with the coat and contents, they expressed great
pleasure and satisfaction, approving heartily my actions. That night we stopped
with a white man by the name of Lincoln who had married a native woman who
was a member of our Church. We had stopped there a number of times before.
Mr. Lincoln had always made us welcome.
The next morning we bade the family good-bye and started on our journey,
our host following us out of the house saying: "If you are going to your
conference, on Lanai, you will want money to pay your fares, here is five dollars
for each of you, if you will accept it." We did accept it with heartfelt thanks
both to Mr. Lincoln and to our Heavenly Father, believing that he had put it into
his heart to give us just the amount of money we required. In proceeding on our
way, we all felt and acknowledged that his was really a Godsend, as Mr. Lincoln
and his family had never before given us money, and during our stay this time
not a word had been said about our needing money to pay our passage to Lanai.
We recognized that the Lord had really heard and answered our prayers. (IEJ
pgs 687-689 and CFJ pgs134-135)
The above story is representative of the faith, humility, sacrifice and
devotion of these early missionaries completely relying on the Lord. They
arrived safely at the Conference at Lanai in due time. There were present at the
conference twenty-five elders from Zion. The gathering of these elders was
indeed an occasion long to be remembered. Reminiscences of home and of
former associations together with their experiences in the mission field, were
subjects freely talked over.
During the conference, which continued several days, the interest of the
mission, and how best to promote its growth among the native population was
freely discussed. Business interests connected with the mission, were transacted
before the close of their interesting gatherings. In addition to the real objects of
the conference, these young elders would indulge in athletic exercises, such as
jumping, wrestling and pulling sticks. "While these amusements were innocent."
says William, " we entered into them with boyish glee." When, however, the day
of separation came, all of their boyish hilarity was turned into sadness.
About half of the number of elders, engaged in the mission were assigned
to the islands Northwest while the others were to go to the North island group.
As the first lot were to depart the day before the others, all strolled to the beach
together, where "good-bye" was uttered in reluctance. The elders who were to
remain formed a single file, while the departing elders passed along, taking each
other with a firm grip by the hand, yet unable to say good bye above a whisper.
(CFJ 135)
These Mission and General Conferences held in Palawai, Lanai and Laie,
Oahu were joyously attended by these devoted young missionaries no matter
what "obstacles" were put in their way. These young men ranging in age from
Joseph F, Smith, age 15, to William Cluff, Age 22, were anxious to meet with
the "Utah Elders" to discuss their common interests, letters from the folks back
home and the progress each was making in their assigned 'vineyard'.
At the general native Conference, held April 17, 1857, at Palawai or the
"City of Joseph" there were twenty-four elders from Utah most of whom were
fairly conversant with the language. The gathering place was in a prosperous
condition although there were not as yet enough facilities for a general
gathering of the Saints at Lanai. ( TMH p144)
At one of these Conferences William Cluff was assigned to labor on the
island of Maui with Elder Joseph F. Smith. William had a death defying
experience while on a "discovery excursion" of the island. In the Cluff Family
Journal, this harrowing experience is told in third party language.
"While laboring on the island of Maui, with Elder Joseph F. Smith and
others, accompanied by two native guides, they began the perilous ascent of
Haleakala (House of the Sun) and extinct volcano. Having secured good saddle
horses, the party started from Kula, a village at the base of the mountain, early in
the morning, for the purpose of ascending to the summit of this wonderful
mountain, which is 12,000 feet above sea level. (it is actually just a few feet
over 10,000).
The great attraction for the tourists to this mountain is the extinct volcano
at the summit, being the greatest extinct crater in the world, and being nine miles
in circumference and one thousand feet deep. Here and there at the bottom of
this extinct volcano, are cone shaped hills, averaging in height from fifty to four
hundred feet. These cones were chimneys, or breathing holes, for the escape of
gases which had engendered from the molten mass below.
After a very tedious day's journey, the party reached the "caves" just before
dark, being within about three miles of the summit. On the following morning
early, the party started on foot to the summit, leaving their horses in the "Caves".
William, in his eagerness to reach the summit in time to witness the rising sun,
started out ahead of the rest of the party and arrived at the summit far in advance
of the others. When about half way to the summit, he turned and looked off to
the plain below, and beheld a dense cloud had spread over ocean and land up to
near the summit where he stood.
Here was grandeur indescribable, a mighty sea of pure white snow.
Gradually the mist of fog climbed up the mountain. "I was apprehensive that
the entire view would be closed against me", says William, "and all of my
climbing to reach the top of the mountain, where I should behold the grandest
and most sublime view, would be denied me." Still he toiled on and on, filled
with conflicting fear and hope. When within less than one half mile to the
summit, so eagerly sought for, the impenetrable cloud over took him and his
worst fears were realized. Midnight darkness could not have shut out a view
below or above more completely, but hastening on, he soon reached the summit
and sat down to rest, and lamented his sad fate, for he was in almost complete
darkness, so dense was the fog.
As the sun rose, the massive body of fog began to break away, and like
great huge masses, was rolled away along the mountain and over the dark abyss,
where the whirling and eddying winds encircling the great black chasm, made
the most fantastic display ever witnessed by mortal man; and when the sun's rays
touched the tip edges of these clouds as they rolled and whirled down and
around in that immense black chasm, the sight was wonderful. There were all of
the hues of the rainbow, and it is doubtful whether Haleakala was more awe
inspiring or majestic when its pit was a moving mass of red-hot lava.
When finally the clouds had dispersed and the grandeur of the scene had
dissolved, and William stood alone on the brink of that mighty chasm, his
companions not having arrived, he began to descend into the regions below. At
times this venturesome young missionary would come upon a space of loose
gravel and cinders, when all he had to do was stand still and the moving mass
would carry him along. Reaching the bottom of the chasm, he found a cone, half
mile away, which he determined to ascend. The ascent was much more difficult
that he had anticipated, but on reaching the top, he discovered the breathing hole
which seemed fully as deep as the cone was high. Standing on top of this cone,
or mound, he gazed back at the summit, where he had been standing, and beheld
his companions standing at the same place he had been occupying before he
commenced the descent of the pit.
Here again the venturesome young man determined to go down into the
funnel-shaped hole, and when he stepped over the brink on the loose gravel, the
whole mass moved and down he went, standing upright, to the bottom. Had he
not maintained his equilibrium, he would have been buried by the avalanche. On
attempting to return, he found the task much more difficult than he had
anticipated. He likens the operation to that of being on a tread-wheel. Several
attempts were made, but as he neared the top the whole mass would commence
to move, and down he would slide again to the bottom.
The heat was now becoming tropically hot, and the refection from the
inside of the pit made this lost boy feel like he was in the "bottomless" pit. His
life was now in great danger, for the heat was getting like liquid fire. He began
to reflect upon the time when kings and priests offered up animals and fruit to
Pele, the god of the volcanoes, and might not the stone wall at the bottom of the
pit have been erected for an altar on which to make offering. Again William
began to conjecture that he was designed to be a sacrifice, and that Pele had
unwittingly let him to the sacrificial altar.
Finally, William engineered the thing by bringing a little Yankee ingenuity
to his aid. Laying flat down, extending his limbs as near right angles as
possible, he would operate the two right limbs and then the two left ones, as oars
that propel a boat, or as he puts it, the turtle mode of traveling, and finally
succeeded in reaching the top.
When from the top of the main crater his companions saw him descend the
"little crater" the native guide exclaimed, "Auwe, ua poho maile, O Williama",
Oh, William is really lost! He will never come out of that pit alive. that is the
sacred abode of Pele and no human being except the Kahuna Pele, the priest of
the volcano god, ever went into that place and came out alive. For in that holy
place, thousands of human beings have been offered up to appease his anger.
Auwe! Auwe! O Williama!"
When the superstitious guides, with my
companions, met me on the crest of that little creator, they seemed to be as much
surprised as though Pele had met them in person. With all of the knowledge of
Christianity the Hawaiians are far from being free from old superstitions and
traditions. (CFJ 151,152)
The following reveals the status of the mission about the time William
Cluff was released. In the General Conference of the Hawaiian Mission held in
Honolulu on Sunday October 4, 1857 the following is extracted from the
minutes as published in the Deseret News:
Silas Smith was sustained as President of the Conference. This was the
status of Maui, where William and Joseph F. had been laboring. "Maui",
represented by Elder Edward Partridge, 6 seventies, 29 Elders, 56 Priests, 65
teachers, 62 Deacons, 26 died, 33 cut off, 15 baptized since the last conference.
Total 1165. The Saints in this Conference feel awake to their duty in some
places, while at other places they are quite dilatory and seemingly careless in
regard to those things that should most engage their attention. Oahu:
represented by Elder William King, 2 Seventies 14 Elders 19 Priests, 10
teachers and 9 Deacons, 3 baptized, 21 cut off, 9 dead. Total 371. The work is at
a very low ebb. Meetings are seldom held except when called by a foreign
Elder."
In the "gathering Place" (Lanai) this report was given: "Lanai, represented
by Elder W. E. Pack, 2 Seventies, 8 Elders, 5 Priests, 1 Deacon, 1 cut off. Total
139. The Saints in this Conference are as usual alive to the work. Meetings are
held regularly, three times on Sunday and three during the week. The Saints feel
well. Food is plenty at present, or at least there is supposed to be sufficient to
last till more can be raised, the affairs in general are as flourishing as we have
known them."
The minutes reflect the first dissatisfaction of Lanai as the gathering place
that I, Fred Beebe, the writer, has discovered. "The subject of the gathering was
introduced and each one expressed himself upon the subject, and all seemed to
feel, in consideration of the many failures at Lanai, that it would be advisable to
select one or more other places where the Saints may be gathered with less
difficulty, if possible."
The minutes also reflect the release of twelve missionaries, William W.
Cluff was one of them. All of the elders that went to the islands in 1854 and
were still remaining in the mission, were notified to make preparations to start
home about the first of December 1857. To raise means to pay his passage to
San Francisco William worked in a sugar plantation on Maui at $20.00 per
month and board.
During his labors on Maui, with Elder Joseph F. Smith, they were so
poorly off for clothing that both of them could not attend meeting at the same
time. They alternated in going to meetings. This they did repeatedly while
laboring in large towns. After laboring three months in the plantation, William
went to Honolulu to join the other elders on their home-bound voyage. Elder
John R. Young was short $10.00 for passage money, and William having $10.00
extra he had saved for clothes gave it to Elder Young rather than have him
remain behind.
They all sailed to Honolulu on December 2nd 1857 in a sailing vessel.
They were compelled to sleep on deck, or down below on bales of rawhide and
barrels.
Soon after the departure of the returning elders a letter was received by
President Henry W. Bigler from President Brigham Young dated Salt Lake
City, September 4, 1857, indicating that the "saints on those islands have either
been dead or are dying spiritually" and requested all but one or two elders wind
up their affairs and come home.
The mission journal of the Hawaiian Mission records that on April 20,
1858, President Henry W. Bigler received the following letter from Brigham
Young.
Great Salt Lake City, Feb. 4, 1858
Elders Henry W. Bigler and John S. Woodbury,
Dear Brethren. Your letter of December 3, 1857, arrived by the California mail
of the 3rd inst., and your report on the condition of the Sandwich Island
Mission, was no more unpromising that was warranted by previous advice. I
was pleased to hear, that so many of the Elders had already sailed and were
about to sail home, and that your indebtedness was so small. You are, without
regard as to when you were sent, counseled to start for home as speedily as you
can wind up your affairs and obtain passage money, not even leaving in the
mission one Elder who has been sent there, unless you should deem it wise to
do so. Try to inform Bro. Alvarus Hanks and the Elders in Australia and those
regions that they are all recalled. Our enemies have gone into Winter Quarters
at the ruins of Ft. Bridger and Ft. Supply (which were vacated and burned last
fall.) and we are taking active measures to be in readiness for any movement
they choose to make when spring opens. In this matter the people are very
spirited and unanimous, thoroughly understanding that the present
administration has at length openly come out and is following the lead of
Missouri and Illinois, determined to crush out 'Mormonism" by killing every
man, women and child that will not renounce it. We are blessed with a good
degree of general health and enjoy an unusual portion of peace and that union
which proceedeth from efforts to do good upon the earth and realize that if God
is for us, who can prevail against us? Praying the blessings of heaven to attend
you and prosper you in returning to you homes, I remain, as ever
Your Brother in the Gospel,
Brigham Young.
By late spring of 1858 all of the Elders were called home, leaving the
mission in charge of the Hawaiian Priesthood bearers.
Elder John R. Young, one of the returning missionaries writes:
"Wednesday, December 9, Elder Eli Bell, Wm. W Cluff, J. A, West, S. M.
Mollen and John R. Young sailed for home on the bark, (A three-mast sailing
vessel with rigging of a certain type.)"Yankee". The treatment received was
anything but courteous. Saturday, December 26. This morning land could be
seen from the mast head. At 10:00 AM it could be seen from the deck. At noon
we were in sight of the Golden Gate, and soon sailed into the beautiful bay of
Frisco."
Upon arrival of the missionaries in San Francisco, they were informed that
all of the Saints (in San Francisco) except Sister Coats, a widow, had immigrated
to Utah at the request of Brigham Young to help defend the Saints against the US
Army that was sent to "exterminate the Mormons!" Also the colony at San
Bernardino had also sold out their possessions in that beautiful valley and gone
to Utah. Owing to the excitement and consequent prejudice against Mormon
people, which was great in California, those Elders who were short of funds and
were compelled to remain and labor, found it very difficult to obtain
employment.
Sister Coats informed the elders that Brother Eli Whipple was operating a
saw mill in Redwood district, about thirty-five miles from San Francisco. Thither
they repaired in the hope that they could get employment from him. The little
change in their pockets was entirely exhausted in paying stage fare for the fifteen
miles, the balance of the distance they traversed on foot. They reached their
journeys end by sundown. Fortune favored the elders. Four were employed by
Mr. Whipple and the other three at a saw mill three miles away.
Elder Whipple was making arrangements to go to Utah the following
March and informed W. W. Cluff and his companions that they could accompany
him and his family. This generous offer of assistance was accepted and greatly
appreciated.
The following incident is told to help the reader appreciate the genuine
character of William W. Cluff:
"The three that were employed at the non-Mormon mill, one of whom was
W. W. Cluff, found favor with the foreman and their fellow workmen, as a result
of strict attention to the business assigned them. While they were thus employed,
the excitement over the Mormon question was running high, the newspapers
keeping up the excitement, which so agitated the workmen that on the Sabbath
day they assembled fifteen or twenty of them, in the forest near the mill, where
they would gamble and discuss the probability of the overthrow of Mormonism.
No restraint was exercised as these rough men were not aware that there were any
Mormons in the camp. Wisdom seemed to dictate to these elders the propriety of
keeping this information from them.
"It so happened that at one of their gatherings, William was wrought upon
to such a degree that he divulged the fact, which came about this way; the daily
papers were teeming with sensational stories about the Mormon atrocities in Utah
and the tortures which were inflicted by the Mormons upon their enemies, when
they fell into their hands. Sensational stories such as they read, so exasperated an
ignorant class of men, who gave vent to the most profane and abusive language,
requiring the elders to bite their lips, while their blood would run cold. In order
to hide their indignation they would hold books before their faces pretending to
read.
One great big fellow, who seemed to be the loudest mouthed, arose and
stepping to the center of the group, frothing at the mouth, said, "I feel that every
Mormon ought to be annihilated and I would like to be the one to help to do it. If
I should come across one of them, no matter where, I would help to hang him to
the nearest tree." At this, the thought of consequences fled from William and he
instantly jumped to his feet and entered the ring, facing the bully and with a calm
but firm voice said, "Now, sir, I am a Mormon, suppose you try me first." The
fellow turned pale as death trembling from head to feet. He seemed transfixed
and uttered not a word. The crowd appeared spellbound. Finally some of the
auditors came up to this daring hero (William) and patting him encouragingly
said, "Bully for you, young man." At which the would be brave paltroon sneaked
away amid the jeering and hissing of the bystanders. Instead, however, of any
attempt to do the elders any violence, the sympathy of the workmen was in their
favor. The foreman and several of the men informed the elders afterwards that
when they passed through Salt Lake City on their way to California, they were
well treated by the Mormon people."
On March 15th, 1858 several families making up a company of thirty souls
left the Redwood country and traveled by the Southern route. Miss Ann
Whipple, Miss Hoagland and William traveled a great part of the journey on
horseback, often preceding the company. California, at that season of the year,
assumed its most beautiful aspect. Days and days these young people traversed
through flower beds of exquisite beauty and sweet fragrance, suggestive to them
of paradise.
Dismounting at times, they would decorate themselves and horses with
wreaths of choice flowers, William paying special attention to Miss Whipple and
her horse. "I must admit," says William "that the feeling of more than ordinary
gallantry prompted me in my attentions and efforts to please her, and that feeling
and a special interest continued to grow as my homeward journey approached an
end." His affection for Miss Whipple was reciprocated and culminated in their
marriage after he served a mission in Denmark. His father-in-law married them
in Pine Valley on October 24, 1863. (CFJ p 183,184)
Perhaps this is a good place to note that Ann Whipple was born March 15,
1843, in McKeen County, Pennsylvania. She was the eldest daughter of Eli and
Patience Foster Whipple. When quite a young girl her parents moved to
California, going by way of the Panama route. Ann was conveyed over the range
of mountains on the back of an Indian. The family settled in Redwood City,
about thirty miles south-east of San Francisco, where Eli became a pioneer in
building steam saw mills and carrying on a lumber business in the redwood
forests on the eastern slopes of the coast range.
Ann spent her girlhood days in lovely California where she received an
education in the Santa Clara Seminary. In early settlement of California,
horseback riding was the principal mode of traveling and Ann became an expert
equestrian, often times testing her skill by riding wild horses that had to be
blindfolded until she was seated in the saddle.
On coming to Utah, in 1858, the family settled in Pine Valley, near St.
George, and here again the father engaged in the lumber business, supplying St.
George and Pioche, a mining town in Nevada, with building materials.
She was a faithful and supportive wife and mother.
(CFJ p 349-350)
William W. Cluff's Second Mission
March 5, 1864 to Dec. 5, 1864
The newly married couple, William and Ann, moved to Provo and within three weeks,
William was called on his second mission to the Sandwich Islands.
About the time of William and Ann's marriage, a group of the saints on Lanai were
beginning to fear that they were being deceived by the self proclaimed "Chief President of
the Islands of the Sea and of the Hawaiian Islands for The Church Of Jesus Christ Of
Latter Day Saints," Walter Murray Gibson, and wrote to Brigham Young explaining the
peculiar activities of Walter Gibson. President Young immediately appointed a committee
to investigate the allegations and rumors.
