In 1864 the Bishop of Honolulu sent to beg for Sisters to go to the Sandwich Islands. Three Sisters were sent. On their way they stopped at Hursley [Hampshire] for the blessing of the venerable Rev. J. [John] Keble and secured that of their own spiritual Father. One of these Sisters [Sister Bertha] had nursed in the East till the end of the war [Crimean].
Dr. Pusey soon after took part in a new foundation art Norwich and tried to help in the Wight School - but he could not manage the boys, who put out the lights, upset the ink, and altogether ignored the reverence due to their new teacher.
In the autumn of 1865 he had bought a house at Chale in the Isle of Wight, and there received the two Hawaiian children who were brought over by the Mother Eldress (Miss Chambers). To these children Dr. Pusey became devotedly attached and they returned his love by the sweetest affection. He was as a father to them.
1865. Soon after the arrival of the two first Hawaiian children, of whom he said "I asked the Mother to have them brought over." they came to Ascot to be present at Queen Emma's visit [before she returned to Hawaii] there. The Hermitage, where he was lodged, was very small, so that he had to resign his sleeping room to the little ones, all day, as a nursery.
He used to take the little Palemo (4 years old) in his arms and stand at the window to show her the "pretty mu cows" calling them by their name in Hawaii (which he took pains to learn for the children's sake.) The children called him "Dear Papa".
Little Kalakai [Kealakai] had a new warm dress in which to visit Queen Emma. She went up to him, holding it out with delight, "Maikai, Maikai, Papa" - He looked upon her with his loving child, and answered "Maikai, my child, Maikai. God bless you."
In 1870, he told how the little Palemo [She died at Ch. Ch. early in 1872] on one occasion, did not come in to bid him goodbye as usual, and she was sent for - and then it appeared why: she had heard he was going and "there was the trace of the one tear from her eye" - "Oh her love was wonderful: marvellous [sic] love." "I believe her place must be with the Seraphim." "One day she took up a biscuit, pierced as they often are, and looked through it and said, "It ought to be written up in the stars, Jesus loves us."
"I was reading that chapter in Ezekiel to the Mother, in the Church Service, when it speaks so awfully of "bear his iniquity" and Palemo was there and greatly affected. Soon after she came to dearest Mother in a flood of tears, saying how naughty she had been, and how sorry she was. Dear Mother talked to her, and told me, and I put on my s____lies [sp???], and with the Mother's help, she confessed all her little naughtinesses and I gave her the Absolution, the tears running down her cheeks - Oh, she was a wonderful child -- she was quite comforted after this."
"Once she saw a picture of the Crucifixion and gazed on it very earnestly for some time, and after that she would not play for an hour."
"When dying and no longer able to see, the Mother was wishing to come to me, for I was ill at the time, and said "Shall you want anything my darling," she replied "I do not want anything but you dear Mamma."
"She [Mother Sellon] brought the disease with her, of which she died."
When the Cholera raged so furiously in London in 1866, the Mother of the Devonport Society organized a Hospital in the East End, and there Dr. Pusey attended the sick.
He was much struck with one poor man who was dying, and to whom he was speaking of Our Blessed Saviour and of His Great Redeeming Love, "Ah Sir," said the sufferer, "if it were not for Him, what should I do"
One of the Sisters who had been working in the Hospital and others of the Society when the next year began, went out with the Mother to the Sandwich Islands, still farther to establish and enlarge the Mission there.
She superintended building a Priory and large School at Honolulu and visited the one which had now been established some years at Lahania [Lahaina, in 1864].
Dr. Pusey took charge, which he usually did not do, of the outside work of the Sisterhood during the absence of the Mother.
The Mother returned in the summer of the same year 1867, bringing back with her, two more native children, Keomailani and Manoanoa.
Dr. Pusey dedicated his house in the Isle of Wight to the education of these children, calling it the Foreign Mission House, and helping the Mother in bringing them up.
He used to take them to church with their governess and tell them stories from the Bible.
Also he would tell them Eastern tales as Aladin [sic], and the Forty Thieves: in these he found a spiritual meaning, especially the lamp of prayer.
He procured a Highland pony for the youngest child and would lead her about himself.
Palemo would say "Dear Papa is so good, he does his lessons even when his head aches."
He tried to teach Palemo her alphabet, and to read - He said "She is too old to be interested in 'my cat got a rat', so I have begun with the Bible. She very attentive but cannot retain: what she learns one day, she has quite forgotten the next."
He used to say of her, "What can you expect when her grandmother led her countrymen to battle on horseback?"
She would amuse herself by asking people to pronounce her name, "Palemo Kekakaakapee." [this is a handwritten copy of an original letter. Is it possible the transcriber misread the name]
When going into Cornwall, "When the carriage stopped, quite a crowd assembled round to look at Palemo's eyes - they were such wonderful eyes!"
********
In 1870 the Chapel was so far completed as to allow of Divine Service being said in it. It is still the same, very small, having only two arches on each side and temporary walls to the East and West. The arches [are] bricked up where it is hoped some day there will be aisles.
Dr. Pusey opened this Chapel and there admitted some Associate Sisters. This once only did the beloved Mother assist at any Service in that place.
The next year [1871] Palemo was very ill, and in March 1872 passed away, to the great grief of those who had so tenderly nursed her. Her friend Kalakia [Kealakai] had sunk before after devoting herself to her little countrywoman and to the Mother. She would often sleep in the Mother's room and Dr. Pusey before going to the Hermitage, would arrange her mattress and cover her with blankets and a fur, seeing her comfortable - and asking her if she would have the fur so as to look like a beast or a child.
Now there were but two brown children left, and those two the Mother took entirely under her own care. By this time Dr. Pusey had left Chale which had become unsafe from the cliff giving way, and had hired a house at Malvern.
The death of Palemo was perhaps the cause of the Mother's having a seizure. She never regained the use of her arm. She awoke in the night quite uncomfortable, and said Matins; slept again and awoke paralyzed.
She went to Germany [in 1872] , accompanied by those friends who had long been so devoted to her, taking Keomailani with her. Dr. Pusey was of the company. He was then suffering from a hurt of the second finger which prevented his writing; and he said "I feared at one time I should not be able to celebrate, but God is very good." He used to dictate letters to one person, and have them addresssed by another; still he said, "It was very different, one could not write heart to heart."