On this second mission to the islands Cluff was accompanied by Apostles Ezra T. Benson
and Lorenzo Snow, also Joseph F. Smith and Alma L. Smith, who comprised the fivemember investigative committee. The party left Salt Lake City in March 5, 1864 and
journeyed overland to San Francisco and thence by ship to the Sandwich Islands, not
knowing what condition they would find the Saints after an absence of over six years.
They arrived in Honolulu on March 27, 1864.
"Since Brother Joseph and I spoke Hawaiian, it was decided that he and I should go ashore
and learn what we could, and report on our return to the Apostles who remained on board.
It being Sunday and about the usual hour for the meeting, we decided to go to the meeting
house. On entering, we took seats near the entrance, finding several natives already there.
The presence of two white men soon attracted their attention; they looked at us, then at
each other, and presently we heard them say in subdued voice: "Ka ha ha, O Iosepa a me
Wiliama, Ka" (Why it is really Joseph and William, sure)
"Observing that they recognized us, we went forward and saluted them with "Aloha
Oukou". They were very pleased to see us, and welcomed us back warmly, saying they had
often prayed for our return to them. The news of our arrival quickly spread. Many soon
gathered and we held a meeting with them, and they greatly rejoiced. After the meeting we
returned to the vessel, accompanied by a number of Saints." (And reported to the
Apostles.)
Two days later they sailed for Lahaina, Maui where they would take a vessel to Lanai. It
was at this time, March 29th, that William saved Apostle Lorenzo Snow from drowning
when the small boat overturned going from the ship to the shore.
Quoting from William's personal journal the following describes this miraculous incident:
"On the 29th we sailed for the island of Maui, in the schooner Nettie Merrill, with Captain
Fisher. Early on the morning of the 31st we cast anchor in the roads off the town of
Lahaina. The two apostles, Alma L. Smith, Captain Fisher and myself started for the shore
in the first boat. As we neared the reef separating the outer from the inner harbor, I
observed that the swells were gradually rising higher and I called the captain's attention to
the fact, remarking that I feared there was a heavy surf on the reef, and suggesting it would
be better to bear down and run in under the jetty or breakwater.
Having frequently passed in and out of the harbor while on my former mission, I realized
the danger of attempting to cross over the reef when heavy swells from the sea were rolling
in; for at such times when they reach the shallow water over the reef they are forced up to a
great height and break and roll over like a mighty cataract, with the likelihood of
swamping any boat if not dashing it to pieces. The captain, however, replied that he did not
think there was any danger, and continued on his course.
We had not proceeded a hundred yards after this remark, when a huge swell caught us,
raising the stern of our boat to an angle of thirty degrees, carrying us with it at a great
speed for a distance of fifty yards. That swell then passed on and the next one, which was
still higher, caught us as we were almost directly over the reef. The stern of the boat was
now raised so high on the crest of the swell that the sternsman's oar could not reach the
water at all, as a result the boat swung around just as the great swell commenced to break,
and we were instantly capsized in the midst of the foaming, seething breakers.
As the boat was going over, a pile of empty barrels on which Brother Alma and I had been
sitting, commenced to roll from under us, and fearing that some of these or the boat might
strike and stun me, I turned and dived head foremost into the dashing and angry water.
After swimming some distance below the surface I came to the top, and saw the boat
whirling around bottom side up, with empty barrels, hats and umbrellas all around me. I
swam to the boat, but not being able to get a firm grip on the smooth bottom, I reached
under and clutched the band of the gunwale. Presently Apostle Benson came to the surface
near the bow of the boat which he also tried to take hold of, but not being able to hold on,
he went under again. He was a fleshy man and soon popped up like a cork. Being on the
same side and near me, I told him to reach under and get hold of the band as I had done,
which he readily did.
By this time we had drifted a little distance to where the water was not so turbulent. A little
later Brother Alma came up on the opposite side of the boat, considerably strangled.
Notwithstanding the roar of the breakers we succeeded in making him hear, and he also
managed to secure a hold on the band under the edge of the boat.
People on the shore, having seen us capsize, quickly launched a boat and came to our
rescue. Apostle Snow and Captain Fisher had not yet come to the surface. The five native
boatmen were swimming and diving in every direction in the search of them. Finally one
of them found the Captain lying on the bottom, he having drifted about one hundred yards
towards the shore. The natives brought him to the surface apparently lifeless. He had $400
in silver in a canvas bag to which he clung with a death like grip, which kept him under.
Two of the natives, one on either side, kept him on the surface until he was picked up by a
boat from shore. The first boat that came took Apostle Benson, A. L. Smith and myself in
it and then wanted to go and pick up the captain.
We told them that one of our friends was still missing and we did not want to leave as long
as there was any hope of saving him. Just then we saw a second boat coming out from the
shore, and we told our rescuers that boat would reach the captain as soon as they could.
Then they consented to remain with us and assist in the search for Brother Snow. The
Hawaiians are expert divers and swimmers, and six or eight of them were now swimming
and diving in every direction in eager search for him, and we were anxiously watching
their every movement.
Finally I saw a native swimming towards us, dragging him through the water. Swinging
our boat around, we reached out and lifted his body, cold and stiff in death, into the boat,
placing it across the knees of Brother Alma and myself, face down. We then told the crew
to take us to shore with all possible speed. Lying on the sandy beach, a few yards from the
water's edge, there happened to be a number of large empty barrels and one of these we
laid the body on, rolling it backwards and forwards, allowing the head each time to go
down to the ground, by which means the water, of which there seemed to be not less than a
gallon, passed freely from his mouth. We washed the sand out of his mouth, eyes and hair
with fresh water.
A Mr. Adams, a Portuguese merchant in town, came and rendered all the assistance he
could. We rubbed his chest and arms with camphor; frequently holding him upright, then
rolling him again on the barrel until we were satisfied all of the water was out of his body;
we also continued rubbing and working his arms up and down. Finally, Mr. Adams said,
"Mr. Cluff, we have done all that can be done, it is impossible to save your friend," and.
looking at his watch, said, "It is now over twenty minutes since I saw you capsize in the
surf, and it is impossible to restore him to life; you had better take the body up and lay it on
my veranda in the shade until you decide what disposition you will make of it."
I could not think the Lord would permit His faithful servant to die on these far off isles of
the sea, away from his home and family and dear friends. These feelings, inspired of faith,
stimulated me to still continue my efforts for his recovery, and with these desires the
thought occurred to me to place my mouth over his and blow my breath with all of the
force I could into his lungs. This, I repeated several times. Then after blowing my breath
in, I sucked it out again, imitating, in this way, the act or operation of breathing. While I
did this, his body rested in a sitting position on the sand and was held in an upright
position by our Portuguese friend. After continuing this operation of vicarious breathing
for some time, I noticed a faint rattle low down in his throat; this gave me great hope and
encouragement.
I continued my efforts with still further favorable results, the rattle in his throat became
more and more distinct, until finally it resembled a faint moan, and then it was like a
person in a troubled dream or nightmare. Interspersed with blowing my breath into his
lungs, I rubbed his bare breast hard with my warm hands. These operations seemed to
stimulate his congested lungs and set them in operation. But the struggle was most
agonizing. He was now like a person who was delirious and in great agony. I felt that
consciousness was almost restored, and I talked to him. He faintly said, "My God". Then
his agonizing groans were distressing to me. I called him by name, and asked if he knew
me? In broken accents he said, "Yes, Brother William, I knew you would not forsake
me." The sensation and feelings I then had can never be expressed by mortal tongue or
pen. (Noted Hawaiian historian, Dr. Joseph Spurrier, says it was nearly one hour before
Brother snow was revived. Mr. Adams noted it had been twenty minutes and they worked
on him for several minutes,longer before they revived him, it must be concluded that it was
something between 30 and 60 minutes before life was restored to Lorenzo Snow.)
Our good Portuguese friend kindly invited us to take Brother Snow up to his home, which
kind offer we thankfully accepted. His good wife, a native Hawaiian woman, made him a
cup of warm tea, which seemed very much to revive him. She made him a bed on the mats
where a cool refreshing breeze was passing through the room. He was very weak, but
recovered rapidly under the kind treatment bestowed. As soon as we felt he was out of
danger, it was decided that I should return to the vessel and acquaint Brother Joseph F.
Smith with what had taken place since we left him in the morning. As I neared the ship he
was leaning against the bulwarks anxiously watching for some message from us. I climbed
up the rope ladder and jumped down on the deck. He silently took me by the hand; neither
spoke for some time, being filled with deep emotion. He had watched us from the vessel
enter the surf and feared that all were lost. Finally I said, "Brother Joseph, we have had a
very narrow escape, but thanks to the Lord, we were all miraculously saved." I then related
all the particulars in Brother Snow's case.
The hours intervening between our starting for the shore and my return to the vessel were
anxious and long hours to Brother Joseph F. and the message I bore was a happy relief to
him. (CFJ p 227-229)
It was necessary for the committee to stay in Lahaina a few days longer than planned so
that Apostle Snow could regain his strength. On April 4th, 1864 they went in an open boat
across the sixteen mile channel to the island of Lanai. In passing out of the Lahaina harbor,
they kept close to the jetty and did so with perfect safety.
"When about half way across the channel, we ran into a large school of whales, some of
them swimming with their backs out of the water while others were sporting around us,
some spouting and some throwing up their great flukes. One of them, a monster whale,
came swimming toward us on the starboard side, his back three feet above the surface. He
was fully sixty feet in length; to all appearances, he would strike our boat in the center.
When within a few yards of us he lowered himself in the water and passed under our boat.
Apparently his back was not more that a foot below the keel; had it struck him, he would
no doubt thrown up his flukes and cut our boat in two or thrown it high into the air. In
either case we would have been in a worse dilemma, than when we were capsized in the
surf, as we were now eight miles from land. We felt this was a most providential escape.
About seven o'clock that evening we landed in the little bay of Manele, on the south side of
Lanai. At this landing there was only a boat house and a native grass hut in which we
stayed until morning when we sent a messenger to Palawai, six miles distant, informing
Mr. Gibson of our arrival, and asking him to send riding horses to take us to town, where
we arrived at nine a. m. April 5th.
The meeting with Mr. Gibson was quite formal, and on his part, cold and distant. He had
no intimation of our coming until our messenger arrived that morning. For the next two
and one half days the apostles interviewed and consulted with Gibson, while William,
Joseph and Alma, the elders who had labored four years among these people on their
former mission, talked with the native members, elders and leading men. From these
interviews, they learned that Gibson had represented himself as equal in authority in
Polynesia to Brigham Young in America. He had ordained twelve apostles, high priests
and seventies, a presiding Bishop and even priestesses. He charged anywhere from $10.00
to $150.00 for these ordinations. He laid a cornerstone for a temple to be built, he adopted
a new flag which had eight letters on it... C J C L D S H I... in a circle which he said
represented the eight principal islands. The letters meaning, "Church of Jesus Christ of
Latter Day Saints Hawaiian Islands." In the center of the circle were eight stars with the
word "Ola" meaning "Salvation". This flag was hoisted on every meeting house.
Gibson had fraudulently purchased half of Lanai with the Saints money and had the deeds
in his and his heir’s names. The major tract of land that was purchased by Elder Hammond
from Chief Halelea was now in his name. He organized the men into companies and was
drilling them daily in military tactics. When Apostle Snow asked him why he was drilling
his members, he replied with pomp and self pride that his plan was to capture other groups
of islands one at a time until he had one great Polynesian Empire.
This was General Conference time, a practice Gibson continued, so on April 6th at ten a.
m. the meeting house was filled with native saints. William describes the situation in his
journal, "Brother Smith and I went in and took our seats on the stand. When the Apostles
and Mr. Gibson arrived near the open entrance, Gibson said to the brethren, "You go in, I
must step back to my room for a moment, and I will be right back." The Apostles had
barely taken their seats, when Gibson stepped in the doorway, and instantly every native,
male and female, old and young, sprang to their feet and remained standing until Mr.
Gibson came forward and took his seat with us. The Apostles did not understand what this
strange movement meant, but we brethren who were well acquainted with the Hawaiian
people and their old traditions, well understood. Gibson had evidently been playing upon
their superstitious reverence for their chiefs in the olden times."
"As soon as quiet was restored, Gibson, ignoring the presence of the Apostles, gave out a
hymn and after the singing, called on me to offer prayer. Realizing that the Apostles should
preside, I turned to them and they indicated that I should proceed. As soon as the second
hymn had been sung, Gibson, without conferring with anyone arose and said in part: "My
dear red skinned children; you are my children, and I am your father, am I not! (Many
answered yes) I presume you are all anxious to know why these strangers have come
among us? What they have come for? Now, my children, I am as much at a loss to know
what they have come for as you are, my children, but I assure you that just as soon as I find
out, your father will let his children know." He talked about all of the things he had done
for them and questioning any interference, for about a half hour. When he was finished, the
Apostles called on Brother Joseph F. Smith to talk.
Elder J. F. Smith reviewed the relations and work of the former elders, particularly Elder
Pukuniahi (George Q. Cannon) while addressing the Saints, in their native language, on
that occasion Elder Smith enjoyed a great flow of the Holy Spirit and spoke with much
power, every eye was filled with tears of joy, and every word he uttered found approval in
their hearts; yet we could see that Gibson had great influence over many of them. The
Apostles spoke briefly and conservatively and called a general council meeting in the
evening at which time they fully explained the nature of their visit. Elder J. F. Smith
interpreted their remarks.
When Apostle Snow questioned Gibson regarding his authority he had his daughter bring
out a regular missionary "certificate and license to preach the gospel" that Gibson had
doctored up with gold seals and colored ribbons that made it look like an official
"document of state". Apostle Snow then said, after close examination of the document,
"Why, Brother Gibson, this document does not appoint you to preside over the Hawaiian
Mission of the Church. You have assumed that authority."
Apostle Benson summed up the case with: "We have thoroughly investigated the charges
preferred against Brother Gibson by several of your native Elders and found them
substantially true. He was not appointed to come and preside over this mission. In
ordaining Apostles, high priests, seventies and bishops he assumed an authority that
belongs exclusively to the First Presidency of the Church. He had no authority or right to
attempt to build a temple on these islands; that authority is only given by divine revelation
to the Prophet of God. He claiming that he had equal authority with President Brigham
Young was most absurd. His purchase of this land of Palawai, having the deeds made to
him and his heirs was a fraud and robbery. For all of these unlawful acts we disapprove of
his course and say he is not the president of this mission. And we ask you to sustain us in
this decision."
Many voted to sustain the Utah Elders actions, but a very large majority of those present
voted in the negative, so duped were they with Gibson's influence. The Apostles gave
notice that they would be leaving and would appoint an elder to be the President of the
Mission and all of the people of Palawai, who desire to retain their membership and
standing in the Church should leave Palawai and return to their former homes on the
several islands. CFJ p 245 - 249
Upon arrival in Honolulu, in 1864, Elder Young was assigned to go to Lanai and try to
recover some of the Church property that was in the possession of Walter Gibson, then join
Elder A. L. Smith on Maui. Elder Young wrote in his journal about Walter Gibson,
"Clothed in his temple robes, he publicly laid the foundation of a temple, using for the
chief corner stone, a huge boulder that had drunk the blood of many victims, sacrificed by
the idol worshipers of Lanai. He then covered the stone with brush and tabooed it, giving
out that if anyone uncovered it, he would be smitten with death.
"While Apostles Snow and Benson were laboring with Gibson, trying to bring him to
repentance, Elders Joseph F. Smith, W. W. Cluff and Talula (Gibson's daughter) visited the
temple site: and Brother Cluff with impious hands, pulled the brush away, and left the
"Consecrated" slaughter rock exposed to rain and sun.
"Mr. Gibson had used the old heathen Hale Pule (Heiau) for the purpose of working upon
the superstitions of the islanders. In their fear he had enshrined himself as a god. Coming
into his presence they would prostrate themselves in the dust of the earth, and await his
bidding to arise.
"But now in a moment, all his power had been swept away. From their doors they had seen
Elder Cluff desecrate the tabooed stone, and return to them unharmed. The charm was
broken, Gibson was cut off the Church and was a crownless king without a kingdom".
(MJRY p.131-132)
"On April 8th we returned to Lahaina, where a council meeting held in the evening,
attended by Apostles Ezra T. Benson, Lorenzo Snow, Elders Joseph F. Smith, W. W. Cluff
and Alma L. Smith: Walter M. Gibson was cut off from the Church of Jesus Christ of
Latter Day Saints for defrauding the native saints and teaching false doctrine."
Upon returning to Honolulu, a conference was held on Sunday April 17th at which Joseph
F. Smith was unanimously sustained as President of the Hawaiian Islands Mission, with
Elders William W. Cluff and Alma L. Smith as his assistants. The next day the two
apostles sailed for San Francisco, and acting on their instructions, the President and his two
assistants made a tour of the group of islands, setting in order the branches and correcting
the minds of the native saints on many false ideas propagated by Gibson. The visits of
these elders proved very effectual for the impression already seemed to be circulating in
their minds that Gibson was defrauding them, and the brethren were, therefore, received
with rejoicing.
Having lost possession of the "Gathering Place" on Lanai through Gibson's rascality, one
of the objectives of their visits to the other islands was also to find a suitable place for the
gathering of the Saints that they might recommend to the First Presidency. In their travels
of each island they examined many localities with the view of leasing or purchasing
another place for that purpose.
On making the circuit of Oahu an exciting incident took place where by William nearly
lost his life. While they were traveling by horse on the north end of the island, William was
almost swept out to sea by an unexpected big wave, only by his quick thinking and a
warning from Elder J. F. Smith was he able to avert a tragedy. At the north end of the
island an abrupt spur of the mountain projects out into the sea terminating in a
perpendicular precipice, at least four hundred feet high. To pass this dangerous point of a
hundred yards, it was necessary to take advantage of low water; besides fallen rocks lay in
great confusion at the base of the precipice, making the possibility of passing, even on low
water, extremely hazardous.
As they arrived at this narrow passage the incoming tide had already caused the swells to
move and dash against the precipice. As these swells receded the opening would seem
passable and the elders concluded that the most dangerous part might be passed over
between the swells. Arranging their horses by fastening one animal to the other by passing
the bridle rein over the pummel of the saddle, William led out, and when about half of the
distance was gained, the rising water receded, the incoming wave with the noise produced
against the rocks, frightening the horses, the hind horse broke his bridle and wheeled about
and retreated.
Elder Smith, seeing the danger William was in, shouted to him to run. He dropped the
reins, and as it was impossible to pass the horse and retreat, he saw that his only safety was
to cling to a rock and let the great wave, now upon him, pass over him. Only for the deathlike grasp to the rock, he would have been dashed against the precipice and then in his
crippled condition carried out to sea by the receding wave. Succeeding finally in making
the passage, the two elders pursued their journey. They reached Laie, which is located on
the northwestern side of the island, where they spent a few days. (CFJ 249-250)
"We stopped for a few days at a small branch in Laie, enjoying the luxurious home and
hospitality of a Mr. Dougherty, who owned the entire Ahu pua'a of Laie, 6000 acres. He
was using it as a stock ranch. One day, feeling somewhat lonely and depressed in spirits,
"I retired to a dense thicket of a large shrub of peculiar growth between the house and the beach and
knelt down in secret prayer.