At Genoa he had a very serious illness [Jan 1873] and his life was dispaired of - In Passion Week after this, he wrote, "I hope ere long to return to England in restored health, by the mercy of God, and soon after, please God, to see you all . . . We have to pack up our goods in traveling to a far country and to send them before us, our bodily strength, but with them also bodily discipline. The humility of giving up discipline which we should love will do more for us in God's mercy than the discipline itself. Humility keeps all other graces safe.
God help you and give you all Easter joy.
In him your very aff. f.
E. B. P.
Sat in Passion Week, 1873
"Dearest Mother has you all always in her heart. Her bodily health is chequered, but God's love and mercy are ever present."
On returning, Dr. Pusey took a house at Malvern, where the Mother and the two Hawaiian children were entertained.
The Convent of St. Saviour's now began to be turned into a Cancer Hospital and Mrs. Palmer was a chief m___er and nurse, having gained much knowledge and a deep interest in this dreadful disease while in France.
In 1875 and 1876 Dr. passed some time at Ascot alone for a complete rest. He would say, "I am very tired but that is chronic." This last was a year of sorrow and distress. Dear Mother's old and tired friends [The Mother Eldress Catherine, Mrs. Palmer, and Sister Lucy. Mother Eldress became a Roman Catholic in August 1876. Mrs. Palmer established a cancer hospital, with Sister Lucy as her helper] at length parted from her, and stroke after stroke fell upon her wounded heart. She said "There will be one blow too much."
Broken down she returned to Malvern, a Sister [Lay Sister Ellen Zita], Manoanoa and a secretary [Miss Ellen Bruton] with her. Dr. Pusey spared nothing which could do her good, but in November the change came. He was sent for, administered to her night and day, cheering her last sufferings. "Pray; pray," she said - and he prayed hour after hour. "I could not be near the bed, for Dearest Mother was restless; but I know her heart and from a short distance pronounced the Absolution."
"She bid be goodnight three times, for day and night were to her then alike."
He had to return to Oxford duties as soon as that dear spirit had been rendered up into the Hands of its Creator. Nov. 20, 1876. He arranged everything, and himself assisted at all the Funeral Rites except the deposing in the grave, to which he could not "trust himself." He bid the Sisters make it as bright as possible.
The Mother was loved with a devoted and zealous love, beyond the ordinary limits of love. Her slightest desire had been an irresistible law, and for years her guidance within and without was marvelous, passing the knowledge of women. Justly was she called by one "The Teresa of England."
Dr. Pusey suffered much -- not like some who harden themselves to grief, he ever felt it acutely. He sis not do what he deprecated, "harden" himself "against sorrow."
He had been as the most dutiful of sons, while at the same time a faithful Priest, and ever since the departure of his own beloved Mother, the Mother of the Devonport Society had engaged to pay him that attention to his wants and comforts, whenever he required it, which Lady Lucy [Pusey's mother] had shown him up to that time.
The reverence and love were mutual, but strangely enough the younger Mother played the senior part.
Few like her could enter into his thoughts, and it must have been an unspeakable relief, after the labors of the day for those two exalted spirits to commune together.
In 1877 Dr. Pusey, at the request of the Society, undertook the Office of Warden and performed the service of inaugurating the Mother Superior, who had been appointed by the Foundress. (Her work, after some years in the Crimea, had been at the Hawaiian Islands, taking the management of that Mission, so that she was well used to government.)
He passed the long vacation at Ascot and entered into an arrangement with that venerable, holy man the Rev. James Skinner, to become honorary Chaplain at Ascot, to assist the indefatigable labors of the Rev. J. Lindsey Roberts, Chaplain to the Hospital since the year 1855, where it was first opened at Boyne Hill.
Friends contributed funds for enlarging the Hermitage and thus afforded spacious lodgings to the Chaplain, while Dr. Pusey retained only three rooms. That year his son visited him for some days, whilst at Ascot.
In 1878 [1879] Dr. Pusey passed Holy Week at Ascot [He spent each summer at Ascot from 1877 onwards] , celebrating daily till the Thursday, when Mr. Roberts came. It was a blessed sight to see those two venerable men deferring to each other, as to who should celebrate. But the younger gained his point, and the aged Warden for the last time consecrated in the little chapel.
He passed that summer at Ascot spending much time among the pine woods, taking there his writing and books and proofs. The Mother Superior devoted herself to his comfort, spending the day at his lodging to minister to him, and this she continued to do whenever he was at Ascot. [Miss Kibbel, who acted as Dr. Pusey's helper in various ways, was also at the Hermitage during his stays at Ascot]
After the death of the beloved Mother Lydia, the Mother Marian of Trinity Convent, Oxford, kindly took charge of the two Hawaiian girls and attended to their education. They passed their vacation at Ascot Priory in the summer and used to go to see Rev. Father and sing hymns to him, most days.
Manoanoa was daily sinking and in February 1879 fell alseep. Of her, Dr. Pusey said, "She wrote to her sister that on her death bed she had learnt to love God, and begged her to love Him too."
She was buried at Ascot Priory in the Cemetery, near to the little Palemo.
The next year Keomailani returned to her native country, and after living some time with the Sisters there, married under good auspices. The marriage was referred to Dr. Pusey and his consent asked, as of an adopted child.
She received much kindness from him and from Mother Bertha. they fitted her out for her return to her native land and sent presents for her marriage.
During the last ten years Dr. Pusey used to allow his children to come to Oxford for Confession in Advent and Lent and those days were very precious -- He always shewed them hospitality.
He told of how he first became aware of his deafness.
"I was going to Cathedral and I did not hear the bell. I was afraid I was late, and asked someone - and so I found that it was I who could not hear them."
It was believed that he used to celebrate at the Hermitage in former days, daily; when infirmity
Monday, June 8, 2015
Thursday, June 4, 2015
Pusey's son Philip
But the work was repeatedly delayed by weak health and heavy correspondence, or rather, as he described it, 'God sent him other things to do.' And there was yet another message on its way. On January 5, 1880, he returned to Christ Church from Ascot, and nine days later his only son was suddenly taken from him. For the last twenty-five years, since the marriage of his youngest daughter, Mrs. Brine, Pusey' s son, Philip, had been the only member of his family to share with him 'the large house, once so full' at Christ Church. His continued illnesses had brought the once healthy active child to a physical condition which was a perpetual trial of fortitude and patience: besides other infirmities, he was deaf and a cripple, and was thus excluded from a large portion of ordinary life. But he inherited from his father indomitable energy, deep religious earnestness and singleness of eye, and had learnt from him entire self-devotion to the cause of the Church. He took his degree in 1854, having obtained Second Class Mathematical Honours, both in Moderations and in the Class List of the Final School. To his great regret, his bodily infirmities compelled him to forego his life-long hope of being ordained; he therefore gave himself up to theological study, so that he might be of as much help as possible to his father. As was most truly said of him in a review of one of his books:--
'Piety, in the most comprehensive sense, was indeed the motive power of Philip Pusey' s life, and the source of all his strength, active and passive. In him the Fifth Commandment was linked most closely to the First. The profound adoring earnestness with which he would mentally follow the Cathedral services of which he could not distinctly hear a word, was of a piece with the beautiful devotedness which made him accept absolutely his father' s directions as to the line in which he was to work for Him, Whom, in the notes to his volume, he repeatedly calls " our Master' .