I then strolled along a path winding through grass plots and haw thickets, more or less in a listless
mood or reverie, when suddenly and to my astonishment, President Brigham Young came walking up
the path and met me face to face. After ordinary greetings were exchanged, we sat down on the grass
beside the path, and a brief conversation about the work on the islands passed between us. He then
referred to the beautiful landscape before us, commenting on the beautiful plain, the rich alluvial soil,
the verdure covered and timbered mountain in the distance and the beach washed by the gentle waves
of the Pacific Ocean.
"This", he said, "is a most delightful place!" He then rose to his feet and silently casting his eyes over
the surrounding country, turned to me, and in his pleasant and familiar manner, said: "Brother William,
this is the place we want to secure as headquarters for this mission."
The interview then terminated and I was alone.
The meeting and the interview had all seemed so real and matter of fact that when I found
myself alone, I was filled with wonder and amazement. Had I suddenly awoke from a
dream in which I had such a conversation, it could not have seemed more real. Had I really
been dreaming? Had I been in a vision? What happened had so agitated my mind it filled
me with amazement? I knew I had not been dreaming. No matter what the bodily condition
might have been at the time, the apparent meeting was in the open air and in the broad light
of day. It was as real to me as any fact of life. Ever afterwards that appeared to me the best
place on the Islands for the gathering of the Saints. (IEM p 363-365; TC p 693-694;
DLWC Woolley).
On their way to Hawaii , after receiving a commission to select and purchase a gathering
place for the Hawaiian Saints, in October Conference 1864, Elders George Nebeker and
Francis A. Hammond, traveled by the overland stage to San Francisco. On Sunday
November 20th, 1864, they met Elders Joseph F. Smith, William W. Cluff and F. W.
Young, in San Francisco, as these three young men were returning from their special
mission in the islands as part of the Committee assigned to handle Walter M. Gibson's
membership. This meeting was more than "accidental", it had to be by divine providence.
When the returning missionaries found out what Hammond and Nebeker's mission was,
William told him of his Vision in Laie. "We told the brethren that they might go and
examine all the places that might be offered for sale on any of the islands, but if the Laie
Estate could be purchased, we were confident they would buy that property". No doubt
William rehearsed his vision with them. Later Elder Hammond would receive a similar
vision at Laie and purchase the Dougherty Estate, the Laie "Ahu pua'a." (Improvement Era
March 1899 p365 "Acts of Special Providence in Missionary Experience" by W. W.
Cluff.) (MJRY 142-143 & TMH p 156)
Elder William Cluff reported this vision to President Brigham Young upon his return to
Salt Lake City and President Young confirmed it. The account of this incident was first
told in Hawaii at a meeting held in Laie in 1869 by Elder Jonathan Napela. This Hawaiian
Elder had just returned from Salt Lake City where the event was rehearsed to him. A
newspaper reporter attended that meeting, heard Napela's talk and had it printed in a
Hawaiian language newspaper, the "Nupepa Kuokoa" on November 13, 1869. Elder
Hammond, then, was not left alone in his decision on the selection of the site for the
revival of the Church and the Hawaiian People. (EMH p45 Jospeh Spurrier, the author of
this article, has actually read this story in the Hawaiian Newspaper in the Archives in
Honolulu.)
As Hammond and Nebeker searched the islands for a gathering place they investigated
Laie and were recipients of the hospitality of the American Ex Consul, Mr. Dougherty
(Doharty), as had been William. While information was being transmitted to the First
Presidency by Elder Nebeker, Elder Hammond heard that the Laie Plantation (the entire
Ahu Pua'a) was for sale, but that it had to be effected at once,
No doubt reflecting on what Elder William Cluff had told them, in San Francisco, "he
retired to rest one night with his mind filled with doubts, and as he believed, in answer to
his prayers, received a vivid and convincing dream. President Brigham Young and Heber
C. Kimball came and went with him over the plantation calling his attention to the many
desirable features it presented for the gathering place of the native Saints, and also saying
in a very positive manner that this was the chosen spot. Now, all doubts were set at rest
and the purchase was made for the sum of fourteen thousand dollars." (Mormons in
Hawaii)
Thus there were almost identical 'revelations' given to His servants years apart, assuring a
place for His Temple and other great contributions the LDS Church would make in the
future.
Almost one hundred years later, at the dedication of the Laie Ward Chapel, on March 5,
1950, Stake President Ralph Woolley made this statement in his dedicatory speech: "And
so a committee was appointed to investigate and find land where the saints might gather
and William W. Cluff (Clough) who was touring the islands, came to this land of Laie and
up here on the hill was a ranch house and one day as he walked down this road way, there
was a spring beneath a clump of trees, it was shown him in a vision at that little spot that
this, the land of Laie, was to be the gathering place for the Saints and upon his
recommendation, this land comprising 6000 acres was purchased for the Church and
particularly as a gathering place for the Saints." (The Dedicatory Program of the Laie
Ward Chapel of the Church of Jesus Christ of Latter day Saints, March 5, 1950.)
Heber J. Grant, in his dedicatory prayer, on November 27, 1919, of the Hawaii Temple
said, "We thank thee, O Father, this day, that the promise made in a dream to Thy servant
William W. Cluff, by Thy Prophet Brigham Young, that the day would come when a
temple should be erected in this land, is fulfilled before our eyes." (Temple of the Most
High)
President Spencer W. Kimball, in his rededicatory prayer of the Hawaii Temple on June
1978 said, "We thank thee that thy servant, William W. Cluff, and thy prophet, Brigham
Young, spoke of the day when this temple would be erected in this land... " (Re-Dedication
Services of Hawaii Temple, June 13-15, 1978 )
All Cluff descendants should be thankful and appreciative for such a "pure vessel"
through which the Lord could make his will know about Laie.
While William was in the islands on his second mission, his older brother, by two years,
Benjamin arrived, with John R. Young as a missionary, on June 10, 1864. No doubt they
visited with each other at Laie.
On September 30, 1864 a council meeting was held in which a letter from President
Brigham Young was read, suggesting that Elders Joseph F. Smith, William W. Cluff and
Alma L. Smith return home and that John R. Young preside over the mission, assisted by
Benjamin Cluff. Because of a letter that John R. Young had received from home describing
the destitute condition of his family it was decided in council that he should return home
with them. Therefore, on Wednesday, October 12th 1864, these four brethren and a Sister
Albion Burnham and three children sailed on the bark Onward for San Francisco.
After three days of sailing they were only about 80 miles from Honolulu because of no
wind and a calm sea. One of the passengers jumped overboard, John R. Young observed
his jumping and directed his rescue, the next morning two sharks, one of them over eleven
feet long, were harpooned, not a very pleasant prospect for a would-be suicide.
On Saturday November 5th they entered through the Golden Gate to dock at the wharf in
San Francisco, after 24 long days at sea. That evening they witnessed a political torch light
parade of the people in San Francisco rejoicing over Abraham Lincoln's re-election. While
waiting to return to Utah, Elders Young and Cluff visited "an organized community of
harlots, taking tea with them, and holding a meeting." The elders "spoke with great
freedom, assuring the fallen sisters that the Gospel of Jesus Christ would correct all the
evils of society, giving honorable companionship and lawful motherhood to every
intelligent woman in the world."
Elders J. F. Smith and W. W. Cluff returned to Utah by stage arriving in early December,
after eight months away from their families.
Wms 2nd M Pg
William W. Cluff's Third Mission
June 1, 1887 to July 22, 1887
William describes his call to his Third Mission to the
Sandwich Islands as follows: "I had gone to Salt Lake City on
business, and was stopping at the Valley House Cottage, it was the
last day of May 1887, about 12 o'clock at night. President George
Q. Cannon sent a messenger requesting me to meet him at the office
without delay. He asked me if I could get ready and start to the
Sandwich Islands next day, June, 1st. He said President Taylor's
health was failing very fast, and it was desirable that President
Joseph F. Smith, then on those islands, should come home as soon
as possible and he would like me to go and accompany him home.
"Leaving Ogden at 7 o'clock P.M., June 1st, I reached San
Francisco three hours before the "Zealandia" would sail.
"At 6 o'clock in the morning of June 10th we sailed into the
harbor of Honolulu. I met President Smith at the Mission House in
Honolulu and delivered my message. It was three weeks before a
returning steamer from Australia would touch the islands; on this
we secured passage and arrived home July 22nd, a few days before
the death of President John Taylor. "
(CFJ p 292-293) This
mission was for 52 days. No doubt during the three week period of
waiting for the steamer to return from Australia, Joseph and
William rehearsed many of their experiences together in their
previous two missions as well as taking a very active part in
preaching the gospel to the people they both loved so dearly.
William remarked in his journal that all six of his calls to go
on foreign missions have been on very short notice and had little
nor no time to prepare to leave his family and home.
William W. Cluff's Fourth Mission
December 12, 1900 to January 16, 1901
William's fourth call to the Sandwich Islands runs true to his
thought expressed in the last sentence of the preceding chapter. "On
November 24, 1900, I received a telephone message from President
Lorenzo Snow, which said, 'Can you come to Salt Lake City day
after tomorrow, prepared to accompany President George Q.
Cannon to the Sandwich Islands next day, where he is going to
attend the fiftieth anniversary of the arrival of the first Latter-day
Saints Elders on those Islands. An immediate answer was required.'
After only a moment’s consideration, I answered back, "Yes, I will
be there."
On Thanksgiving Day we left Salt Lake City. The party was
composed of President Cannon, wife and three sons, Mrs. H. B.
Clawson and son, and Mrs. Cluff and myself.
We sailed from San Francisco December 3rd, on the
Australian Packet Steamship 'Zealandia". The weather was fine
and we had a most delightful passage. We arrived in Honolulu late
at night, December 10. We were met at the wharf by the reception
committee, with carriages, to convey us to places prepared for our
entertainment.
The next day, the 11th, a grand reception was given Elder
Cannon and his party on the portico in front of the Latter-day Saint
meeting house. Three or four thousand people, mostly Hawaiians
from all of the islands, passed by and greeted the man whom they
greatly loved. President Samuel Woolley and many Mormon
dignitaries were their hosts. Much to Pres. Cannon's surprise he was
able to speak fluently in Hawaiian, which he had not spoken for
fifty years. He says he felt he was blessed of the Lord in so doing.
The most touching and pathetic scene during the reception was
when ten or twelve aged men and women with tottering step and
bent form approached President Cannon with great veneration, each
in turn kneeling before him, and as he extended his hand it was
clasped with both of theirs, and leaning forward rested their head on
his hand, too full of emotions to utter a word. These were the few
remaining of the first fruits of his labors among that people fifty
years ago.
A great luau was given in the Government Armory and was a
grand affair. About three thousand people participated. President
Cannon and William "made a hearty meal on the fish and poi, which
reminded us of olden times."
The Jubilee exercises were held in the Orpheum Theater and
the government band performed gratis. The Jubilee celebration
lasted three days and on Thursday, the 13th, the former Queen
Liliokalani was present and requested Elder Cannon to speak. She
invited him to her palace at a later date, in which she expressed her
gratitude for all the good he and his people were doing for her
people. Then she knelt before him and he gave her a blessing.
They visited Laie, the Mormon sugar plantation, which
Benjamin and Harvey were so instrumental in making it a success
and Pres. Cannon recorded minute detail statistics in his journal.
He also recorded, "There are more sisters here than can be usefully
employed and than are necessary. There are several elders who give
no promise of mastering the language." He then counseled Pres.
Woolley to "send the elders who could not acquire a good use of the
language to the California Mission, so they could finish their
mission without feeling in any way humiliated." They took the train
from Kahuku to Honolulu. (This train no longer exists)
Everywhere they went they held meetings and both Elder Cluff
and Pres. Cannon spoke, oft times Sister Cluff and Sister Cannon
did, too. They went to the island of Maui and there visited many of
the places where Elder Cannon had labored in the first days of his
mission, he met his old friend and companion, Napela, who he says
his name is Napahaloloa, (and who was the Hawaiian key in the
translation of the Book of Mormon). While in Honolulu, Pres.
Cannon and Elder Cluff blessed the first Japanese child ever to be
blessed in this church. She was the daughter of Brother Katsumuma
whose wife and little girl just arrived from Japan. They also gave
Brother Katsumuma a blessing.
(JGQC 17)
Their farewell at the wharf, in Honolulu, on January 5th, 1901,
was almost indescribable, thousands of people, a forty piece
government band, visitors, on lookers and Church leaders all
crowded around Elders Cannon and Cluff showering them with leis,
fruit and gifts and handshaking and aloha nui, crowding the wharf
and gang plank so that the passengers could hardly get on board the
ship. When the command was given, "All Aboard", great
commotion and bustle in that great mass then prevailed. Scores, old
and young, gathered on each side of the gangway, reaching out to
shake the hand of each passenger as they walked up to the deck and
"Aloha Nui" was cried out by hundreds of voices at once. A great
love and appreciation was manifested by the Hawaiian Saints and
Church Leaders at this Fifty Year Jubilee of the Church in Hawaii.
As the steamer sailed out of sight of Oahu, Elder Cluff records
his thoughts of love and aloha for these people in his journal. He
says, "This being my fourth homeward voyage from these beautiful
Islands, the thought, naturally, arose: shall I ever visit them again?"
In descriptive detail he reminisces of his wonderful experiences as
the ship sailed passed each island. He recalled the hardships he
encountered as a youth when first arriving and serving for three
months in Kaneohe side of the island of Oahu, his lonely treck up
the Nuuanu Valley, over the pali and down the rugged and difficult
road to his first assignment.
As he passed Molokai, he thought of the Lepor Settlement,
Kalaupapa, and of all of the people that were "imprisoned" there,
some of whom he was once acquainted with in their happy homes
and who had been so kind to him when he journeyed among them as
a youthful missionary.
As he passed by Maui he reflected on the great experiences he
had with Joseph F. Smith as his companion and how they shared
"their suit" and preaching assignments, of the death defying
experience he had in Haleakla, being "buried" in the volcanic cone.
As they passed Hawaii he remembered the amazing sight of
the volcano eruption and white hot lava being spewed hundreds of
feet in the air, his "hot foot" experience looking for the water falls
jumping over hot molten lava, of the visit with the Kahuna Pule and
hearing about ancient customs of the Hawaiians. So real were these
relived experiences to him that "sleep was foreign to his inclination
and he lay sometime upon his couch in deep cogitation, awakening
occasionally from his reverie by the dashing of waves against the
vessel..."
In his praise for the Hawaiian people, William says: "The
Hawaiians are a kind, warm-hearted and hospitable people,
naturally intelligent, peaceable and good natured. With all of their
faults and weaknesses we learned to love them." Of the climate and
soil, he says, "The climate of the Hawaiian Islands is most
delightful and the soil very productive. All tropical fruits are
produced in abundance..."
The voyage home was one of exceeding great pleasure and fully enjoyed by the
passengers. The day following their arrival in San Francisco, they boarded the railroad
train and pursued their journey to Salt Lake City, where they arrived on the 16th of
January 1901. On the 17th William and his wife arrived at their home in Coalville.
William records that the fifty-three day mission was an epoch in his history surpassing
all others of his public life. (CFJ p 293-317) (JGQC 1900)
Benjamin Cluff's Mission
June 1864 to May 26, 1870
Benjamin Cluff had the rare experience of meeting both of his brothers in
the islands, while serving his mission to the Sandwich Islands, William, at the
beginning of his mission and Harvey, at the end of his mission.
Benjamin, the third son of David and Betsy, was two years older than
William and six years older than Harvey. Obviously they had much the same
experiences growing to manhood; they were all three tough frontiersmen and
extremely faithful members of the Church of Jesus Christ of Latter Day Saints
responding to the prophet's call anywhere in the world on a moment's notice.
Near his 24th birthday, on February 18, 1854, he married Mary Ellen
Foster (who was 17 years old) while living in Parowan. Two years later, in
February 1856, he married Mary Ellen's sister, Eliza Annette (in the new and
everlasting covenant) who was only 14 years old at the time. Later, both families
moved to Provo and then to Logan in Cache Valley to obtain more land on
which to farm.
No sooner was he well established in Cache Valley and his families
provided with homes, than he was called on a mission to the Sandwich Islands,
in the spring of 1864. He did not hesitate, but arranging for those dependent on
him as best he could, he started out. (CFJ p 181) A young man by the name of
John R. Young, a nephew to Brigham Young, was his companion. They were set
apart for this mission in the historian's office, on April 22, 1864 along with
forty-four other missionaries. (MJRY p 126)
On April 28, Benjamin and John took a stage for San Francisco, Benjamin
describes it, "The land trip was a hard one, for day and night the stage traveled
as fast as the horses could go, and neither day or night could the passengers get
any sleep, until tired nature gave way, and in spite of the jolts and rocks, sleep
would possess them". (CFJ 181)
They arrived in San Francisco on May 4th where they met Apostles
Lorenzo Snow and Ezra T. Benson returning from the islands, having cut Walter
Gibson off from the Church and appointing Joseph F. Smith as president of the
mission. They were surprised to see such a thriving seaport town. The bay was
full of whaling vessels either returning from their hunts for oil or just starting
out.
The two young missionaries, now for the first time near the broad ocean
where they could see the wonderful ocean vessels, spent a few days looking at
the new sights and making themselves acquainted with their new conditions.
They also met Apostle Orson Pratt on his way to Austria to introduce the gospel
to that nation and visited with him several days.
Finally it came time for the ocean trip and on May 24th 1864, they sailed
second cabin class on the bark "Onward". They occupied one room with a
Missourian named McCarty, to be suffering from consumption (Pulmonary
tuberculosis). He was a large, raw-boned man, of quarrelsome disposition. One
day Captain Hempstead invited all three roommates to the upper deck with the
first class cabin passengers, the reason they soon found out was there were
several ministers among these passengers and they all wanted a little diversion
at the expense of the Mormon Elders. A warm discussion ensued.
It was asserted that the Mormons were driven from Missouri and Illinois
on account of their thieving and lawless acts. In our defense Elder Young
challenged the proof of a single dishonest deed, and testified that Joseph and
Hyrum were innocent, and that they were murdered in cold blood. Elder Young
records in his journal:
"Mr. McCarty became angry and boasted that he helped kill Joseph and
Hyrum Smith. I told him then that by his own confession he was a murderer, and
that the curse of God was upon him. He would have struck, but the captain
interfered and made him behave.
"About midnight on the 30th of May, I was awakened by McCarty. He was
sitting on a stool in front of his bunk: the full moon shining through his window
gave him a white ghastly appearance. He told me to get up and get him a drink.
I replied that the guard passed the door every five minutes and would wait upon
him.
"He seized a butcher knife, sprang to his feet, and swore he would cut the
heart out of me. I was lying in the middle bunk, and had but little room in which
to move, and nothing with which to defend myself: but I felt I would rather die
than do his bidding. I therefore silently asked God to deliver me from his power.
"He took one step forward, threw up both hands, and fell backwards. I
sprang from the bunk, and raised his head, but the man was dead. Brother Cluff
called the guard, who soon brought the captain and the doctor. The latter said he
died of heart failure.
"In the morning they sewed him up in a canvas bag, placing cannon ball at
his feet. I stood by the taff rail and saw the body slide off the plank and as I
watched it sink deep into the depths of the ocean, I rejoiced that I had borne a
faithful testimony of God's martyred prophets, and was truly grateful that I had
been delivered from the hands of this wicked man."
The voyage took over two weeks. Benjamin was not seasick, but on the
contrary he enjoyed the voyage well. They arrived in Honolulu on June 10,
1864 and were warmly welcomed by Benjamin's brother, William, Pres. Joseph
F. Smith and some native saints. (MJRY p 129-130)
Their first thought was to learn the Hawaiian language, which to some is
very difficult owing to the great number of vowel sounds. Benjamin learned it
readily and in a few months was able to preach to the people. Elder Young was
assigned to go with Elder A. L. Smith to Maui and Lanai and try and recover
some of the Church's property from Walter M. Gibson. Elder Benjamin Cluff
was assigned to Laie.
At a special council meeting held on September 30, 1864, a letter from
President Brigham Young was read suggesting that Elders Joseph F. Smith,
William W. Cluff and Alma Smith return home and that John R. Young preside
over the mission, assisted by Benjamin Cluff. However due to the destitute
condition of John R. Young's family it was decided that he should return home
to assist his family, which he did. The affairs of the mission and church were
left in the hands of Alma L. Smith, assisted by Benjamin Cluff. (MJRY 139140)
About this time the question of buying the 6000 acres in Laie as a
gathering place for the natives was raised. When Elder George Nebecker and
Elder Hammond finalized the purchase of the Laie land, Elder Benjamin Cluff
was one of the very first missionaries called to the newly purchased "Ahu
pua'a". to be known as Laie. Elder Alma L. Smith remained in Laie to preside
over the mission with Benjamin Cluff as his assistant. These two brethren (Alma
and Benjamin) started preparing the plantation for the gathering. In fact,
Benjamin had the "honor" of hooking up the first yoke of cattle and plowing the
very first furrow of land on the plantation in preparation for planting sugar cane.
The Hawaiian Mission was organized May 20, 1865 for the purpose of
purchasing and colonizing the plantation of Laie and Elder George Nebeker was
made president and captain of the company of\ twelve families that had been
called to work on the plantation and labor among the natives, among which were
Benjamin and Alma Smith's families. These missionary families traveled by
mule wagons from Salt Lake City to San Francisco.
Although they traveled slower than stage coach, they traveled with greater
comfort. Most of them were sea sick during most of the voyage. When they
arrived in Honolulu they had to go to Laie by coast steamer, a trip that those that
had been so seasick would never forget.
The boat was small and the sea was rough, the pitching and rocking were
terrible, and many were sea sick. The landing was as bad as the voyage, for the
little schooner could not get nearer than one half mile to the shore, and from
there the passengers were brought by row-boat, and then to keep them from
getting their feet wet, were carried from the row boat to the shore by the dusky
seamen.
They arrived in Laie on July 7, 1865, where they found Elders Alma L.
Smith and Benjamin Cluff, who had been left to begin the work of plowing,
planting etc. They had planted about forty acres of corn and cotton and some
rice, besides enclosing a considerable field with a stone wall. They built the
first frame meetinghouse. For several consecutive seasons there was a
discouraging failure in crops. (TC 694; TMH 169 & CFJ 181-182)
Benjamin describes Laie shortly after the arrival of the twelve missionary
families: "Its coast was between two and three miles long, with a beautiful
sandy beach, except where a large promontory two hundred feet high, juts out a
half mile into the ocean. From the sea the land runs back a mile or so with
gradual rolling hills to the mountains, then back into the mountains to the very
crest of the chain.
The little village occupied by twelve missionary families, with the large
plantation house in the center, is about three-fourths of a mile from the sea, and
on a low hill which raises higher further back, then ends in a broken mass of
immense rocks and cliffs. Native houses dotted the plantation, but were most
abundant above the plantation house, among the "kalo" (taro) patches.
The view taken from any of the hills was beautiful beyond description. The
great ocean, blue and white, blue in its tremendous depth and white in the
weaker crests, on the one hand, with the mountains covered with trees and ferns
and vines in an impenetrable thicket on the other, while between were the
peaceful homes of the missionaries and the picturesque thatched cottages of the
natives."
It is not difficult to imagine the joy and exuberation of the uniting of
Benjamin with wife and his family. A house, consisting of a room built with
poles and canes and thatched with grass was to be their shelter from the hot sun
and drenching rains of the tropics. The women and children were conveyed from
the beach to this home in ox carts, a distance of about two miles.
Benjamin was a hard working man and while the land was being broken
and the cane planted, he was the plow man. When it came time to build the mill
he was the head mason and afterwards was engineer, having charge of the
engine that ran the centrifuge which dried the sugar.
See picture of the first Sugar Mill on which Benjamin worked on the
following page.
The "old" Plantation Sugar Mill where the Laie Mormons first produced sugar. It was in
this Sugar Mill that Benjamin worked so hard. It was located at the mauka edge of the BYU
campus near the Industrial Arts buildings.
The first few months were difficult for the women and children to adjust to
the food and customs and in addition to the hard times of the period; they
suffered and sacrificed a great deal. Flour was scarce and the only native food
they liked was the sweet potato, clothes were hard to obtain, and shoes were so
scarce that often the brethren would work in the field in their bare feet rather
than wear out their shoes.
They were thrilled to be in this beautiful place, but it had its drawbacks.
For nine months of the year the trade winds blew from the northeast; sometimes
they were quite strong and were disagreeable. The other three months were
given to calms and "konas" (hurricane-like winds). During the calms the
mosquitoes made life miserable, and during the "konas" one feared every
moment for his house, if not for his life.
During one of the "konas", Ellen, Benjamin's wife, and some of the
children were alone in the house. The wind came somewhat suddenly and the
house began to shake. Sister Cluff was terrified, but finally ran to the door with
the idea to escape, when the house gave a lurch and the door sill struck her on
the side of the head, making a painful wound. She and the children did escape
without further injury and as soon as assistance came the house was propped up
and the threatened fall averted.
Soon after this incident, Benjamin and Elder Eli Bell built each of their
families a two bedroom frame home a quarter mile nearer the sugar mill. Here
they had a garden of bananas, beans, sweet potatoes, melons and other garden
products, which greatly supplemented their scanty supply of flour.
That fall all of their hard work paid off, for Laie became an income
producing plantation! As work increased, the immigration of native saints
increased until there was a village of at least one hundred souls. Benjamin
worked at the mill during the grinding season, principally with the centrifuges in
drying the sugar. His two sons, Benjamin Jr. and George, 9 and 7 years, worked
mainly around the crushers, but often in the field with hoes or knives cutting the
cane. They were too young to be put to such hard work, but the necessity of food
and clothing outweighed all objections, and they worked with the kanakas at
mens' rank, and received fifty cents a day wages.
Not all of the time was put in on the plantation for when the mill was idle,
Benjamin would be called to labor as a missionary among the natives. He had
learned the Hawaiian language and spoke it fluently and was prepared and
happy to teach the glad tidings of the gospel to the natives. He made several
trips around the island of Oahu and around Maui and Kauai.
He was successful, not only in converting, but gathering more people to
Laie. He records in his journal that the natives were kind and hospitable, and he
always received a hearty welcome among those with whom he was acquainted.
One kind man presented him with a horse for his oldest son, Benjamin Jr. which
was very much appreciated by the children as they loved to ride horseback.
See reproduction of a "Native Doctors License" on following page. The
author has a copy of this license written in Hawaiian from which this was
translated.
"Native Doctor's License." It was about this time, as Benjamin traveled the islands, that
this document was created. It is a real document, even though to us it may appear to be very
funny. The original in Hawaiian is on display at the Baldwin Home (museum) in Lahaina,
Maui, Hawaii.
About this time Benjamin had a very thrilling and life-threatening
experience. He and his oldest son were endeavoring to drive a cow and a calf
into a corral. The cow was gentle but the calf was wild and frisky, it leaped a
stone wall and headed straight for the ocean. Benjamin and his son followed as
fast as possible thinking they could turn it around before it reached the water.
To their surprise, without hesitating, the calf jumped in the ocean and began to
swim straight out. Benjamin jumped in right after it, thinking he could get close
enough to throw a rope over its head. Out went the calf, out went Benjamin,
while the son stood on the shore in terror. After a two hundred yard chase the
calf was headed and turned toward the shore. For the first time Benjamin
realized his danger. He had his boots and clothes on and a lasso in his hand. It
was a hard struggle for him to get back to shore, all he could do was to tread
water and let the waves wash him back to shore, which it did. He then
determined never to repeat this experience, even for a dozen calves!
There was one Hawaiian, named Kupau, a very intelligent, but
unprincipled man who was an agitator of all missionaries. Soon after this calf
incident Benjamin and Elder Nebeker were participants in an incident with
Kupau that caused quite a problem. Elder Nebeker had purchased a cane cart
from him and had paid for it. Kupau conceived an idea to get it back, so he
came one day and without ceremony fastened his lasso to the tongue and the
other end to the horn of his saddle and began pulling the cart home. When
President Nebeker heard about it, he rode with all speed and overtook the thief,
with Benjamin right behind him. The two of them were able to take the cart from
Kupau and return it to its place.
Kupau was not satisfied and he had Brother Nebeker arrested and brought
before a native judge, who being bribed, fined him two dollars. Soon after, the
money was returned with an apology from the judge, who had been informed by
a neighbor plantation owner, that he would get into trouble if he did not reverse
his decision. The penitent judge asked Bro. Nebeker's pardon, which he gave.
(CFJ 182,198-200)
After failing at cotton and rice, sugar cane was planted, at first as an
experiment. The results were so gratifying that all of their efforts were directed
to making sugar. A small mill was bought that was run by mule power. The
natives were beginning to gather and in 1869 Elder Nebeker wrote that there
were about 200 at Laie and more coming. As a result of their first "clean up"
there were about one hundred tons of sugar besides much molasses. (TMH 159)
Elder Nebeker took samples of this molasses and sugar to Salt Lake City
and in the Deseret News of August 4, 1869 there was recorded the historic
announcement indicating that it was better than the import sugar from the east
and it could be produced cheaper. ZCMI ran an advertisement in February 1870
of another lot of Hawaii sugar received from the plantation and the Deseret
News editorially urged the people to buy it. For several years shipments of sugar
and molasses were made to Salt Lake City. (MIH 160 & TC7 September 1896
pgs 693-695)
Benjamin took temporary charge of the mission for six months during the
absence of President George Nebeker, to whom he was first counselor in the
mission presidency and at times when Pres. Nebeker was required to leave the
islands in line with his mission or plantation manager duties. (LDSBE 478)
Producing this sugar and molasses was hard manual labor. Benjamin
worked in the boiler room and with the tropical heat his clothes were as though
they had been dipped in the sea water by the end of the day. As a result, when he
'tested the scales' at the time of his departure, he only weighed 129 lbs.
The first known school house in Laie. Exact location is in determined. This building was
later used by Arvard Fairbanks, as his studio, in 1919, while he worked on the friezes that are
on all four sides at the top of the temple.
While in Laie, two daughters were born to Benjamin and Mary Ellen,
Mildred, born April 20, 1866 and Ellen Mariah, born December 2, 1869. In the
spring of 1869 Harvey H. Cluff and his wife Margaret, sister to Benjamin's
wives, arrived at Laie. For the next five months they would be working together,
renewing acquaintances and building stronger relationships of love.
Benjamin and his wife and children had spent six long years of hard labor
and poverty, of preaching and traveling among the Saints on three of the islands
with great personal sacrifice and when his honorable release came, in 1870, he
was ready to return home.
The trip across the Pacific was a difficult one, especially for Mary Ellen as
she was sea sick all of the way. Since they were on a sailing vessel, it took three
weeks. Benjamin, however, enjoyed the trip and food and by the time he reached
home he had gained 20 pounds. The railroad had been completed between Salt
Lake City and San Francisco, so upon reaching San Francisco, the final leg of
their journey was rather 'comfortable', since that distance which formerly took
more than a month was covered in only two days by train.
On the train, Benjamin and his family were greatly annoyed and persecuted
by a couple fellow passengers. These men and their wives were very much
prejudiced against the Mormons and their remarks, made loud enough for all to
hear, at times were very cutting and humiliating. But the "Mormons" were soon
rid of their revilers, for in the afternoon of the first day, several of the men
passengers got off the train to purchase provisions; among them was Benjamin
and the "Mormon haters". They were gone too long and the train started. The
three men started to run, Benjamin behind the others. The Mormon soon passed
his opponents and succeeded in reaching the train. The others were left behind;
their wives who had so many things to say about the Mormons were now
occupied with weeping and bewailing the loss of their husbands.
While in Ogden waiting for a team to convey his family to Logan,
Benjamin visited Salt Lake City for the purpose of reporting his mission
personally to President Brigham Young, who "was greatly pleased" to hear of
the affairs connected with the prosperity of the mission on the islands, both
temporally and spiritually, and promised to see him in a couple of days when he
would be going to Logan. The Deseret News contained an account of his labors
on the islands from 1864 to his return in 1870, inclusive. Before returning to
Ogden, he visited the Historian's office, where his return from the islands as a
missionary was recorded. Upon return to Ogden, a Brother George Benson of
Logan brought his teams and wagons and conveyed Benjamin and his family to
their homes.
Imagine the joy of Benjamin and his second wife, Eliza Annette, upon their
reunion. Benjamin had married her in 1856 when she was only 14 years old.
After eight years of "two-family" living and Eliza now only 22 years old with
several children, Benjamin left both families to answer a call to the Sandwich
Islands. Then about a year later, her sister, Mary Ellen and her family also left
her to join Benjamin in the Sandwich Islands. Now after six long years of
poverty and struggling for bare necessities, this faithful wife again had a
companion.
CFJ 120-122)
The author feels compelled to insert this brief incident to let their
descendants know of her great devotion, loyalty and faith:
"Clothing was not easy to obtain and Eliza could not appeal to her absent
husband for basic comforts of which they were greatly in need. This devout
mother makes a plea to the giver of all good in these words: 'Merciful Father and
God, cast thine eyes down upon this young family of children whose father is
now in Thy service in a foreign land promulgating the gospel to a dark and
benighted race. I cannot call upon him for our needs, but Thou, O Lord, are able
to give unto us that help, that we so much desire to provide these dependent
children against cold and exposure in an inclement season of the year, and Thy
name shall be glorified.' Imagine the gratitude of this humble petitioner on
rising the following morning to find, on her door step, the clothing she had
asked for, done up in a parcel. (CFJ 385)
Elder George Nebeker, President of the Hawaiian Mission, made
Benjamin a present of one hundred dollars to assist him and his family on their
homeward journey. He also had, by close economy, saved a small amount from
the limited wages paid to him. On his arrival in Logan he possessed a sum of
$50.00 which he spent immediately on refitting his home and the purchase of
provisions and groceries.
Benjamin tried farming, but found it difficult and unprofitable so he turned
to carpentering and later moved to Coalville, where his brother, William W.
lived and William became the first Bishop of the Coalville Center Ward.
Before closing Benjamin's record, I feel that his descendants would like to
be able to read his Patriarchal Blessing, given to him at age 23 in Provo, Utah on
May 2, 1853 by Patriarch Emer Harris:
"Brother Benjamin for and in behalf of your father, David, I lay my hands
upon your head in the name of Jesus of Nazareth and place upon you a fathers
blessing, thou art a descendant of Ephraim and a legal heir unto the Priesthood
which has come down through the lineage of thy fathers, even unto thee, and
therefore thou art intitled (entitled) to all the blessings conferred upon Abraham
Isaac and Jacob and also the riches of the earth, which was conferred upon
Joseph which is the fruits of the earth in the fullness thereof shall be given unto
thee; missionary labors shall be thy lot, and wisdom shall be given unto thee to
perform the same; and thy posterity shall be numerous upon the earth; many
days shall be given unto thy life; numerous blessings are in store for thee more
that thy heart can comprehend at present but thou shalt realise (realize) them in
thy riper years; manifestations of the spirit shall be given unto thee for thy
comfort and consolation in times of need; fear not my son but be strong in the
faith and thou shalt be able to overcome all temptations, for the Lord will be
with thee and comfort thee; and inasmuch as thou are faithful all these blessings
shall be made sure unto thee together with all blessing that has been conferred
upon thee and ordinations also which thou has previously received through the
Holy Priesthood; and thou shall stand upon the earth when the Savior of
mankind appeareth and shall rejoice with the saints of the Most High at his
appearance and now by the authority of the Holy Priesthood I seal this a fathers
blessing upon thy head and in the name of the Lord Jesus I seal thee up unto
eternal lives. Even so, Amen."
Harvey Harris Cluff's First Mission
October 8, 1869 To June 29, 1874
Harvey Harris was the seventh child of David and Betsy Cluff and the
youngest of the three Cluff brothers filling missions among the Hawaiians. He
was born January 9, 1836 in Kirtland, Ohio. He married Margaret Ann Foster,
January 24, 1857. In 1877 he married Emily Greening Till. (CFGR)
Harvey, like his brothers, was a rugged frontiersman, assisting companies
coming across the plains, fighting in Indian wars and settling new towns.
Just one year after Harvey had arrived home from his European Mission, at
the October Semi-annual Conference, he was called to go on a mission to the
Sandwich Islands. He was set apart that same day, Oct. 8th 1869, by President
Joseph F. Smith and Apostle Erastus Snow.
During the interval from the call until their departure from Provo Nov.
27th, Elder Cluff was very busy closing up business with his brother David, and
"scheming" to gather means from the furniture business and other legitimate
ways to pay his and his wife's expenses to the Sandwich Islands.
On reaching Salt Lake City, November 28th, after saying good bye to their
relatives and friends in Provo, they were kindly entertained by President Smith
and his family. On December 3rd, Margaret Ann Cluff and Mary A. King were
set apart to labor in the Sandwich Island Mission by the First Presidency. On
December 4th the three couples, William King and wife, James Hawkins and
wife and Harvey H. Cluff and wife were taken by team to Farmington, the
railroad terminus at that time of the Utah Central Railroad and there purchased
tickets at $53.00 each, first class, for San Francisco. It was the middle of the
winter and very cold and snowy on the 11th of December when the train pulled
out of Ogden bound for the Pacific coast.