The special tasks that he undertook at his father' s suggestion, 'in his uniform filial love,' were a critical edition of what Pusey called 'that much undervalued critical authority, the Peshito,' and a carefully revised edition of the works of St. Cyril of Alexandria, with an English translation of them for the Oxford Library of the Fathers. In this work, with rare self-devotion and true scholarly thoroughness, he compelled his weak deformed body to labours which many an able-bodied student would have declined. In the hope of discovering and collating manu–scripts, he bad visited libraries in France, Spain, Italy, Germany, Russia, Mount Athos (of the nineteen monasteries on Mount Athos he visited all in which he had any reason to expect to find Greek manuscripts), Cairo, and Mount Sinai, and had thus formed the completest collection extant of the fragments of St. Cyril. These he had already published with expressions of heartfelt gratitude to God for His continued protection and preservation. At this time he considered that he had still fifteen years' work before him, if his life should be spared so long. But, to use his father' s words at the end of the preface to his translation of St. Cyril' s treatises on the Incarnation, 'Almighty God was pleased to break off the work " in the midst of the years.”' On the morning of Jan. 15, 1880, Liddon received the following note:--
E. B. P. TO REV. H. P. LIDDON, D.D.
Jan. 15, 1880.
Your loving heart will grieve that it has pleased God to take my son. Yesterday he was doing things as usual for me: went to the Bodleian to get a book for me. After a cheerful evening and being at family prayers, he went upstairs. A fit of apoplexy was God' s messenger; and about 3 he was on his way to the Judgment-seat of Christ. You will pray for him. I was there, but he could not hear a sound.
Under the shock of the loss and the exhaustion caused by the strain of watching at the side of the death-bed in the long hours of that night, Pusey' s feeble health entirely gave way, and for three days Dr. Acland thought that he would have been buried in the same grave with his son. On the next Sunday, in a sermon at Christ Church, Dean Liddell touchingly alluded to this heavy sorrow in the following words:--
'While I am writing this, tidings reach me of the sudden death of the only son of our oldest and most honoured Canon. Most of you must have seen that small emaciated form, swinging itself through the quadrangle, up the steps, or along the street, with such energy and activity as might surprise healthy men. But few of you could know what gentleness and what courage dwelt in that frail tenement.... In pursuing his studies, whenever it was necessary to consult manuscripts at a distance, he shrank from no journey, however toilsome. Every–where on those journeys he won hearts by his simple, engaging manner, combined with his helplessness and his bravery. He was known in Spain, and Turkey, and Russia: at Paris, or Madrid, or Moscow, the impression was the same. The first question put by the monks of Mount Athos to their next Oxford visitor, was significant, " And how is Philippos?” One might speak of the pleasant smile with which he greeted his friends, his brave cheerfulness under lifelong suffering, and what seemed in him an absolute incapacity of complaining--his delight in children, the sure sign of an innocent and happy temper--his awe and reverence for Almighty God, and constant desire to serve and, please Him. When it was brought home to him that his infirmities disabled him from taking Holy Orders, as he had desired to do, he only said, that his wish then was to do what he might be able for God' s service at any time and in any way. To such a one, death could . have no terror: death could not find him un–prepared. …I need, not say how many prayers have been and are breathed that God Almighty and our Lord Jesus Christ would comfort the bereaved and honoured father, who, just forty years ago, saw her who was truly the half of his being interred beneath the pavement of this church, and will now have to see his only son carried to the grave before him.... God will comfort him, we trust; God has comforted him, we know.'
The Funeral was on the 20th of January. Through the great kindness of the Dean of Christ Church, the body was laid in the small graveyard on the south side of the Cathedral; the Burial Service was said by Dr. King. It was nearly the end of the month before Pusey had sufficiently recovered to ask where the grave was and for some par–ticulars of the funeral. During these days Liddon was almost the only visitor. Pusey' s talk was at first entirely about Philip' s life of conformity to the Will of God and devoted work for the Church in the only way that lay open to him when Ordination was found to be impossible. As for his own illness, he expressed a hope that it was not caused by any want of conformity to God' s will in taking his son, but that it was only natural in such a case.
His strength very slowly came back, and he resumed his answer to Dr. Farrar as soon as possible. But the loss of Philip was indeed very great, although his grandson, the Rev. J. E. B. Brine, came to be his companion in his large empty house at Christ Church. 'I am returning,' he wrote to Mr. Wood, 'to my work again. Life is changed for the last time. I thank God that He has retained to me such a son for nearly fifty years.
Burial site of Edward Bouverie Pusey
from
http://anglicanhistory.org/bios/ebpusey.html
Dr. Pusey died at the age of eighty-two at Ascot, where he had a small house adjacent to the Priory of the Devonport Sisters. The cause which he loved so well, and for which he had fought so gallantly for nearly fifty years, occupied his thoughts and energies to the end. Almost his last public act, less than a month before his death, was to write to The Times an appeal on behalf of Mr. Green, who was suffering imprisonment under the Public Worship Regulation Act. Dr. Liddon, in his Life of Pusey, records his conviction that this brave effort of chivalrous sympathy precipitated the end. He was buried in the nave of Christ Church on St. Matthew's Day, September 21, 1882, among those assembling to do him honour being William Ewart Gladstone, then Prime Minister.