The fifty hour trip was very pleasant and the three couples were delighted,
indeed, as they descended the western slopes of the Rockies into the Sacramento
valley and enjoyed the change of climate. Upon arriving in San Francisco, these
three couples spent several days sightseeing and enjoying the transition from
their frigid mountain home to this warm land of fruits and flowers.
They boarded the steamer, Idaho, and on December 17th passed through
the Golden Gate starting their ten day cruise to their home for the next four and
one half years. On Christmas day the steward and the excellent cooks prepared a
sumptuous dinner, placing on the tables "volcano" cakes of huge proportions,
emitting flames from the summits which continued all during the banquet, but
there was no lava flow!
At 5:15 o'clock P.M., Monday, the 27th of December 1869, these
missionaries were thrilled when the island of Maui came in sight, then early the
following morning the island of Molokai lay to the south of them and they really
became excited when Diamond Head and the city of Honolulu, glistening amidst
tropical trees and flowers, burst upon their view. Margaret Ann who had been
sea sick a good share of the time, came to the deck and enjoyed the ever
changing tropical sights after they first sighted land. She especially enjoyed the
"motley" crowds of multi-nationalities which greeted their vision at the wharf.
Harvey's description of Honolulu is interesting, "Honolulu is the capitol of
the Hawaiian Islands, it is beautifully situated in the muzzle end of the funnelshaped Nuuanu Valley and has a harbor extension of about one mile. The streets
are narrow and irregular, business blocks and residences are usually constructed
of lumber; dwellings are embowered in forests of ornamental trees, shrubs,
flowers and ferns. The King's palace, situated on King Street is enclosed with a
stone wall, palm and ornamental trees, blooming shrubbery, ferns and flowers
adorn the ground." (CFJ 277-278)
Shortly after landing, a native member of the Church was engaged to carry
the message of their arrival to President Nebeker in Laie about 32 miles on the
Koolau (windward) side of the island. While waiting for transportation to Laie,
these six missionaries were hospitably entertained at the home of Brother
Charles Wing, who had married a native wife. Tropical fruits were eagerly
enjoyed, of which oranges, mangos and bananas were mentioned as "most
palatable". The meat, fish or fowl was enjoyed by the malahinis (newcomers)
but no one except Elder King, who had been here on a mission before, enjoyed
the poi.
The next day Elder Benjamin Cluff (Harvey's older brother), arrived with
conveyances to take the party to headquarters of the Church in Laie. As they
prepared for their journey, Elder King, sister Hopkins and sister King, with the
luggage, occupied the spring wagon. Benjamin, James Hawkins, Harvey and
wife mounted horses and they started toward the Nuuanu Pali amid shouts of
"Aloha!" " Aloha!" from the natives as they passed by.
Harvey describes their journey to Laie as follows: "The ascent of the bellshaped valley immediately began. For some distance the road was lined with
fruit and ornamental trees, with here and there a residence belonging to natives
or foreigners. The valley narrows as you approach the summit of the mountain.
Once on the summit a grand view of the ocean north and south, with Honolulu
nestling almost beneath you, is obtained. All dismounted at the summit and
prepared to make the descent on foot.
The most difficult task was getting the light rig down, for a pedestrian
finds the descent somewhat dangerous. Locking the two hind wheels was not
sufficient. The animals were unhitched and the tongue (of the wagon) manned
by Elder King, while two natives with saddle horses attached ropes to the hind
part of the rig and around the pummel of the saddle, the horses holding back
with all of their strength.
In looking down the winding road cut in the side of precipices, you
imagine you are about to plunge into an abyss below. When once at the bottom
of this pali (cliff) you breath more freely. Three miles from the pali, brings you
to the sea coast village named Kaneohe. Here is a large sugar plantation owned
by white men and carried on by native and Chinese laborers. The diversions
along this journey consisted of the attention of the natives, pigs, dogs and fowl
rushing out as they passed through the villages. Men, women and children
would shout out, "Aloha!" and the pigs would squeal, dogs bark and cocks crow.
To reach Laie, the party had on several occasions to travel in the sea when
the tide was in, which would dash against the side of the animals and rig. It was
the evening of the last day of 1969 that the party reached "The Gathering Place
For The Saints", Laie.
New Years day, 1870, the newly arrived missionaries were up early and
witnessed the sun rising out of the Pacific, disseminating its loveliness over the
evergreen foliage on the mountain dell. They strolled about over the plantation
with admiration and delight. Just coming from the Rocky Mountain winter
atmosphere to the tropics made them feel disposed to throw off all outer
garments! Harvey observes that, "The mountains abound with fruit such as
oranges, lemons, banana, mango, ohia, guava, yams and breadfruit. Fish is
plentiful in the sea, which enables the natives to live with comparatively little
work. The chief exports of the islands are sugar and rice. Kalo (taro) from
which poi is made, is a root grown in water, like the lily, and resembles the
Indian wild turnip. (CFJ 280)
It is probably fair to say that the cultural shock for Utah missionaries
arriving in Hawaii is 1873 was greater than in 1987; at least such an explanation
softens the otherwise extremely prejudicial statements in Harvey's journal. He
was, upon his arrival in Hawaii, upset by Elder Hawkins being "overly free in
his association with the natives." He noted, "it may be I am not very converted
to making bosom friends with them"
Even more pronounced is his revulsion of feeling at the thought of sitting
in a chair just vacated by a native.
He later recorded in his journal, "I shall
hereafter be under necessity of recording a changed sentiment" He then
referred to a visionary dream he had, relating in his own mind Peter's similar
experience and change of heart concerning taking the gospel to the Gentiles and
described in Acts chapter ten. ( HMC p11-12)
As the reader becomes involved in the life of this great man, he will be
convinced as is the author, "that no greater love hath this man...."
The missionaries now working in Laie were: President and Sister George
Nebeker, Benjamin Cluff and family, Eli Bell and family, Caleb World and
family, William King and wife, Harvey H. Cluff and wife and James Hawkins
and wife. All of the missionaries worked hard trying to make the plantation a
success under the direction of Pres. Nebeker. In May, George Nebeker and
Benjamin Cluff and his family were released and returned to their homes in
Utah.
Since the arrival of King, Harvey Cluff and Hawkins, an extra effort was
put forth to increase the acreage in the growth of the sugar cane. A drought,
however, retarded the rapid headway and in October the rainy season brought so
much water that it flooded the field containing the newly planted cane, entirely
destroying it.
The exact location, time and names of these people have been lost, but this is
represenative of a photo that "might" have been taken at Benjamin's farewell. (See next to last
paragraph on preceeding page.)
Before the end of the year, Elders Eli Bell and World, with their families
departed for home, leaving Elders King, Cluff and Hawkins to manage the
affairs of the mission. The financial affairs of the mission were in poor condition
and these three families worked hard to "establish a solid financial basis." (CFJ
281)
New Years day 1871, the missionaries spent the day horse-back riding in
the mountain and gulches, eating tropical fruit and inhaling the refreshing
mountain zephers. At night everyone gathered at the Cluff's for a New Year's
dinner.
A Mission Conference was held at Laie on April 6, 7 & 8 and was largely
attended by the saints from the outer islands.
On May 15th Elder Harvey Cluff put the sugar mill in full operation as the
new manager.
The Fourth of July was spent in Honolulu by Harvey and Margaret Ann as
guests of Dr. and Mrs. J. M. Whitney. A Methodist minister, a native and two
white men were convicted for stealing cattle belonging to the Laie Plantation
At the October Conference at Laie a Chinaman bore a good testimony of
the power of God in healing him through the administration of the native elders.
Before President Nebeker returned to Utah, he filed a lawsuit against a Mr.
Manners, another white man, for stealing plantation cattle. On January 9, 1872,
Elder Harvey H. Cluff acting on his behalf appeared in the district court in the
case of George Nebeker vs. Mr. Manners for stealing cattle. The evidence
against Manners seemed conclusive, but the jury brought in a verdict of "Not
Guilty" and he was freed.
In the beginning of the season for sugar making in 1872, Elders King and
Cluff combined their genius and built an evaporator 7 x 15 feet and 15 inches
deep out of 3/16 inch sheet iron, saving the plantation one hundred dollars that it
didn't have! They did all of the repairing of the machinery.
Laie Plantation Headquarters. Note the small buildings, the windmill to pump their
drinking water and the native children in the foreground.
This picture was taken from
Temple Hill looking toward Goat Island.
The 1st of April witnessed a large gathering of members of the Church
from all the islands to attend conference. Anticipating this influx to Laie, a
large bowery was constructed around the Kamani tree at the center of Crater
Valley, a tree well known by all of the elders who have been in Laie. The
anticipations of being well sheltered from the tropical sun during the divine
services were frustrated by a downpour of hail and rain. Hail as large as peas
fell, a grand sight for the natives, the like of which they had never seen before.
Floods of water came rushing from the mountains down every gulch which leads
into this great Crater Valley, completely inundating it, precluding the possibility
of occupying the bowery. A bridge spanning the Laie Malo stream was carried
bodily into the sea by the flood, which, when it came in contact with the surf,
was demolished.
Conference meetings were held in the meeting house beginning on the
afternoon of April 6th.
Due to a quarantine all travel between the islands was stopped from, July
through September. It was lifted just in time for the October Semi-Annual
Conference, that convened in Laie on October 6th. The speakers were Elders,
Nebeker, King, H. Cluff and Hawkins. The native elders, who had been laboring
on the islands during the past six months, reported 586 baptisms and 133
children blessed since the last Conference. (CFJ 281-283)
Elder Cluff describes the visit of two native Mormon Elders to administer
to King Kamehameha the Fifth as follows:
"Superstition has, perhaps, agitated and demoralized the Hawaiian people
as much or more than races elsewhere. A troublesome old hag of a native
woman was exercising her powers of witchcraft on the old bachelor king, and he
was yielding to the idea that he was under her influence and therefore must pine
away and finally die through her agency and the evil spirits that were aiding her.
The governess, therefore, learning that the Mormon Elders had power to heal the
sick and cast out devils, made a request (to the mission home) that some of them
be sent in unto the king.
"Accordingly her request was granted and Elders Napela and Kaleohano
were selected to go on that mission. Arriving at the palace, they were
immediately ushered in to the presence of his Majesty. He received the two
elders courteously and enquired why they had not visited him before. After the
usual introductory conversation, the Elders introduced the object of their visit,
"We have come, may it please your majesty, to pray for you. We have heard of
your great affliction and we sincerely desire your restoration." The King at once
accepted of their good offices and had the doors closed. The elders bowed in
the presence of his Majesty and Kaleohano offered a solemn prayer, which he
was capable of doing. At its close the king said, "that was a fine prayer".
"During a very cheerful conversation that followed, the King revealed to
the Elders, coincidentally, the foreigners who were associated with him in
government affairs, have been urging him to suppress the influence of the
Mormon Elders and stop their proselytizing in the Islands. In continuation he
said, "The constitution must be maintained in granting religious liberty in my
dominion."
The spell under which the King seemed in despondency when the Elders
entered was lifted and the corpulent King became jocular, so much so that the
Elders ventured to suggest that he should marry and raise up an heir to the
throne. "Who can I marry?" he said. "The Princess of Tahittie", said Napela.
At the close of seven hours conversation, the King's fishermen came to
distribute fish to his household, whereupon the King said to them, "don't forget
these kings", pointing to Napela and Kaleohana, a basket of fresh fish was given
to each of them." (CFJ 283)
Elders who had craft capability needed on the plantation were retained and
paid $2.00 a day for 10 hours work, while other elders traveled in the ministry
on the different islands. Elder Harvey Cluff, having carpentry capability, was
assigned to that part of the plantation development until the season of grinding,
at which time he was manager of the mill and therefore "chief sugar boiler". He
was required to put in from twelve to fifteen hours per day, most of the time in a
cloud of steam. With the heat of the weather and the boiler, he was soon
saturated with steam and sweat and worked that way for the entire shift. He
noted an injustice done him by President Nebeker, indicating that he had worked
ten days overtime from what the other laborers had worked, but was refused any
compensation for the overtime.
Following this dispute and shortly after the October Conference, it was
decided that two elders should visit Kauai and since Harvey felt he had been
injustly delt with by Nebeker, volunteered along with Elder West. In the latter
part of October they sailed from Honolulu on the schooner "Hattie after fifteen
hours of rough sea, they landed at Nawiliwili. They walked two and a half miles
to the village of Kiaiamoa to a members home, who treated them most
hospitably. After a few days of feasting on chicken, poi and oranges, they
"recuperated" and with their native male guide, named "Twilight", started to
tour the island, heading for Koloa, a village built on a lava flow of ancient
formation, the lava rocks being gathered into piles in order to get a garden spot.
Taking the upper road to Hanapepe, the party suddenly halted on the edge of a
precipice several hundred feet high. The broad canyon below was hemmed in
by these immense walls of red rock, the only opening being at its entrance
seaward. He describes Waimea as the "most beautiful spot on the island" with
great historical significance, since Captain Cook landed there in 1778.
When they reached Lihue Valley they were provided with another guide,
Miss Kiloea or "Volcano". Twilight had served as a very faithful and useful
guide. He could "climb a tree like a monkey, although it should be fifty or a
hundred feet high without a limb. He was an efficient cook, always looking out
for the comfort of the Elders."
These two ambitious elders preceded their guide on their way to Wailua,
and got lost; he finally overtook them and guided them to Wailua. The name of
this village means 'two rivers', and in order for the missionaries to see more of
this beautiful place, Volcano secured a boat and rowed up the river into the very
heart of the mountain, which provided them with a "very charming and
profitable excursion, as there were many legendary points of interest."
On approaching Hanalei, the admiration of the party reached a degree of
enthusiasm never before witnessed by these "tourists". The natural mountain,
which they were approaching was grand, but the storm cloud being lifted from
its towering summit revealed at least a hundred cascades pouring down the side
of the mountain. In Hanalei, they were hospitably entertained by Mr. A. M.
Ross, manager of the sugar plantation. At every village they held meetings,
perking up the saints, strengthening the members and enjoying their hospitality
and the beauties of this "garden" island. They returned to Laie in the early part
of 1873.
King Kamehameha V died on December 11th, 1872 and William C.
Lunalilo was elected king by popular vote. A recent census of the islands
showed a 15% decrease in the native population.
About this time, Elder Cluff notes, "In the closing month of the year,
President George Nebeker left for Utah and soon thereafter Elders King and
Hawkins dissolved the united order system established by him." This is the only
indication of them living in a United Order system.
After Harvey's return from Kauai, in February, he and Margaret Ann spent
several very pleasant days visiting Judge and Mrs. McCulley and Dr. and Mrs.
Whitney of Honolulu.
On the 9th of March a regular island storm completely inundated Crater
Valley and the pasture so that a boat could be rowed from the sugar mill to the
valley. As the April Conference approached, Elders Cluff and West made some
new benches for the meeting house. A large number of people from all the
islands met at Conference on April 6th at which time twenty-two native elders
were called as missionaries to labor for the next six months.
On June 3rd, George Nebeker returned accompanied by Frederick A,
Mitchell, his successor and family. B. Morris Young, Richard Taylor and Mrs.
Randall, made a welcomed addition to the mission. Elder Mitchell became a
one-third partner (valued at $50,000) in the Laie Plantation. The last half of the
year was filled with problems and disagreements between Nebeker and Mitchell,
Nebeker and King left for home without getting their differences properly
resolved. Mr. Waterhouse, who held the mortgage on the plantation, came to
foreclose, but agreement was reached avoiding foreclosure. To add to this
gloomy situation (which was really more appalling that described above) the
steam boiler broke down, necessitating its removal and requiring installation of
a new one, which work was being done by Harvey Cluff at the close of 1873.
On January 4th, 1874 Harvey finished the mason work in setting the new
steam boiler for the sugar factory, it being the first work of that line ever before
attempted by him. He was unusually pleased when President Mitchell
pronounced it a good job.
February 4, 1874, King William C. Lunalilo died, leaving David Kalakaua
and Queen Emma contestants for the throne. David Kalakaua was elected King
of Hawaii by the legislature on February 12th. A general uprising of the
populace by Queen Emma's followers resulted, which was quelled by the
Marines from American and British war vessels then in the harbor.
On April 6th, prior to General Conference all of the elders, prepared with
the requisite clothing went up to the mountain and after erecting an alter of
stone, proceeded to engage in prayer according to the holy order thereof.
Previous to the commencement of April Conference all of the Elders and their
wives in the mission met and resolved to obey the law of tithing and urge the
people to do the same. At 10:00 O'clock A.M. the Conference opened, the Utah
elders spoke plus the following native Elders, Uaua, Kaulainamoku, Kou,
Kamaka, and Pouonui.
About two weeks later, April 22nd, King Kalakaua and his attendants,
making a tour of Oahu, visited Laie and dined in the mission house.
During the early 1870s "Awa", (Piper Methysticum) a plant in which the
root could be ground and mixed with water and used by the Hawaiians for
treating all kinds of disease, such as , leprosy, tuberculosis, and even toothache
caused problems. Awa was also used frequently for ceremonial occasions,
where it would be pulverized, chewed and spit out to be mixed with water and
then drunk by those involved in the ceremony. "Liquified" awa, taken in large
doses had a narcotic effect and there was evidence that if heavy awa drinking
was continued over a long period of time deleterious effects were likely,
including blindness and even palsy. This plant was grown by the saints in Laie
and sold to provide cash for them to buy necessities for which they could not
trade their farm products or fish. (It was sold at a very handsome profit.)
President Mitchell felt that growing and using this plant was against the
Word of Wisdom and talked with his counselors about it. Earlier in a question of
two options to take concerning the plantation's financial arrangements, Harvey
offered his advice to President Mitchell, to which Mitchell told him, "When I
want your advice, I'll ask for it!!". With what appears to be characteristic
reticence, Harvey thought to himself, "You certainly will have to ask my advice
yet, dear sir." However in the "great battle" that was to follow with regard to the
saints growing and using Awa, Harvey showed his levelheadedness and wisdom,
explaining the past presidents (Nebeker) attitude in allowing this crop to be
grown and projecting some of the problems that would result with his
determination to stop its immediate use and destroy all of the present crops.
Mitchell, unaffected by Harvey's counsel, chose the conclusion of a luau,
on January 1, 1874, to announce that growing and using Awa was against the
Word of Wisdom, all crops must be destroyed and that violation of the ban
against growing awa would be punished by the law, said the President. This
announcement fell like a bombshell and the Hawaiians became infuriated
beyond control. It created what is known as the "most serious affair that has
transpired in the Hawaiian Mission save that of Walter Gibson"; The Awa
Rebellion had begun. It was not so much a moral problem for the Laie saints as
it was economic. Mitchell in desperation turned to Harvey Cluff for advice on
how to curb this rebellion. Harvey must have taken great satisfaction at this
fulfillment of he prediction that Mitchell would someday ask for his advice. He
told Mitchell to command the leader, Lua, to go home to his own kuleana
(property) and Mitchell was surprised that he did so and without hesitancy he
took a beeline for his home. This had a wonderful effect on the tumultuous
uprising.
Much agitation and hard feelings continued between Mitchell and the
saints, a considerable number of them moved to a small valley at Kahana and
continued growing awa and organized a branch of the church. Mitchell in his
obstinacy called a meeting and disfellowshipped those that refused to obey his
questionable pronouncement(HMC 11-15)
Harvey recorded the event this way:
"The meeting was filled to overflowing, President Mitchell, asked those
who had combined together if they were still determined to go ahead with the
organization and draw off from Laie, to which they answered in the affirmative.
Whereupon President Mitchell "moved that they be disfellowshipped from the
Church of Jesus Christ of Latter Day Saints" and when put to a vote there were
only about thirty voted for the motion including the foreigners. At this, Brother
Mitchell asked to sing (the closing song) at which the congregation went into
demonic yells, and the greater part of the audience rushed out before the
benediction was offered."
The next day Mitchell sent a letter to all of the Saints in the Mission telling
them not to support the Kahana project in spirit or with contributions. Very
shortly after many angry Hawaiian Saints wrote to President Brigham Young
complaining that Mitchell was "given to passion so easily, with indisposition to
listen to more than one side." The immediate results of these events and this
letter was Mitchell's release as Mission President. He was replaced by a former
missionary companion of William Cluff's, Elder Alma L. Smith. (UTIOTS p
134)
It was at this period of rebellion that Elder Cluff, who had charge of the
sugar making, was the means of saving the mill machinery and building from
destruction by fire at the risk of his life. It so happened that he remained at the
mill during the noon hour, an unusual occurrence, and thereby succeeded in
extinguishing the fire caused by carelessness of the fireman at the furnace. There
is not the slightest hint in Harvey's journal that the fire could have been
maliciously set, a credit to him. Shortly after this the Cluff's mission was
completed and they were released to return home. The great outpouring of
affection shown by the Hawaiians overwhelmed them and was in stark contrast
to "the situation brought about by hastiness and over-zealousness." wrote Cluff
and continuing, he wrote, "I deeply regretted the dilemma, into which things
were plunged, unnecessarily according to my judgment."
Prior to Elder Cluff and Margaret taking a steamer to San Francisco on
June 29th 1874, Harvey and Elder Mitchell visited with King Kalakaua in behalf
of a native Elder who was imprisoned on account of religious persecution. The
king promised his release. During the interview, the visitors and the king had a
lengthy conversation about the principles of the gospel in which the King
intimated that he would like to possess The Book of Mormon and other Church
works, which were finally sent to him from Utah, by Mitchell, interestingly
enough.
The Cluffs arrived in San Francisco on July 8, 1874 where they took a train
to Salt Lake City arriving on the 12th. Upon reaching home, Harvey Cluff had a
lengthy interview with President Brigham Young during which he informed
President Young that there was quite a sum of money due him for his services in
the Laie Plantation that Elder Nebeker and Mitchell refused to pay, each
claiming that the other should pay it. After some investigation it was decided
that George Nebeker should pay the amount due Elder Cluff. He returned to
Provo in President Young's private car over the Utah Central Railroad with
Presidents George A. Smith and A. O. Smoot and they spent a few days together
fishing and relaxing at the mouth of the Provo River. (CFJ 299-302)
Harvey H. Cluff's Second Mission
June 1, 1879 To June 12, 1882
While serving as second counselor in the Utah Stake of Zion presidency,
Harvey received a call to preside over the Hawaiian Mission just after completing
his eight room brick home in Provo. It seemed almost impossible for him to
accept the call, but "he and his family were determined that no business or
financial interests should bar him from (accepting) the call". They rented their
home for $20.00 a month and made final preparations.
On June 1, 1879, accompanied by Elder Carl Anderson and wife, Henry
World and wife and a servant girl and James Knell, they started their second
journey to the Sandwich Islands. Their trip to San Francisco was much different
than their first one, traveling by the luxury of the railroad. The missionary party
embarked on board the steamer "City of New York and upon arriving in Honolulu
on June 16th, the ship 'grounded' in the harbor. However, the passengers were
landed the next day without incident.
They were welcomed in Hawaiian style on the Wharf by President Simpson
M. Mollen, Elder Joseph H. Dean and quite a number of native saints and
conducted to the Honolulu Branch which was the headquarters of the
missionaries when visiting Honolulu. This residence and meeting house was
located at the foot of Punchbowl Mountain, an extinct volcano, overlooking the
city and harbor.
Arriving at Laie, President Cluff immediately prepared to assume the duties
of the mission, familiarizing himself anew with the affairs thereof spiritually and
temporally. President Mollen and wife embarked for America, and President
Cluff officially assumed full charge of the Laie plantation and presidency of the
Hawaiian Mission on July 1, 1879. An inventory showed the financial condition
of the plantation to be assets $43,354.07, liabilities $1895.49.
Later in the month President Young's wife and daughter, Sister Zina D. H.
Young and Miss Susa Young, spent a few weeks in the tropics.
At the October Mission Conference, on the 6th, 1879 (?) the following labor
assignments were made: Joseph Dean and Harry World, Hawaii; William
Alexander and Carl Anderson, Maui, Molokai and Lanai; Benjamin Cluff Jr.
and James Knell, Oahu. Native elders were sent to other islands. Benjamin Cluff
Jr. was set apart as a missionary on October 10, 1878 and spent four and one half
years as a missionary in Hawaii, most of which was on Oahu and in Laie, like his
father. (LDS Church Missionary Department records.) Also at this conference a
subscription committee to build a new meeting house in Laie was appointed.
Elder Harry World was released and sent home for immorality.
The year 1880 started with a big Sunday School outing on New Year's day
and on the 9th, Margaret Cluff entertained all of the elders and the sisters on
President Cluff's forty-fourth birthday. By instructions from President John
Taylor, Pres. Cluff secured a government "patent" for Laie (?) and forwarded it to
Salt Lake City. (CFJ 304,305)
President Cluff's analysis of Laie as a relatively unproductive and sleepy
town and his ambition and ability to make the plantation a success financially
and for a means of providing labor and income for the gathering saints, caused
him to petition President Taylor requesting new machinery and equipment,
informing the Prophet that failure to allocate money for new machinery would
require abandoning the sugar business and necessitating the raising of cattle
instead. Before receiving a reply to his letter, President A. O. Smoot of the Utah
Stake of Zion and his son Reed visited the islands and spent a few weeks at Laie.
They saw the great disadvantage the elders were laboring under in the sugar
industry and were convinced that the Church should erect a new sugar mill. The
church was under considerable attack at this time from the federal government
over plural marriage and the president recommended cultivating taro root, coffee,
oranges, bananas and limes, but nevertheless gave permission of the purchase of
the required new machinery for the sugar plantation, "provided you can borrow
the money (Approx. $25,000) and secure the interest." That was a stunner and
Elder Cluff felt alone and abandoned with an "impossible" task. A new sugar
plant must be built in order to retain and give employment to the natives or let the
plantation revert back to a cattle range, and let the natives scatter.
When Harvey presented his facts and figures to Mr. Waterhouse, acting
agent for the Laie Sugar Plantation, he stated, "You can do nothing profitably,
Mr. Cluff, without a new sugar plant. Go ahead and erect a new mill and I will
back you up to the amount of $25,000. (CFJ 306)
Here is Harvey's description of the new mill:
"The engine house is a frame building, 16 x 25; the crushers or rollers being
located under a shed roof by the side of the same, both engine house and mill
being 12 feet above the floor of the mill or boiling house. The mill is driven by a
steam engine of 20 horsepower, and is capacitated to grind four to five tons of
sugar per day. The boiling house is located on the site of the former mill and is a
frame building, 60 x 58 built in the form of the letter L, 18 feet to the square.
On the south side of the building, commencing at the makai or east end, is
situated a train of open pans, running a distance of 38 feet, and at the end of the
train is located a steam boiler six feet in diameter and 16 feet in length, with 84
tubes four inches in diameter, the fire from the furnace at the east end passing
under the train also passes through the tubes of the boiler, thus utilizing the heat
which would otherwise pass off through the smoke stack and become lost in the
atmosphere; at the same time a sufficient fire will be kept in the boiler furnace to
make up the deficiency in steam. Opposite to the train, in the east end, is located
two cast iron clarifiers of 500 gallons capacity each. The vacuum pan is in the
center of the building at an elevation of 15 feet, resting upon a framework which
is floored and a bannister railing around the same.
The centrifugal and engine to drive same are near the vacuum pan; the
coolers and sugar bin are in the end of the north L. There are four steam pumps
located in various positions contiguous to the work they have to perform, one for
the boiler, one for the vacuum pan, one for pumping water into the reservoir,
which is located about 70 feet from the mill in the hillside, and one for pumping
molasses into the blow-up." (LSM p46)
A new boiler capable of producing five tons of sugar a day was ordered
from Honolulu Iron Works. The effort involved in moving into place this sixteen
foot long, six foot in diameter cylinder, with its 45 four inch tubes was a little
short of heroic. It was transported by steamer to Laie Maloo, where it was
dumped overboard in the bay. Moving it to shore was to solve only part of the
problem. It required seventeen yoke of oxen to move it over the sandy roads. A
permit had to be obtained to haul it across the Laie Maloo bridge and when inside
a cane field, the cart bearing it, stuck fast and that number of cattle and extra man
power could not move it. The boiler was then thrown off the cart and rolled a
distance of one mile to the mill. The rock foundation for the buildings and
machinery was all done by President Cluff and Joseph Dean. The carpentry work
was done by H. A. Woolley, William D. Alexander and Sidney Coray. It was put
in place at the mill, where on July 12, 1881 Margaret Ann Cluff pushed the
button to start the new boiler.
On July 24, sugar making began at the new plant. Everything worked like a
charm. The expert "sugar boiler" engaged at a cost of $500.00 to teach Elder
James Gardner how to manufacture sugar, produced at a rate of from four to six
tons per acre, while the old mill would not have yielded half that per acre. This
remarkable yield of sugar inspired new financial hope and final success of the
mission. A shortage of water for the vacuum pan necessitated the construction of
a flume two miles long (in "V" form constructed with 1" x 12" x 20' boards) to
bring the water from Koloa Gulch to the mill at a cost of $1000.00 for material
alone.
On August 2, 1881 the steamer Mokolii on its weekly run brought lumber to
start the construction. Eighteen days later water was flowing thru the flumes, in
places twenty feet high. The men raised as many as twenty-six lengths per day,
but the structure was continually being knocked down by errant cattle, high
winds or floods. Because sugar is known as the thirstiest plant in the world, per
one estimate, requiring 4000 pounds or 400 gallons of water to produce one
pound of sugar, still more water was needed and Mr. Arnold, a well driller,
arrived on the Mokolii and provided an artesian well. (LEL)
President Cluff realized that the additional investment of Church funds in
Laie placed him under considerable pressure to prove both himself and the
plantation. His earnestness cannot be questioned as the following makes clear.
Cluff saw that there was a strain of sugar cane superior to the Calico type which
the plantation was using and he acquired two cartloads of a new strain called
"Lahaina" from a distant plantation. This he planted himself, on his knees. So
concerned with the success of this crop that it was known as "Cluff's pet cane".
When he found the cane dying for lack of water, he was beside himself, the
drought was destroying his "pet cane" and the plantation's crops.
Elder Cluff rode up into the mountains behind the plantation and there
obtaining the solitude he sought on the round mound at the head of Laie Gulch,
dismounted from his horse, and raised his hands high above his head and cried
aloud, "Oh Lord, take my life rather than this cane should perish." Apparently
feeling self conscious about recording this, knowing others might read it, he went
on to write that he was afraid his journal reader might not think he was in
earnest, but, he added, later events show he was earnest, indeed. He then
gathered a heap of stones together and knelt for one hour in prayer. He told the
Lord he was trying to create a sense of industry in the people of Laie and his
failure would discourage them.
Concluding his prayer he remounted and rode two miles to his home. It was
then around three o'clock and there were no clouds in the sky. His journal
reports that by six o'clock it began raining and continued for twelve hours. His
journal then reads, "I praised the Lord. Was not that marvelous? It was the most
delightful steady rain I ever witnessed in the Sandwich Islands." He goes on to
say that his new "Cluff's pet cane" increased the production from two to three
times. (LEL)
The dealings of the Mormon missionaries with the natives had been dictated
by a spirit of consideration for their welfare, that, in their dealings with other
white men and planters, they had never experienced. When other plantations
hired them to work, it was usually by a system known as "Shipping" or
"Capering". That is, their time was virtually bought for a certain period, and
during that time they practically owned them. In many instances it may be
termed a sort of limited slavery. Once in the toils it was hard for the poor native
to free himself; for, taking advantage of his propensity to run in debt, the planter
allowed him to contract debts by over drawing his pay, or for goods at the
plantation store, which had to be settled before he was at liberty to quit.
Brother Nebeker had established the policy of hiring the natives from day to
day or week to week as they desired to work, it being understood that they could
have constant employment At the same time he discouraged them from running
in debt. This plan, while it was much better for the natives, often left the
plantation shorthanded just when help was most needed; for, taking advantage of
his freedom the inconsistent laborer would take a notion to rest or take a trip to
Honolulu, just when his services were most in demand. While from a business
point of view this method of dealing with the natives is open to criticism, yet,
considering that the missionaries were actuated by a benevolent desire for the
advancement of the people and to teach them the principles of the Gospel of
truth, it was the best plan. The natives respected and revered their teachers in a
manner that would be impossible under different relations. (TC p693, 696)
President Harvey Cluff's journal records two important letters received by
him from prominent people of the time. The Elders when visiting Kalaupapa, the
leper settlement, were being entertained personally and graciously by Father
Joseph Damien. This letter Elder Cluff received:
Kalawoa, Leper Settlement
February 1st, 1880
Gentlemen:
Please have the kindness to inform your head man at Laie that I have
received from my bishop positive prohibition to receive, as I am used to do, any
of your people who in the future may visit this place.
This, my bishop's orders, pains my heart very much, but please excuse
me, I am obliged to obey.
Yours very Truly,
J. Damien
Chat. Priest.
About this same time a Smallpox epidemic had hit the islands and
Hawaiians were dying in great numbers, although according to Harvey Cluff not
one person died from that disease in Laie.
Following is a letter from Queen Kapiolani:
Honolulu, H. I., May 5th, 1881
Dear President Harvey H. Cluff
Dear Sir:
I regret that I cannot go with some of my relatives to Laie, the place
which is said to be a land of gathering there in Christ; therefore I now ask the
Lord and you, His servant, to cleanse me and my King, this kingdom, also the
people for whom I am now lamenting, both night and day.
When I look around, my mind is mournfully heavy. Through your
goodness I ask you to beseech God for my family, for the kingdom, as also for the
people; for them I am pleading.
I
am
with
love
to
you
all,
Kapiolani
Following is an excerpt from President Cluff's reply:
Laie, Oahu H. I.
May 10th, 1881
To Her Majesty, Queen Kapiolani:
By the grace of our Lord and Savior, Jesus Christ, peace be unto you
and unto your faithful subjects.
Your communication of the 5th inst was duly received from Captain
Kaae. We assure your majesty that your petition and wish shall be duly
considered and so far as our authority and right extend, we gladly render
assistance to you and your people.
We grieve and condole with you in the affliction which has visited your
peaceful dominions, carrying off many of your subjects. Our prayers are
continually raised to God for the safety of the King, now absent, the Queen and
your people.......
The promises of God are great to those who keep His commandments.
The conditions of salvation are faith, repentance, baptism, for the
remission of sins - "being buried in Christ in baptism" - the laying on of hands of
those who have authority, for the reception of the Holy Ghost and a conditional
observance of all the laws which God has or may hereafter reveal.
Your "Hui Hoole Kahue" (Your people) are still prospering at Laie.
Peace be multiplied unto you and increase your faith, is the sincere
prayer of a true friend of your majesty and people.
Harvey H. Cluff
President of the Hawaiian Mission
Sometime after this correspondence the Queen, temporarily residing at
Waikiki, three miles outside of Honolulu, sent a messenger to the mission house
in Honolulu for an elder to come and baptize her. There was no elder there from
Zion and the ordinance was not attended to. Soon after this the king returned
from his tour around the world. To him the Queen made known her desire to be
baptized by a Mormon Elder, to which he replied; "Wait a while and I may
consent to be baptized at the same time." (The writer is unable to discover any
valid document indicating that either were baptized into the Mormon Church. In
my research this question was discussed with Joseph Spurrier, historian on
Mormon Hawaiian History, wherein he stated that he has seen "contradictory
evidence" that the Queen was baptized.) (CFJ 305-309)
NOTE OF INTEREST: King Kalakaua's successor, Queen Liliuokalani was a close
friend of Libbie Noall, the mission president's wife, and sought her advice on a number of
occasions. The Queen was baptized into the Church by Abraham Fernandez on 1906, but she
also joined other churches during her later years.... making her commitment to the LDS Church
questionable. (UTIOTS P 138)
Before the end of the year, King David Kalakaua returned from his trip
around the world. A grand reception was given him at Honolulu at which the
Elders and the Saints of Laie participated. A conference of the Honolulu branch
was also held during the stay of the Elders and Saints there, which was largely
attended.
The Queens interest and faith in the Mormon Elders remained high and in
September (1881) the Queen learned that President Cluff and his wife were
visiting in Honolulu and sent Captain Kaae with a note requesting their
presence at the Iolani Palace. On arriving at the palace that evening, Her majesty
gracefully informed President Cluff that she desired him to bless her. Some time
was spent explaining the gospel and rights of the Holy Priesthood to confer
blessings, whereupon President Cluff laid his hands upon the Queen's head and
blessed her according to the authority vested in him. Soon after this occurrence
the Queen sent to President Cluff a check for $100.00, a donation to the Laie new
meeting house, then under construction.
The Hawaiian Gazette, in Honolulu, published in its editorial columns a
very vilifying article against the leaders of the Mormon Church to which
President Cluff made the following reply, which the editor kindly published in
the following issue.
Honolulu, December 10th, 1881
Editor Gazette:
Dear Sir: As a subscriber to the Gazette I feel that it is my duty to reply
to the editorial in your issue of the 7th isnt. which is a blot upon the page of your
hitherto liberal-minded paper. I think every liberal-minded, impartial gentleman
can see that you have made an extraordinary effort in "drawing upon the fertile
imagination" to find accusations against a people who move in higher state of
morality than the traducers.