Of all the original leaders of the Movement Pusey had to bear the cruellest abuse and the longest and most persistent attacks. The charge of disloyalty to the English Church, which has been brought against the Catholic Revival ever since Newman's secession, was directed with concentrated force against its acknowledged leader. In 1850 Bishop Wilberforce of Oxford had forbidden him to officiate in the diocese, except at Pusey, 'where his ministry would be innocent' on the ground of the alleged Romanizing tendency of his writings and influence. Great pressure was brought on the Bishop from very influential quarters to reconsider his decision, and in 1852 the prohibition was withdrawn. His loyalty was not again publicly challenged by ecclesiastical authority, but to the end he had to face prejudice, suspicion, and distrust. He bore the misrepresentations and popular odium with unbroken humility and patience, and though they proved a heavy cross to him, he never allowed them to sour him or make him bitter. His personal life was ascetic and saintly to a high degree. He laid stripes on himself; he wore hair-cloth next his skin; he ate by preference unpleasant food. He never 'looked at nature without inward confession of unworthiness.' He made 'mental acts of being inferior to everyone he saw, especially the poor and the neglected, or the very degraded, or children.' He made acts of internal humiliation when undergraduates or college servants touched their hats to him. It was part of his rule of life 'always to lie down in bed, confessing that I am unworthy to lie down except in Hell, but, so praying, to lie down in the Everlasting Arms.' For many years he said Mass every day, generally at four o'clock in the morning.
As a preacher he had no pretensions to oratorical skill. He read every word in a low, deep, rather monotonous voice, which in his later years was husky and thick, and seldom lifted his eyes from his manuscript. His sermons were immensely long, packed with patristic learning, and he had a habit, probably acquired during his studies in Germany, of inventing new words, so that his style was often strange and difficult to follow. But the words, whether strange or familiar, were of little account compared with the spiritual fire behind them. 'Men old and young,' says Liddon, 'listened to him for an hour and a half in breathless attention: because his moral power was such as to enable him to dispense with the lower elements of oratorical attraction; or it would have rendered their presence an intrusion on higher and holier ground. . . . Each sentence was instinct with his whole intense purpose of love, as he struggled to bring others into communion with the truth and Person of him who purified his own soul; and this attribute of profound reality which characterized his discourse from first to last, as it fell on the superficial and somewhat cynical thought of ordinary academical society, at once fascinated and awed the minds of men, and--whether they yielded their convictions to the preacher or not--at least exacted from them the homage of a sustained and hushed attention.'
Pusey took but little part in the Ceremonial Revival. He had by nature no inclination to pomp or ceremony; but he realized the value of beauty as an expression of the Divine Nature, and he foresaw from very early days that the revival of Eucharistic doctrine must issue in a revival of ceremonial. As years went on, and the development which he foresaw took place, he gradually adapted his own practice to changed conditions. But he dreaded the introduction of ceremonial which a congregation was unwilling to accept. In a letter to Father Prynne of Plymouth, written in 1849, he says: 'Certainly one should be glad that greater reverence could be restored: but I have long felt that we must first win the hearts of the people, and then the fruits of reverence will show themselves. To begin with outward things seems like gathering flowers, and putting them in the earth to grow. If we win their hearts, all the rest would follow. I have never had the responsibility of a parish, but while I could not but feel sympathy with those who held themselves bound by every rubric, I could not but think myself that since the Church of England had virtually let them go into disuse, we were bound to use wisdom in restoring them, so as not, in restoring them, to risk losing what is of far more moment, the hearts of the people.'
Pusey's influence on the Catholic Revival was profound, unique, and lasting. He did not possess the intellectual brilliance of Newman, or the winning charm of Keble, but he had a rock-like stability and power of self-forgetfulness which Newman lacked, and a capacity for leadership to which Keble could make no claim. To him more than to any other man, we owe the position which Anglo-Catholicism holds today. His life, to quote Mr. G. W. E. Russell, 'combined all the elements of moral grandeur--an absolute and calculated devotion to a sacred cause; a child-like simplicity; and a courage which grew more buoyant as the battle thickened. Its results are written in the Book of Record which lies before the Throne of God.'
http://anglicanhistory.org/bios/ebpusey.html
Dr. Pusey died at the age of eighty-two at Ascot, where he had a small house adjacent to the Priory of the Devonport Sisters. The cause which he loved so well, and for which he had fought so gallantly for nearly fifty years, occupied his thoughts and energies to the end. Almost his last public act, less than a month before his death, was to write to The Times an appeal on behalf of Mr. Green, who was suffering imprisonment under the Public Worship Regulation Act. Dr. Liddon, in his Life of Pusey, records his conviction that this brave effort of chivalrous sympathy precipitated the end. He was buried in the nave of Christ Church on St. Matthew's Day, September 21, 1882, among those assembling to do him honour being William Ewart Gladstone, then Prime Minister.
Of all the original leaders of the Movement Pusey had to bear the cruellest abuse and the longest and most persistent attacks. The charge of disloyalty to the English Church, which has been brought against the Catholic Revival ever since Newman's secession, was directed with concentrated force against its acknowledged leader. In 1850 Bishop Wilberforce of Oxford had forbidden him to officiate in the diocese, except at Pusey, 'where his ministry would be innocent' on the ground of the alleged Romanizing tendency of his writings and influence. Great pressure was brought on the Bishop from very influential quarters to reconsider his decision, and in 1852 the prohibition was withdrawn. His loyalty was not again publicly challenged by ecclesiastical authority, but to the end he had to face prejudice, suspicion, and distrust. He bore the misrepresentations and popular odium with unbroken humility and patience, and though they proved a heavy cross to him, he never allowed them to sour him or make him bitter. His personal life was ascetic and saintly to a high degree. He laid stripes on himself; he wore hair-cloth next his skin; he ate by preference unpleasant food. He never 'looked at nature without inward confession of unworthiness.' He made 'mental acts of being inferior to everyone he saw, especially the poor and the neglected, or the very degraded, or children.' He made acts of internal humiliation when undergraduates or college servants touched their hats to him. It was part of his rule of life 'always to lie down in bed, confessing that I am unworthy to lie down except in Hell, but, so praying, to lie down in the Everlasting Arms.' For many years he said Mass every day, generally at four o'clock in the morning.
As a preacher he had no pretensions to oratorical skill. He read every word in a low, deep, rather monotonous voice, which in his later years was husky and thick, and seldom lifted his eyes from his manuscript. His sermons were immensely long, packed with patristic learning, and he had a habit, probably acquired during his studies in Germany, of inventing new words, so that his style was often strange and difficult to follow. But the words, whether strange or familiar, were of little account compared with the spiritual fire behind them. 'Men old and young,' says Liddon, 'listened to him for an hour and a half in breathless attention: because his moral power was such as to enable him to dispense with the lower elements of oratorical attraction; or it would have rendered their presence an intrusion on higher and holier ground. . . . Each sentence was instinct with his whole intense purpose of love, as he struggled to bring others into communion with the truth and Person of him who purified his own soul; and this attribute of profound reality which characterized his discourse from first to last, as it fell on the superficial and somewhat cynical thought of ordinary academical society, at once fascinated and awed the minds of men, and--whether they yielded their convictions to the preacher or not--at least exacted from them the homage of a sustained and hushed attention.'
Pusey took but little part in the Ceremonial Revival. He had by nature no inclination to pomp or ceremony; but he realized the value of beauty as an expression of the Divine Nature, and he foresaw from very early days that the revival of Eucharistic doctrine must issue in a revival of ceremonial. As years went on, and the development which he foresaw took place, he gradually adapted his own practice to changed conditions. But he dreaded the introduction of ceremonial which a congregation was unwilling to accept. In a letter to Father Prynne of Plymouth, written in 1849, he says: 'Certainly one should be glad that greater reverence could be restored: but I have long felt that we must first win the hearts of the people, and then the fruits of reverence will show themselves. To begin with outward things seems like gathering flowers, and putting them in the earth to grow. If we win their hearts, all the rest would follow. I have never had the responsibility of a parish, but while I could not but feel sympathy with those who held themselves bound by every rubric, I could not but think myself that since the Church of England had virtually let them go into disuse, we were bound to use wisdom in restoring them, so as not, in restoring them, to risk losing what is of far more moment, the hearts of the people.'
Pusey's influence on the Catholic Revival was profound, unique, and lasting. He did not possess the intellectual brilliance of Newman, or the winning charm of Keble, but he had a rock-like stability and power of self-forgetfulness which Newman lacked, and a capacity for leadership to which Keble could make no claim. To him more than to any other man, we owe the position which Anglo-Catholicism holds today. His life, to quote Mr. G. W. E. Russell, 'combined all the elements of moral grandeur--an absolute and calculated devotion to a sacred cause; a child-like simplicity; and a courage which grew more buoyant as the battle thickened. Its results are written in the Book of Record which lies before the Throne of God.'
Marion Rebecca Hughes
The first woman to dedicate herself was Marian Rebecca Hughes, who made her vows at St. Mary's, Oxford, on June 5, 1841, though she did not enter a community until her father's death eight years later. She survived until 1912 as the venerable Mother Superior of the Convent of the Holy Trinity at Oxford, founded in 1849. A year earlier Priscilla Lydia Sellon had founded the Society of the Holy Trinity at Devonport, with the express approval of the Bishop of Exeter, Dr. Phillpotts, and in 1854 the little sisterhood at Regent's Park was merged in this. The story of Miss Sellon and her work will be told in a later booklet in this series. Here it is only necessary to say that throughout her devoted labours Pusey was her constant counsellor, gave her his keenest sympathy, and helped materially to shape her course.
Palemo ofiicial death record
| KUHIO,Palemo Kekuka_kapu,3a,438,Oxford,9, | Kuhio,Palemo Kekukaakapu.,3a,438,Oxford,9, |
Jonah Piikoi father of Maria Piikoi one of the first Priory students
Ionah (Jonah) Piʻikoi (1804/9–1859) was a Hawaiian high chief, distantly descended from the King of Kauaʻi. He was patriarch of a family of future nobles of the Kingdom of Hawaii.
Born on the island of Kauai around January 1804 (or 1809), he was of lowly chiefly descent, who began public service as a tobacco lighter of King Kaumualiʻi of Kauaʻi and later King Kamehameha II. He accompanied Kamehameha II to Oahu in 1822, serving as his personal attendant. He returned to Kauai after Kamehameha II's departure to Great Britain and assisted the newly appointed Governor Kahalaia Luanuu in suppressing Humehume's rebellion on the island. After Kamehameha II's death in London, he returned to Oahu during the reign of Kamehameha III and served in the House of Nobles 1845–1859 and on the Privy Council 1852–1855.[1][2] The duty of separating the King's land from that of the chiefs' during the Great Mahele was assumed by Piʻikoi.
His Hawaiian name Piʻikoi translate as "lofty aspirations." He probably adopted the name Jonah when he converted to Christianity, using the Hawaiian spelling Ionah. His grandson Jonah Kūhiō Kalanianaʻole took his Christian name. Piʻikoi Street in Honolulu is named after either him or his son. He once owned a large section of around the area, the land between Waikiki and Honolulu called the Kewalo area on the island of Oahu. He built the first two-story wooden house in that area near the present McKinley High School"[3]
His first wife was Kamakeʻe and they had two daughters named Lilia or Lydia Piʻikoi and Maria Piʻikoi Cummins. Maria was married to Thomas Jefferson Cummins and had three daughters. He married later to the High Chiefess Kekahili, daughter of Kamokuiki, and half-sister of High Chief Caesar Kapaakea. This marriage made him brother-in-law to Kapaakea who was the father of David Kalākaua. He had only one son from his marriage to Kekahili, the High Chief David Kahalepouli Piʻikoi. Piʻikoi died at Honolulu, Oahu, April 20, 1859, in his 50s.[4] Before his death, he wrote an autobiography Sketch of J. Piikoi's Life which was published by the Pacific Commercial Advertiser in May 12, 1859. Piikoi funeral was dated to May 16, although it isn't stated where he was interred.[2] [5]
NOTE: I thought this guy could be Palemo's father, but his death date doesn't match her birth date. she was bn afer he had died. she was 2 when she left with Queen Emma in 1865.
Pusey house Day 1
Mother Sellon's last will:
I Priscilla Lydia Sellon of Abbyemere Plymouth and of St. Saviours Osnaburgh Street Middlesex and of Ascot Priory Berkshire and of Holyrood Norham Manor Oxford declare that I die as I have lived in the Faith of Christs Holy Catholic Church and in communion with an allegiance to the Church of England.
I desire that in the event of my dying in England my body may be buried in the Burial Ground of my Society at Ascot.