What connection can there be in the contest between you and the
Chronicle of San Francisco over the planters and the people commonly called
Mormons? You seem to have been cornered by the Chronicle and being unable
to find any other channel for the extricating yourself, you sling "your besmirched
pen" against a people of whom you are evidently ignorant or else you are guilty
of a very gross injustice.
I suggest, Mr. Editor, that the Gazette should with propriety take the
same admonition it gives the Chronicle, If it were true hearted in its crusade
against wrong, the Gazette could find plenty to say against sin within its own
borders, "sin which need hard words and constant and unremitting attacks"
before the inside of the platter is made clean.
The character of the men of whom you apply the epithet "Cold-blooded
Villians" are unimpeachable by even the editor of the Gazette. You may
momentarily be successful in stirring up public opinion against a people who are
industrious, frugal, moral and religious, but you cannot in your pigmean effort
overthrow the cause which they have espoused, for its very foundation is beyond
the comprehension of those who vilify them. "Judge not that you be not judged".
I remain,
Most Respectfully,
H. H. Cluff
The subscription committee that Pres. Cluff formed to raise funds to build a
new chapel succeeded in raising the required $2000.00 and in April 1882, work
was begun in preparing the foundation.
In February 1882, President Cluff learned that the King and Queen desired
to be present at the dedication of the corner stones of the new meeting house.
Following this information, a letter was addressed to their Majesties extending an
invitation to them to be present at the ceremonies of dedicating the four
cornerstones of the meetinghouse, to which President Cluff received the
following from the Secretary:
H. H. Cluff, President of the Church of Jesus Christ
of Latter Day Saints on the Hawaiian Islands.
His Majesty accepts the invitation to be present at the dedication of the
laying of the new church at Laie on the day appointed, the 6th of April, next.
Honolulu, March 20, 1882
The visit of the King and Queen, Mr. Nagasaki (Envoy to Japan),
government officers and retinue of attendants, were of such importance that we
give the details of the program of reception and dedicatory exercises.
At the Southern boundary of Laie, "Welcome to Laie" was printed in large
letters over an archway beautifully decorated with ferns and flowers. His Majesty
was met by twenty-five mounted young men led by Elder Benjamin Cluff Jr.,
who occupied the position as an advance guard. The main gate, one half mile
below the mission house, was also tastefully decorated. On the entrance side,
"Kalakaua" and "Kapiolani" appeared in large letters, while on the exit side was,
"Farewell All" in large letters, to be read as the party departed. From this gate
through green pastures to the mission house, on an elevated plateau overlooking
Crater Valley, two rows of temporary set trees forty feet apart with men and
women in line with the same, formed an avenue tropically picturesque.
As the advance guard, King and Queen and suite passed, the citizens of Laie
formed the two lines wheeled right and left and followed, making a procession
half a mile long. Arriving at the gate leading the mission house grounds, being
about three hundred feet from the residence of President Cluff, the King and
Queen and suite dismounted and proceeded on foot to the house between two
lines of children, each supporting a stalk of sugar cane. Over the gate, just
entered, was suspended a crown guarded by Hawaiian flags. On one side, in
large letters was, "E Ola Mau Ka Moi", (Long live the King) and on the opposite
side of the arch appeared in shaded letters, "Hui Hoola Lahue" (Gathering of a
living nation).
President Cluff gave the following welcome speech:
May it please your Majesty.
"It affords me great pleasure to extend the hand of friendship to your
Majesty and in behalf of my colleagues, citizens of your government, our people,
your most faithful subjects: we tender to your majesty and suite a most hearty
welcome to our colony. As devout followers of the meek and lowly Jesus, we are
not unmindful of the religious liberty that prevails in your Majesty's dominion, in
consequence of which there is a steady progress and development in various
branches of industry, attended with peace and general prosperity, a crowning
feature of your majesty's reign.
We are anxious to contribute our humble efforts rigorously, morally and
philanthropically to aid in promoting peace, securing health and thus
recuperating your now diminishing race. The gospel contains elements and
power of regeneration to those who will live up to its precepts. To aid in this, we
believe that chastity should be guarded and protected by stringent laws strictly
enforced upon all classes.
It is a source of much pleasure to welcome your Majesty at Laie so soon
after your return from an extended tour around the world, a monarchal tour
crowned with success. Praying for a continuous friendship between your
Majesty and our people and that your presence here in connection with the
ceremonies of laying and dedicating the four corners of our new meeting house
may be a precursor of a more binding friendship. I have the honor to be most
respectfully your devoted friend." CFJ 318,319
President Cluff reminded the King his subjects were diminishing and
pointing to the best natural resource of Laie, the children, as a reminder to the
royalty that our birthrate was higher than any other place in the kingdom. The
king responded and preached against un-chastity. Chanting songs and legendary
tales occupied the afternoon and evening until a late hour. (LEL 99)
On April 6th at 10:00 o'clock A.M. 1882, President Cluff and King
Kalakaua placed into position the chief corner stone of the north-east corner, the
King using the trowel, the handle of which was decorated with red white and
blue ribbons, the colors which enter into the Hawaiian and American flags.
President Cluff offered the dedicatory prayer. An improvised moving canopy was
erected over the corner as protection against the tropical sun and moved from
corner to corner as the exercises proceeded. In the chief corner stone was
provided a record receptacle which contained a Bible, Book of Mormon,
Doctrine and Covenants, "My First Mission" by President George Q. Cannon and
brief history of the mission on the Sandwich Islands, containing names of all of
the Elders who have labored on the Islands.
The Seventies laid the southeast corner stone and Benjamin Cluff Jr. offered
the dedicatory prayer. The southwest corner stone was laid by the Elders and
dedicated by Elder Kaleohano. The northwest corner stone was laid by the lesser
priesthood and dedicated by Kalawaia. The King and suite proceeded on their
journey to Honolulu highly pleased with the reception and ceremonies at Laie.
(CFJ 319)
Once the corner stones were laid, worked commenced with dilligence and
enthusiasm. Not many months hence the finest and biggest LDS Chapel in the
islands was completed.
This chapel, built where the temple now stands, was reverently known as "I Hemolele I
Ka Hale" which means "The Place of Holiness". It was moved in about 1915 to where the First
Ward Chapel now stands to make way for the construction of the temple.
The saints regarded this chapel with such reverence and respect that they
placed a name placard over the door with this title: "I Hemolele I Ka Hale",
which means "The Place of Holiness." (Future Hawaii General Conferences
would be held here, King Kalakaua and Queen Kapiolani would visit and speak
from this pulpit and President Joseph F. Smith would attend a special meeting
here and dedicate this ground as the future site of the LDS Hawaii Temple.) It
was indeed a Place of Holiness.
Queen Kapiolani took a personal and special interest in the Relief Society
and attempted to set up a similar organization among all of the natives in her
kingdom. The interest of Hawaiian Royalty was not limited to the Relief Society,
not infrequently the King, Queen, princes and princess were present at Laie for
semiannual conferences or other celebrations. By the same token, mission
presidents from Laie were frequently summoned to the palace to speak with or
administer to some royal personage. Due to this relationship between the
plantation and the palace, Elder H. P. Richards baptized the captain of the King's
Troops and his wife in October 1878. (LEL 96)
In an effort to make the plantation as profitable as possible, Pres. Cluff got
permission from the First Presidency to lease some of the unused land, bringing
in additional income. In relation to leasing this land to a Chinaman comes one of
the most entertaining Laie stories from this period occurred while Pres. Cluff was
Mission President and Plantation Manager. Harvey entitles his story, "An
Incident"
"Praying to death" (Anaana) is one of the chief superstitions of the
Hawaiian people, and as it was attempted to be practiced upon me during my
presidency over that mission, I will give the incident. Of course I did not
succumb to the wishes of that old priest.
I leased a piece of swampy rush land to a Chinaman for the purpose of
growing rice. Within this fifty acre tract was a lo'i, so called by the natives, which
consists of a swampy spot of ground formerly cultivated in Kalo (Taro) a root
from which poi is made. The lo'i in question belonged to the Konohiki (chief of
that land) but was claimed by two native women, who were sisters.
When the Chinaman commenced work on this particular piece of land, the
native women, and many with their friends, came upon the spot and drove away
the little Mongolians, who retired from the field in great confusion, although they
outnumbered the natives. This warfare of words occurred one day while I was in
the city of Honolulu. On my return the following day the Chinaman, Lessee, and
our local attorney, Kupau, Esq. called upon me to know what was best to do in
order that the work of cultivation might go on, for evidently the native women
were masters of the situation.
Occupying the position of president of the mission, I did not desire to
institute a lawsuit and prosecute a case against the natives, and especially against
women, although I was satisfied that they had no just claim to the land. My study
therefore, was to hold the "fort" and let them prosecute if they desired to incur
the expense.
I therefore, instructed Attorney Kupau, who had especial charge of native
horses running upon the Konohiki land and collecting pasturage fees, to take
twenty Chinamen and go to the land in question and put five laborers at each of
the four corners of the land and start them to work with instructions that if the
natives came in such force as to drive the Chinamen from a corner and then went
to a second corner and tried to drive them from there, the first ones were to return
to their corner and resume work, and thus keep intact the position on each
corner of the land as long as the natives sought their ejectment. This project
worked like a charm, for after a few hours of an effort to banish again the
Mongolians, during which time the air was full of loud words, shouts,
imprecations and wailing the natives retired leaving the lawyer and Chinamen
victorious.
The two sisters rode into Honolulu and secured the services of Attorney
Hartwell who instituted a lawsuit against me as Konohiki or landlord for
ejectment. I became the defender instead of prosecutor, the very object I had in
view, if lawing had to be resorted to. The case was now in court, attorneys on
both sides engaged.
Some weeks before the case came off the complainant secured in addition to
the services of an attorney an old Kahuna Pule or (High Priest), but more
properly what the Indian would call a "medicine man". The object of calling this
Kahuna Pule to aid in the suit was to pray away the power of life of the "White
man" and therefore secure victory in the premises.
For three weeks the old priest was offering up as sacrifices black pigs and
black chickens, as often as the complainants would furnish them, going through
with the incantations, prayers and singing until a late hour in the night.
It was a time of feasting for the Kahuna Pule, and doubtless great rejoicing
while he picked the tender meat from the young bones of the pigs and chickens.
The day of the trial arrived, and on my way to court, I was met by these two
native women, complainants, in the street in Honolulu, who accosted me with
marked and unbounded expressions of Aloha, and by gently stroking me down,
one at each hand, from my shoulders to my wrists, saying in their own language,
"We have great love and respect for you, but for the kanaka attorney, Kupau, we
hate him, he is a bad man." I protested and called them both hypocrites and
pushed them away from me.
I was puzzled to understand this outburst of kindness and not until after the
trial was over did I learn anything of the proceedings of the old priest, and that
the two women were carrying out last minute instructions of their master, when
they met me in the street, but their mesmeric operations failed to work.
I proceeded on my way to court innocent and unsuspecting as to any priestly
plot to interfere with the trial. The trial proceeded in the usual way, and nothing
especially startling occurred in the court, unless we mention that the husband of
one of the women, a witness for the prosecution, testified apparently against his
will and intention entirely in favor of the defense. The evidence was all in on
both sides, and the attorney's pleadings or arguments finished and the case was
submitted to the jury at the close of the judge's instructions.
During the progress of the trial and while the jury was out two hours, I was
an object of deep concern by some fifteen native members of the Church who
had taken positions in the hallway in plain view of the judge and myself. I sat at a
table in the center of the court room immediately in front of his honor, Judge
Allen. These friends of mine, men and women, were fully posted as to the
operations of the priest, but had kept them a profound secret from me, hence the
earnest watchfulness, which they exhibited, that, perchance, they might discover
some faltering, or more consistent with their faith, see and witness the defeat of
the other party.
What increased their interest more than anything else was the thoughtful
moods and stationary position at the table which I maintained during the two
hours the jury was out, notwithstanding the frequent efforts of the Marshall to
induce me to take lunch with him in an adjoining room. "Now", said they,
"President Cluff is praying to God for success, and the old priest has been
sacrificing and praying to his God for his defeat, and we will watch the final
result." At the end of the two hours the jury entered the court room and
announced their verdict in my favor.
Then followed a scene of wailing and lamentations on the side of the
defeated complainants, as they took their departure direct to the Kahuna Pule.
On the other side the natives who were in sympathy with me, and who had been
intently watching the proceedings, gathered around me with their faces fairly
beaming with light, and in the warmest manner possible shook my hand and said,
"Your prayers prevailed above those of the Kahuna Pule." Then followed the
recital, by them, of the operation of the two women and the old Priest for the
three weeks previous. The results of the trial as to the good it accomplished was
an increase of faith in God and confidence in their leaders. It also was a cause of
renewed strength, to me, in my operations among them, for these same people
who had instigated the lawsuit had given my predecessors more or less trouble
over other parcels of Konohiki land. (CFJ 12-14) The Lord had triumphed. It
was sort of a male Kapiolani on the mountain, successfully challenging once
again the pagan God of the volcano. (LEL 100)
It is noteworthy concerning this lease to the unnamed Chinaman, to
consider the terms of the lease. Lawyer Hartwell who was called in to draw up
the agreement felt it was the most binding he had ever seen. Provisions included
for leasing of the forty-eight acres for a rice mill at approximately $250 per year.
No liquor or opium could be sold there, well enough, but a fine also assessed
should the leasor (lessor) commit adultery. The leaser's employees were to forfeit
$30 if they committed this same offense. It is not clear the legality of the lease
was ever questioned, probably just as well. (LEL 98)
Mitchell went to Honolulu with them to see them off, they both spoke to the
Honolulu Saints and Mitchell went on board and stayed as long as possible
before the ship sailed. One wonders if there may not have been some
uncomfortable silences in their conversation, but Cluff's journal shows he was
frequently skillful in masking his displeasure and this may have been an occasion
which called upon his tact to the utmost. Mitchell was later involved with
Harvey in surveying and setting up the city of "Iosepa" in Skull Valley for the
Hawaiian Saints in Utah. (HMC p 16-19)`
In June Elder Edward Partridge, son of the first bishop of the Church,
arrived to succeed President Harvey Cluff as President of the mission and
Manager of the Laie Plantation. (CFJ 319)
Harvey and Margaret must of felt a great deal of satisfaction in the
successful completion of this two year mission. For under their leadership, the
plantation was made profitable and the Church in Laie blossomed with industry
and enthusiasm.
They sailed for home on June 12, 1882 and Harvey describes in his journal
the scene of their departure: 'This was a memorable event in my life, early in the
morning the natives, members and nonmembers of the Church assembled at the
Mission house and lingered around while the final preparation of our departure
was going on. When the hand-shaking time arrived the scene became very
touching indeed. Scarcely a face was to be seen, down whose cheeks tears did
not flow freely. Large stout men and women became as children. The scene was
so universal and touching that I, myself, became as much affected as they were."
"The sea voyage was pacific indeed which was very favorable to Mrs. Cluff
as she was never a very good sailor." Arriving in San Francisco they spent a few
days recuperating and enjoying the big city. On arriving in Salt Lake City they
were welcomed by Presidents Taylor and Smith, and at Provo by President Smoot
as well as numerous relatives and friends. One year and three months after their
arrival home from the Sandwich Islands, on September 20th, 1883, Harvey's
"much beloved" wife, Margaret Ann passed away in Provo after an illness of
several weeks. (CFJ 320,321)
On April 27, 1887 President Cluff received an invitation from President
Cannon to accompany a committee selected to meet Queen Kapiolani at Ogden
on the 29th. Being on the "underground" (he was wanted by the authorities for
polygamy) the following was addressed to the Queen:
Her Majesty Kapiolani,
Aloha Nui Kaua,
I regret exceedingly that my circumstance prevents me from joining my
brethren to meet your Majesty and party at Ogden.
Respectfully, H. H. Cluff
(FJ 340)
As a note of Harvey Cluff's idealism and positive actions this story must be
told in conclusion of this period of his life. When he returned to Utah, he was
badgered by authorities and threatened because of his plural marriages. He finally
went "underground". Later he was apprehended and tried and convicted, (the
story of the trial again gives evidence of Harvey's great character) and was
imprisoned for six months. He "studied to make himself agreeable to the
inmates, to the guards and to the warden, Arthur Pratt. All inmates were expected
to perform certain duties when called upon.
President Cluff studied to fore-know what would be expected of him and by
volunteering to work the warden reposed confidence in him to such an extent that
he was often permitted to roam over the county without a guard. The warden
permitted him to choose what part of the new prison he would like to be in, he
selected the south-east corner on the upper tier, where fresh air was always
admissible and a delightful view was obtained of the Salt Lake Valley, being
above the outside wall. It was Cell #120. While a recipient of Uncle Sam's
hospitality, he occupied much of his time in the study of bookkeeping."
Upon his release in September 1888, he visited the First Presidency, also in
hiding, was questioned about the prison conditions and apparently made the
situation sound so favorable that the day after his release, George Q. Cannon
gave himself up and took Cluff's place in his favored cell, number 120!!! (HMC
p12; CFJ 342)
NOTE OF INTEREST:
After "I Hemolele I Ka Hale" was moved from temple hill to its final
location, where the first Ward Chapel now stands, a new Church owned school
complex was build to assure the children of Laie had opportunity for education.
The completion of this five building complex was a major accomplishment for
the Saints of Laie and was in keeping with the Church's teaching that "the glory
of God is intellegence."
The new school complex built along side "I Hemolele I Ka Hale" some time after the
completion of the temple in 1919.
This chapel was being prepared for painting, in 1945, when it caught fire
from a blowtorch that one of the workmen was using to remove the old paint and
burned to the ground.
Harvey H. Cluff's Third Mission
August 28, 1889 to November 1, 1891
Skull Valley, Iospea, Utah
A number of Hawaiian Saints migrated to Utah with the permission of the
First Presidency in order to go to the Temple and receive their endowments and
be sealed for time and all eternity. The Brethren felt these special Saints needed
a "gathering place" so they could be colonized for the benefit of those Hawaiian
Saints in Utah and those who may immigrate to Zion.
Approximately eight months after Harvey was released from the Utah State
Penitentiary, after serving six months imprisonment for polygamy, he received
the following letter:
Salt lake City, U. T.
May 16, 1889
President H. H. Cluff, Provo.
Dear Brother: Yourself and Brothers W. W. Cluff and F. A. Mitchell have
been selected a committee to take into consideration the subject of locating and
arranging to secure land suitable for the colonization of the Hawaiians who
have migrated and who may immigrate to Zion. I would like you to meet with
the Presidency in Salt Lake City on Wednesday, the 22nd inst, at 10:00 o'clock
to consult upon this matter.