With regard to my Hawaiian aopted daughters Keomailani Lily and Manoanoa Lokalia Shaw I desire that while unmarried they shall have a house in which house soever the Reverend Doctor Pusey and Miss Elizabeth Turnbull called in religion Sister Bertha shall appoint with the Sisters of the Society of the Holy Trinity -- either in England of Hawaii if they wish it or unless they prefer to return to Queen Emma or to their friends And I direct that the sum of Two hundred pounds sterling free of legacy duty to be paid into the hands of their guardian The Reverend Doctor Pusey for the following use namely that in the event of their return to their country or of any grave illness Fifty pouns sterling may be applied to the use of the aforesaid Keomailani Lily and one hundred fifty pounds sterling to the use of aforesaid Manoanoa Lokalia Shaw.
I direct that the aforesaid Miss Elizabeth Trunbull called in religion Sister Bertha shall continue to pay annually the sum that has hitherto been paid for the use of Davida the brother of my adopted daughter Palemo Kekukaakapa now being educated by the Lord Bishop of Honolulu this payment to be continued as long as the said Davida is being educated under the Bishop or for as long a time as the said Miss Elizabeth Trunbull called in religion Sister Bertha shall determine. I direct that the sum of One hundred pounds sterling be placed in the hands of Miss Elizabeth Turnbull called in religion Siister Bertha to be employed for the said Davida as the said Sister Bertha shall deem best.
All the rest and residue of my estate and effects both real and personal and wheresoever situate I bequeath to the Reverend Edward Bouverie Pusey, D.D. Canon of the Cathedral Church of Christ in Oxford absolutely and I appoint him to be the Sole Executor of this my Will. But if he should die in my lifetime that I bequeath all the residue of my said real and personal estate to Elizabeth Bertha Turnbull, Georgiana Louisa Napier, Clarissa Powell or the survivor or survivors of them the Executorss of this my Will. And I revoke all former Wills and declare this to be my last Will. In witnness whereof I have hereunto set my hand this second day of October one thousand eight hundred and seventy six. Priscilla Lydia Sellon
Signed and declared by the said Priscilla Lydia Sellon the Testatuse as and for her Will in the presence of us who being each present at the same time has in the presence and in the presence of each other hereunto subscribed our names s witnesses.
Marion Rebecca Hughes, St. Giles, Oxford
Ellen Charlotte Benton, Crescent, Oxford
I Priscilla Lydia Sellon of Abbyemere Plymouth and of St. Saviours Osnaburgh Street Middlesex and of Ascot Priory Berkshire and of Holyrood Norham Manor Oxford declare that I die as I have lived in the Faith of Christs Holy Catholic Church and in communion with an allegiance to the Church of England.
I desire that in the event of my dying in England my body may be buried in the Burial Ground of my Society at Ascot.
With regard to my Hawaiian aopted daughters Keomailani Lily and Manoanoa Lokalia Shaw I desire that while unmarried they shall have a house in which house soever the Reverend Doctor Pusey and Miss Elizabeth Turnbull called in religion Sister Bertha shall appoint with the Sisters of the Society of the Holy Trinity -- either in England of Hawaii if they wish it or unless they prefer to return to Queen Emma or to their friends And I direct that the sum of Two hundred pounds sterling free of legacy duty to be paid into the hands of their guardian The Reverend Doctor Pusey for the following use namely that in the event of their return to their country or of any grave illness Fifty pouns sterling may be applied to the use of the aforesaid Keomailani Lily and one hundred fifty pounds sterling to the use of aforesaid Manoanoa Lokalia Shaw.
I direct that the aforesaid Miss Elizabeth Trunbull called in religion Sister Bertha shall continue to pay annually the sum that has hitherto been paid for the use of Davida the brother of my adopted daughter Palemo Kekukaakapa now being educated by the Lord Bishop of Honolulu this payment to be continued as long as the said Davida is being educated under the Bishop or for as long a time as the said Miss Elizabeth Trunbull called in religion Sister Bertha shall determine. I direct that the sum of One hundred pounds sterling be placed in the hands of Miss Elizabeth Turnbull called in religion Siister Bertha to be employed for the said Davida as the said Sister Bertha shall deem best.
All the rest and residue of my estate and effects both real and personal and wheresoever situate I bequeath to the Reverend Edward Bouverie Pusey, D.D. Canon of the Cathedral Church of Christ in Oxford absolutely and I appoint him to be the Sole Executor of this my Will. But if he should die in my lifetime that I bequeath all the residue of my said real and personal estate to Elizabeth Bertha Turnbull, Georgiana Louisa Napier, Clarissa Powell or the survivor or survivors of them the Executorss of this my Will. And I revoke all former Wills and declare this to be my last Will. In witnness whereof I have hereunto set my hand this second day of October one thousand eight hundred and seventy six. Priscilla Lydia Sellon
Signed and declared by the said Priscilla Lydia Sellon the Testatuse as and for her Will in the presence of us who being each present at the same time has in the presence and in the presence of each other hereunto subscribed our names s witnesses.
Marion Rebecca Hughes, St. Giles, Oxford
Ellen Charlotte Benton, Crescent, Oxford
Monday, June 1, 2015
Sister Albertina
According to the 1930 census, she had a live-in nurse, Louise Neely, age 56, from Spain, divorced, immigrated to US in 1881, naturalized citizen, occupation listed as "Practical Nurse" Seems like she was only attending A for since around 1927 or 1927 since there is a passenger list of her arriving then.
1930 was the year she died. according to the census she was living in Young Hotel and NOT at the Priory.
It also appears that Charlotte Teggart was away when Albertina died. There's a passenger list showing her returning to Honolulu in August while Albertina died in June..
1930 was the year she died. according to the census she was living in Young Hotel and NOT at the Priory.
It also appears that Charlotte Teggart was away when Albertina died. There's a passenger list showing her returning to Honolulu in August while Albertina died in June..
Sunday, May 31, 2015
Hawaiian girls at Ascot Priory
At Ascot and Pusey House I will try to clarify who was there. There are so many different versions. For sure there was:
Girls that went with Queen Emma in 1865:
Palemo Kekeekaakapu -- 2 years old in 1865. According to "Mission Life; Or Home and Foreign Church Work, Volume 6", p. 436-7, the girls stayed on the Isle of Wight when they went to England because the climate was better suited to them. Dr. Pusey owned as estate there called Southlands House, built in 1847.
From same source, Palemoʻs uncle is Kamakau of the House of Nobles*, a judge (need to verify this)
Palemoʻs father held "some hereditary office in the kingʻs court" and died a year after Palemo left. He was a member of the Reformed Catholic Church - so he would have known Queen Emma. Book also states that Palemo was the god-daughter of Halakaua (misspelling of Kalākaua??? or was it supposed to be Alexander Liholiho who would have been alive when Palemo was born???) and Queen Emma.
*NOTE: From Roster of legislatures of Hawaii. There is a W. P. Kamakau at the time Palemo would have left. Wife is Kamakeʻe (source). Kamakeʻe was once married to Iona Piʻikoi (source) who divided the land she received as part of the Mahele. the Hon. W. P. Kamakau paid tuition for a Maria Piikoi ("Father: Piikoi, dead, a native; Mother: Kamakee, a native), who is apparently his step-daughter. UPDATE: Jonah (Iona) Piikoi is the father of Maria and first husband of Kamakee.
Gravestone date is 11 March 1872, Age 9 years. Flickr photo of grave
Kealakai - NOT aliʻi. Daughter of one of Emmaʻs retainers. unless we find a grave at Ascot, i will assume she did NOT stay inengland. Neither she nor her family are mentioned in Mother Lydia's will.
Girls that went with Mother Sellon in 1867:
Elizabeth Keomailani Crowningburg - aliʻi. Was 8 when she went.
Manoanoa Rosa Lokalia Shaw - NOT aliʻi. "Daughter of one of the kingʻs people" Gravestone date says 25 February 1870, Age 19 years. So she was 16 when she went to England.
Flickr photo of grave
Lily/Kalikali Shaw??? some accounts mention Manoanoaʻs sister, but mistakenly identify "Lily Keomailani Shaw" as the sister
Girls that went with Queen Emma in 1865:
Palemo Kekeekaakapu -- 2 years old in 1865. According to "Mission Life; Or Home and Foreign Church Work, Volume 6", p. 436-7, the girls stayed on the Isle of Wight when they went to England because the climate was better suited to them. Dr. Pusey owned as estate there called Southlands House, built in 1847.
From same source, Palemoʻs uncle is Kamakau of the House of Nobles*, a judge (need to verify this)
Palemoʻs father held "some hereditary office in the kingʻs court" and died a year after Palemo left. He was a member of the Reformed Catholic Church - so he would have known Queen Emma. Book also states that Palemo was the god-daughter of Halakaua (misspelling of Kalākaua??? or was it supposed to be Alexander Liholiho who would have been alive when Palemo was born???) and Queen Emma.
*NOTE: From Roster of legislatures of Hawaii. There is a W. P. Kamakau at the time Palemo would have left. Wife is Kamakeʻe (source). Kamakeʻe was once married to Iona Piʻikoi (source) who divided the land she received as part of the Mahele. the Hon. W. P. Kamakau paid tuition for a Maria Piikoi ("Father: Piikoi, dead, a native; Mother: Kamakee, a native), who is apparently his step-daughter. UPDATE: Jonah (Iona) Piikoi is the father of Maria and first husband of Kamakee.
Gravestone date is 11 March 1872, Age 9 years. Flickr photo of grave
Kealakai - NOT aliʻi. Daughter of one of Emmaʻs retainers. unless we find a grave at Ascot, i will assume she did NOT stay inengland. Neither she nor her family are mentioned in Mother Lydia's will.
Girls that went with Mother Sellon in 1867:
Elizabeth Keomailani Crowningburg - aliʻi. Was 8 when she went.
Manoanoa Rosa Lokalia Shaw - NOT aliʻi. "Daughter of one of the kingʻs people" Gravestone date says 25 February 1870, Age 19 years. So she was 16 when she went to England.
Flickr photo of grave
Lily/Kalikali Shaw??? some accounts mention Manoanoaʻs sister, but mistakenly identify "Lily Keomailani Shaw" as the sister
Who was Charlotte Teggart?
Came with Bishop Restarick.
School receptionist and treasurer
Office was in the annex of the Pro-Cathedral
Personal assistant to Sister Albertina until her death
Then what happened to her???
UPDATE:
From 1900 Census, San Diego, CA
Family:
Father - William H. Teggart, age 60, born April 1840, lemon shipper/pkg
Wife - Anna Teggart, age 57, born May 1843 (married 37 years)
Children: Charlotte, age 28, born Apr 1872, unemployed
Isabell, age 27, born Jul 1972 (donʻt know how this is possible since Charlotte was born in April)
Hellen E, age 24, born Sep 1875, school teacher
Charles, age 23, born Apr 1877, canʻt read what it says for occupation
Frank, age 20, born Aug 1879, lemon farmer
Marion L, age 16, born Jun 1883
Family immigrated to US in 1890
From 1910 Census, San Diego, CA
Anna Teggart is now head of the household, age 65, not working
Charlotte, 35, single, teacher (this would make her birth year 1875 - WRONG)
Isabell, 30, single, not working (this would make her birth year 1880 - WRONG)
Marion 25, single, teacher (this would make her birth year 1885 - KINDA CLOSE)
So they all lie about their age! Or someone didnʻt bother to really ask.
From 1920 Census - Honolulu, Emma St.
Charlotte is head of the house, age 48, single
There are 20 former Priory students living in the dorm under her supervision (including my great aunt Emma K. Pollock) They are all working in Honolulu as teachers, stenographers, and typists
Jessie Madison (the school principal at the time), 39, single, teacher, is also listed as a supervisor for some girls. Her parents were from England, but Jessie was born in New York.
From passenger list of the S.S. City of Los Angeles in 1925 that departed Honolulu on 9 May and arrived in Los Angeles on 15 May:
Charlotte Teggart
Age: 53, Single
Birthdate: 22 April 1872 Belfast, Ireland
Naturalized citizen through her father
Address 1319 EMMA St., HONOLULU - (this was one of the dorms for Priory graduates who were working but not married, probably where Cluett Apartments is now)
From 1930 Census - Honolulu, 1319 Emma St.
Charlotte is 58, living with Gladys Pearce, a 51 year old divorced Chinese-Hawaiian woman, and her daughter (also named Gladys), age 24, single. Both Gladyses work as public school teachers. Charlotte is listed as a "lodger" and as having no occupation. She is probably retired??? This is the year that Sister Albertina died on 20 July. Census was in 5 April, so she was no longer working, even before that.
*NOTE: Same census sheet lists all of the current Priory boarders.
From gravestone at Oahu Cemetery: give her birth year as 1866 (no way thatʻs correct) and death date as 1951. No other information.
School receptionist and treasurer
Office was in the annex of the Pro-Cathedral
Personal assistant to Sister Albertina until her death
Then what happened to her???