With kind regards, Your Brother,
W. Woodruff
All three of these Elders had worked many years with the Hawaiians and
perhaps no others had a greater desire to help these "dislocated" Hawaiians than
did these three brethren. They each had great love and empathy for their island
friends and Saints.
The Committee named in President Woodruff's letter, met with the
Presidency and after maturing plans, they met with the Hawaiians who were
residing in the Warm Springs area and presented to them the plan to purchase
land for a colony. The Hawaiians sanctioned the plan and promptly appointed
three from their own group to work on the committee. They were Elder J. W.
Kaulainamoku, George Kamakaniau and Jonathan Napela.
This committee commenced operations on June 4th. After visiting
available lands in the counties of Tooele, Utah, Cache, Davis and Weber, they
recommended the John T. Rich Ranch in Skull Valley, which consisted of
several hundred acres of farmland with houses and barns, including horses and
cattle. Their recommendation was approved and the "Iosepa Agricultural Stock
Company" organized, with a capitol of seventy-five thousand dollars.
In retrospect many have questioned the wisdom of choosing Skull Valley
as the gathering place for the Hawaiians, in the summer it is hot and dry. Very
little will grow there without irrigation. Winters are cold. Other areas appear
more productive. In the context of the times of the 1870's and 1880's, historian
Leonard J. Arrington described the "prime economic problem of Mormon
country was overpopulation, the valleys were being filled with immigrants
coming to Zion. It was thought that most all of the irrigatable and good farm
land was already occupied and not available for purchase for the Hawaiians.
The Church was spreading out to Idaho, Arizona, Colorado and Nevada in order
to provide settlements for the oncoming Saints. For those who remained in the
settled valleys the problems of poverty and underemployment remained."
There were six large areas available and thoroughly investigated by this
committee. Having considered the advantages and disadvantages of the various
places visited, they "noted fully and carefully every point worthy of
consideration" and made their recommendation for the purchase of the John T.
Rich Ranch in Skull Valley, consisting of 1,920 acres. The purchase price was
$35,000 with another $12,279 for the 129 horses and 335 head of horned cattle.
There was little question but that this was the best available place for the
location of the Hawaiian Colony. There was plenty of land for expansion as
more Hawaiians came to Zion. (IUHP p 11-13)\
President Woodruff informed the committee that "it is the will of the Lord
that Elder Harvey H. Cluff colonize and preside over the affairs of the
Hawaiians in Skull Valley."
On August 28, 1889 President Cluff led the Hawaiian Saints to their new
home. The people and their effects were taken in wagons, forming quite a train
which President Cluff designated the day as "Hawaiian Pioneer Day" A town
site was at once surveyed by F. A. Mitchell, J M. Lyman and some natives.
President Cluff succeeded in housing the people in an old building consisting of
nine rooms, another building of four rooms and the schoolhouse.
The first devotional services were held September 1st, and on the 18th the
Elders Quorum, Sunday School, Relief Society, Young Mens' Association and
Young Ladies Association were organized. The first Christmas of the colony in
their new home was appropriately observed. A tree was provided which was
literally loaded with gifts, two for each and every member of the family, old and
young.
Winter came with unusual severity. On January 10, 1890 Elder Cluff
records that there was 14 inches of snow overnight and the Hawaiians, not used
to this cold climate huddled around the stoves in the houses. They could not be
induced to come out and so all of the outside chores were done by the three
white men. To add to the situation, nearly the whole colony were stricken with
"la grippe," including Pres. Cluff. Cattle that had been sent to the ranges
returned, coming from all directions to the barns and corrals to be fed. Many of
them were frozen enroute. Although they fed nearly 400 alfalfa hay, hundreds of
cattle perished before spring because of the cold, storms and lack of water and
food.
A very surprising affair occurred when warm weather returned in the
spring and the men were put to work at $1.00 and $1.50 per day; they all laid off
without permission and went to the springs fishing for minnows. On returning
at night, each one had ten or twenty cents worth of small fry.
After supplying the people comfortable quarters, free for the winter,
household furniture, bedding and clothing and also food, with the understanding
that they would labor diligently for the Iosepa company and build up a pleasant
little town, when spring made it possible for them to work; quite a number of
them ran away at night and returned to Salt Lake City and finally to the Islands,
leaving debts to the amount of over five hundred dollars.
August 28, 1890, President Woodruff, George Q. Cannon and Joseph F.
Smith with some of their families and visitors participated with the colonists in
celebrating the first "Hawaiian Pioneer Day," the anniversary of the day
President Cluff led the Saints into their new home. President Woodruff
dedicated Skull Valley as the gathering place for the saints from the islands of
the sea. It was on this day that President Woodruff announced that Pres. Cluff
would be released and Elder William King, recently returned from the
Sandwich islands, would succeed him effective November 1st.
Pres. Cluff and his family moved back to Provo where he resumed his
labors in the Presidency of the Utah Stake of Zion, Nov. 1st, 1890.( CFJ 343346)
Harvey H. Cluff's Fourth Mission
Feb. 18,1892 to Feb. 20, 1901
Skull Valley, Iosepa, Utah
Again to demonstrate the faithfulness and allegiance of this great man, on
February 18, 1892 he was called by the First Presidency in a telegraph dispatch
to immediately take charge of the Iosepa A. & S. Co. affairs at Skull Valley, as
William King had died the day before, and in spite of his involvement in the
Tabernacle, Academy, Theatre and Foundry Management he responded by
going directly to the colony to begin his work just nine days later.
April 5, 1892 the capstone of the Salt Lake Tabernacle was laid and
witnessed by H. H. Cluff.
Up to the 17th of October Elder Cluff was presiding over the colony
temporally by special appointment, but on that day he received letter from the
First Presidency appointing him as President of the settlement, with full
authority to administer in all spiritual and temporal affairs. Following is the
letter:
Salt Lake city, Oct. 17, 1892
Elder Harvey H. Cluff:
Dear Brother: - You have been selected to take charge of the affairs of the
settlement of Iosepa. We hereby appoint you as President of that settlement,
with full authority to administer in all spiritual affairs, to hold meeting
regularly for the instruction of the people and to preside at those meetings, to
administer the Sacrament and attend to all the duties that may arise connected
with their spiritual welfare, as presiding elder in their midst; to call any of their
number, who may bear the priesthood, to assist you as Teachers or in any other
capacity, so no evils shall be permitted to grow up in their midst. You will have
full authority to council and direct them, to baptize and confirm them, to bless
their children, and to do all things that may be necessary to their growth and
happiness. While we do not assume any jurisdiction over temporal affairs of
that settlement, their being an incorporated company to whom the property
belongs, still we shall be pleased at any time to council with you upon any
matters that may arise in which we can be of benefit to you or to the people.
We shall take great interest in your labors and shall be pleased to hear
from you as to your progress from time to time. Praying the Lord to bless you
and give you every necessary qualification to enable you to discharge the duties
that devolve upon you.
We remain your brethren,
Wilford Woodruff,
George Q. Cannon.
Joseph F. Smith
In November, Emily and her children were moved to the Dell farm, five
miles from Iosepa town and the Mahoe family were placed there to look after
affairs connected with the farm.
April 6th 1893 the Salt Lake Temple was dedicated and President Cluff
was present. The ceremonies were very imposing. All leading authorities and
hundreds of members of the Church were present.
During the nine years that Harvey presided over the Iosepa Colony he had
much heartache, one son died of diptheria on Christmas day 1892; he had a bad
accident causing a two week recuperation period at his home in Provo, difficulty
in getting the Hawaiians to perform to his standards, his health was failing, but
he tenaciously kept building the colony. He built chapels, he organized schools,
he isolated three saints who got leprosy and built a special hospital for them,
built homes and made improvements in the colony. During this time his brother
William W. and nephew Benjamin Jr. assisted him in some of his projects and
responsibilities.
In January 1893 a white man came to Iosepa and proposed a wild scheme
of digging for gold in the hills near Skull Valley. Both President Cluff and
Samuel Woolley counseled and advised the Saints not to listen to him and for
them to eject him from their midst, but were ignored. So taken in were they, that
they incurred debts by buying wagons, mining equipment, blasting materials and
worked January through spring obtaining five wagon loads of "ore", with great
expectations of a great return. Upon arriving at Salt Lake they were advised "to
take it and fill up some holes in the lower part of the city" as it was worthless.
Collecting their debts added to the problems of Iospea.
President Cluff records that on "March 3rd, 1893 at 8 o'clock P.M. a ball of
fire the size of a bushel basket, passed over Skull Valley from east to west and
as it reached the cedar range of mountains, burst, making a report like a clap of
thunder."
On April 9th 1893 the Iosepa Colonists, who had been re-baptized, were
conducted to the temple by President Cluff and Samuel Woolley and occupied a
place allotted to them in the assembly room. These were "times of refreshing
from the presence of the Lord." On May 3, 1893, Joy, son of H. H. and Emily
G. Cluff was born in Skull Valley.
In the spring of 1894, President Cluff addressed a letter to the First
Presidency setting forth the results, financially, of the recent action of the Board
increasing the wages of the natives. The income of the farm was insufficient to
justify the increase. No record of the First Presidencies reply.
In 1894 President Cluff introduced carp in the springs of Skull Valley and
in this year some of the natives killed off most of the large increase by giant
power blasts, some of the carp weighed as much as ten pounds. There were not
only some bad Hawaiians in the colony that Pres. Cluff had to deal with, but
some bad white men as well. Mr. D. C. Harding, a white man engaged by the
Board to keep the books of the company, turned out to be an unprincipled man
and was a detriment to the colony and the Board discharged him, whereupon he
threatened to take the books of the company with him on his removal back to
Salt Lake. Manager Cluff warned him that such an act would result in his arrest
in Grantsville.
June 20, 1894 The Cluffs, residing in Utah, held a reunion at Pleasant
View ward at which time Harvey H. Cluff, Benjamin Cluff Jr. and Thad H.
Cluff were appointed a committee to compile the history of the Cluff family.
Near the close of 1894, on December 18th, Harvey met with a serious
accident six miles north of Grantsville on his return home from Salt Lake City.
The ring of the neck yoke gave way, the tongue of the light rig dropped, the
horses plunged forward at full speed, the tongue plowed into the ground and the
rig upset. the horses became instantly unhitched from the singletrees leaving
Harvey pinned to the ground and the rig on top of him. Stunned and helpless, he
remained on the road four hours, at which time wood haulers came along and
having a saddle horse dispatched a boy to Brother Samuel Woolley's who came
out with his buggy and took manager Cluff to his home, and on the following
day to the railroad at the half-way-house. From there he went to his home in
Provo. No bones having been broken, Mr. Cluff returned to his duties at Iosepa
at the end of the month.
Early in 1895 the Presidency in counsel with the Bishopric and Manager
Cluff, urged that, inasmuch as we are, scripturally speaking, "nursing fathers and
nursing mothers to Israel", that the Bishops should see that the colony is
supported, as Brother Cluff has an unenviable responsibility. During this year
President Cluff received a letter from President J. F. Smith informing him that
A. O. Smoot had died. Harvey's niece, Josephine, came to the colony to keep
house for the Cluffs for a few weeks. Kenneth Heber was born to Emily and
Harvey in Provo. The Cluff family moved to Iosepa for the celebration of
Hawaiian Pioneer Day. President Smith and a number of distinguished guests
participated in the festivities of this day at the colony. The Utah State
Constitution was adopted and the election resulted in a Republican majority.
In 1896 the leper problem developed and Harvey with Dr. Davis and
Samuel Woolley were busy conforming to Health Board requirements in
isolating the three lepers and building a suitable Hospital for them at Dermus
Springs, a mile from town.
July 4th 1897 Harvey met his cousin Georgie C. Thompson of Boston in
Salt Lake city and on the 24th witnessed the unveiling of the statue of Brigham
Young. The colony began the first day school in English with Miss Annie
Parkinson of Grantsville as teacher.
Difficulties in getting the Hawaiians to perform to the white man's
standards are portrayed by these two incidents:
Pres. Cluff gave Hoopiaina, one of the cultivators, a horse and a twelve
year old boy to ride the horse for the purpose of cultivating beets. A few hours
later the manager returned and found that Hoopiaina had dismissed the boy and
put his seven year old boy to hold the cultivator while he rode the horse!!
Another time Harvey had eight men cleaning out the weeds of a ten acre
corn field, that was too thick and heavy for a horse to work a plow. Before the
noon hour the manager saw smoke curling up through and above the corn;
hastening out, he found all of the workmen sitting around a fire roasting and
eating corn.
The year 1898 opened with cold weather and deep snow compelling the
manager with men and teams to go out on the range with hay to feed the cattle.
On March 11th Lydia Lauretta was born to Emily and Harvey in Salt Lake City.
September 2nd President Wilford Woodruff died in San Francisco. The funeral
was in Salt Lake city on the 8th. President Cluff chose Hannah Makanoe, a
young native girl to go to Washington as a delegate to the Women's Congress in
1899. Two hundred fruit trees were secured by Harvey and Benjamin Cluff Jr.
from Davis County Nursery and Geneva Nursery and distributed to the
colonists.
During 1899 A Dr. Lowell, claiming to have a cure for leprosy was
permitted to try his skill on the three lepers in the hospital in the colony. He had
the support of the First Presidency and if he was successful his way would be
paid to go to the Sandwich Islands where he could help the lepers at Kalaupapa.
His treatment proved fatal to all three lepers, and the doctor was discharged!
In the spring of 1900, Manager Cluff, Naihe and John Mukakao
commenced the erection of a meeting house in the center of the public square.
Several thousand fruit trees and grape vines were put out at the Dell farm. The
Board again adjusted the wages of the natives, which was unsatisfactory to them
and about ten of the men left and sought employment in Salt Lake City and
vicinity. On June 20th of this year, Benjamin, William W., Harvey H., Emily
G., Mary J. Cluff and Lulu MacDonald commenced temple work for Father
Cluff's dead relatives. In September, Harvey moved his family to Provo to give
the children opportunity for schooling.
In October 1900 Harvey, being afflicted with diabetes, had to be taken to
the railroad on a spring mattress and a light two-horse-rig, accompanied by
Kahana and Miss Parkinson as far as the railroad. From there he went to Provo
and after doctoring up a few days he returned to Iospea.
At a board meeting held in the office of the First Presidency, at the
beginning of the Neew Year, it was suggested that the Board recommend to the
Presidency that in consideration of President Cluff's failing health, he be
honorably released from further duties at the colony.
On February 20, 1901 he received the following letter from the First
presidency giving him an honorable release and appointing Elder Thomas A.
Waddoups as his successor:
Salt Lake City
February 20, 1901
President Harvey H. Cluff,
Iospea. Skull Valley, Utah
Dear Brother,
By this you will learn that we have honorable released you with our
blessings and acknowledgments from the charge of the spiritual concerns of the
Hawaiian Saints gathered at the Iosepa colony. You have labored long and
faithfully in this calling and we appreciate your efforts and devotion to duty.
You will please turn over to Elder Thomas A. Waddoups, your successor,
all church records, books, papers etc. and afford him all necessary information
to enable him to satisfactorily perform the duties of his new calling.
And now while thus releasing you, we do so with sincere prayers for your
welfare, happiness and eternal progress and with the hope that your future may
be prosperous and crowned with the blessings of the Lord in all your days.
Your Brethren in the Gospel,
Lorenzo Snow
George Q. Cannon
Joseph F. Smith
On the first of March President Cluff turned over the affairs of the Colony
to his successor and on the following day the colony ecclesiastical organizations
joined and presented President Cluff with a beautiful quilt of their own make
accompanied by a written testimonial of their love and esteem, which we include
below.
To our Beloved President and Father Harvey H. Cluff:
Dear President and Bishop:
We the presidency and members of the Relief Society of Iosepa, Skull
valley, Tooele County, Utah by our committee:
Whereas you are honorably released from this great and marvelous work
of presiding and laboring in our midst as a father both in spiritual and temporal
things in this colony for over eleven years and now as you are preparing to go
to your home, we pray that peace health and success may attend you. We highly
appreciate you for the teachings and work for us. To show our respect and
esteem toward you, we present unto you our gift and prayers and love as a
remembrance to you from us. We pray our Heavenly Father to bless you where
ever you may be.
Signed by the Committee.
CFJ 365-370
"THE CLUFF MISSIONARIES IN THE SANDWICH ISLANDS"
END NOTES and BIBLIOGRAPHY
CFGR
CFJ
Cluff Family Genealogy Records
Kathleene Major Beebe 1986
The Cluff Family Journal
Vol. 1 June 20, 1899 & 1901
Includes William Wallace Cluff's Journals, Harvey Harris Cluff's
Missionary Journals, Harvey Harris Cluff's "City of Iosepa"
Journal and Benjamin Cluff's Missionary Journal.
Includes letters from: Father Damien, Queen Kapiolani and King
Kalakaua, Brigham Young, Wilford Woodruff and others.
CHL
Centennial History of Laie David B. Cummings 1965
DLWC Dedication of the Laie Ward Chapel March 5,1950 R. E. Woolley
EMH
Early Missionaries to Hawaii Joseph Spurrier MPHS May 8,1981
FGB
Notes from Hawaiian History Class... Joseph Spurrier 1987
GPUIS Great are the Promises Unto the Isle of the Sea J. Spurrier 1978
HH
Hawaii, A History Ralph Kuykendall and Grove Day 1976
HHM
History of the Hawaiian Mission LDS Vol. 2 1854-1860
(Includes Letters to Pres. Henry W. Bigler from Brigham Young)
The Hawaiian Mission Crisis of 1874 Lance Chase MPHS
HMC
3/1987
HS
Hyrum Smith: A Life Of Integrity 2003
IEJ
Improvement Era July 1899 p. 687-689
IEM
Improvement Era March 1899 p. 363-365
IUHP Iosepa, A Utah Home for the Polynesians D. Atkin MPHS 3/1985
JGQC Journal of George Q. Cannon
1900-1901
JSPJ
The Joseph Smith Papers Journals Volume 1 1832 - 1839 2008
LEL
Life in Early Laie 1850-1883 Lance Chase MPHS 5/1981
LDSBE Latter Day Saint Biographical Encyclopedia
Andrew Jensen
LSM
The Laie Sugar Mill 1868-1890 Dale Berge MPHS March 1,1986
MIH The Mormons in Hawaii
Kate B. Carter November 1955
MJRY Memoirs of John R. Young 1920
OPH
Our Pioneer Heritage Vol 7 Kate B. Carter DUP, 1964
RFHK The Rise and Fall of the Hawaiian Kingdom R. Wisniewski 1979
RHT
Rededication of the Hawaii Temple 1978 Prayer S. W. Kimball
TC
TMH
The Contributor
September 1896 pgs 692-696
Temples of the Most High
N. B. Lundwall 1941
UTIOTS Unto the Islands of the Sea
R. Lanier Britch 1986