UPDATE:
From 1900 Census, San Diego, CA
Family:
Father - William H. Teggart, age 60, born April 1840, lemon shipper/pkg
Wife - Anna Teggart, age 57, born May 1843 (married 37 years)
Children: Charlotte, age 28, born Apr 1872, unemployed
Isabell, age 27, born Jul 1972 (donʻt know how this is possible since Charlotte was born in April)
Hellen E, age 24, born Sep 1875, school teacher
Charles, age 23, born Apr 1877, canʻt read what it says for occupation
Frank, age 20, born Aug 1879, lemon farmer
Marion L, age 16, born Jun 1883
Family immigrated to US in 1890
From 1910 Census, San Diego, CA
Anna Teggart is now head of the household, age 65, not working
Charlotte, 35, single, teacher (this would make her birth year 1875 - WRONG)
Isabell, 30, single, not working (this would make her birth year 1880 - WRONG)
Marion 25, single, teacher (this would make her birth year 1885 - KINDA CLOSE)
So they all lie about their age! Or someone didnʻt bother to really ask.
From 1920 Census - Honolulu, Emma St.
Charlotte is head of the house, age 48, single
There are 20 former Priory students living in the dorm under her supervision (including my great aunt Emma K. Pollock) They are all working in Honolulu as teachers, stenographers, and typists
Jessie Madison (the school principal at the time), 39, single, teacher, is also listed as a supervisor for some girls. Her parents were from England, but Jessie was born in New York.
From passenger list of the S.S. City of Los Angeles in 1925 that departed Honolulu on 9 May and arrived in Los Angeles on 15 May:
Charlotte Teggart
Age: 53, Single
Birthdate: 22 April 1872 Belfast, Ireland
Naturalized citizen through her father
Address 1319 EMMA St., HONOLULU - (this was one of the dorms for Priory graduates who were working but not married, probably where Cluett Apartments is now)
From 1930 Census - Honolulu, 1319 Emma St.
Charlotte is 58, living with Gladys Pearce, a 51 year old divorced Chinese-Hawaiian woman, and her daughter (also named Gladys), age 24, single. Both Gladyses work as public school teachers. Charlotte is listed as a "lodger" and as having no occupation. She is probably retired??? This is the year that Sister Albertina died on 20 July. Census was in 5 April, so she was no longer working, even before that.
*NOTE: Same census sheet lists all of the current Priory boarders.
From gravestone at Oahu Cemetery: give her birth year as 1866 (no way thatʻs correct) and death date as 1951. No other information.
Elizabeth Keomailani Lydia Crowningburg
Was born Elizabeth Keomailani Crowningburg 24 Feb 1859 in Lahaina. She had a twin sister - Lydia Kalola who died in infancy on 27 Nov 1859 (age 8 month, 27 days). Newspaper articles list a twin birth to the wife of J. Crowningburg on that date, and also a death date for Lydia Kalola in Lahaina.
Mother: (High Chiefess) Miriam Auhea Kekāuluohi, daughter of High Chief Kaiheʻekai (son of Hoʻolulu, who along with brother Hoapili hid the bones of Kamehameha I, who were both sons of Kameeiamoku, who along with his twin brother Kamanawa, advised Kamehameha I in his conquest of the islands) and High Chiefess Namahana (daughter of Kealiʻimaikaʻi and Peleuli, the daughter of Kalaʻimamahu, half-brother of Kamehameha I by the same father Keoua. Auhea was allegedly a close friend of Queen Emma, which would explain why her daughter was chosen to be educated in England.
Father: Isaac Jesse Crowningburg (many spelling variations), a tax collector in Lahaina.
1867 (age 8) Keomailani goes with Mother Sellon back to England
1880 (age 21) called back to Hawaii by Kalākaua to marry Prince Leleiohoku, who dies before she can return. She is escorted back by Mrs. (Dr.) J. S. McGrew and her daughter Kate (later Mrs. Charles B. Cooper), who later recalled stories from her mother of borrowing money from a stranger to cover the costs of transporting all of Keomailaniʻs books and music.
1881 - marries Englishman and Cathedral organist Wray Taylor, who had just arrived from Lowell, Massachusetts to be the organist at St. Andrewʻs. He had competed with 8 other organists for the position. In addition to St. Andrewʻs, he was also organist at the old Kaumakapili Church for over three years (it burned down in the "great fire of 1900"), and at the old Fort Street church. He assisted with the installation of all major church organs in Hawaii at the time (St. Andrewʻs, Central Union, Oahu College, Hilo Foreign Church, Makawao Foreign Church, Kaumakapili Church, Kawaiahao Church). He gave the first organ recital in Hawaii.
Marriage ceremony is held in the Pro-Cathedral. Little Kate McGrew and Emmelita Wilder are the bridesmaids.
1882 - Birth of son William Edward Kaiheʻekai Bishop Taylor on 28 April in Honolulu.
1883 - Birth of twin girls Mabel Nalanielua Taylor and Henrietta Kalanihoano Taylor on 10 Feb in Honolulu. Pauahi and Charles Reed Bishop offer to take William as a hānai (they were his god-parents at his christening). Offer is refused, and twin girls are offered instead. Bishopʻs did not want the girls.
1884 - Birth of daughter Emily Auhea Taylor (later marries Leon Moise Strauss, 2 Jan 1912) on 5 April in Honolulu.
1887 - Birth of daughter Beatrice Kuliaikanuu Taylor (later married Joshua Durhave Clauton, 19 Jun 1912)
1887 Death from "consumption" (tuberculosis) on 3 Aug, the same illness which claimed the lives of the other Hawaiian girls who died in England. Wray Taylor leaves the four girls (ages 5, 3, and newborn) in the care of the Sisters. William is sent to Kamehameha School for boys, as part of the first class - school was founded in 1887.
Mother: (High Chiefess) Miriam Auhea Kekāuluohi, daughter of High Chief Kaiheʻekai (son of Hoʻolulu, who along with brother Hoapili hid the bones of Kamehameha I, who were both sons of Kameeiamoku, who along with his twin brother Kamanawa, advised Kamehameha I in his conquest of the islands) and High Chiefess Namahana (daughter of Kealiʻimaikaʻi and Peleuli, the daughter of Kalaʻimamahu, half-brother of Kamehameha I by the same father Keoua. Auhea was allegedly a close friend of Queen Emma, which would explain why her daughter was chosen to be educated in England.
Father: Isaac Jesse Crowningburg (many spelling variations), a tax collector in Lahaina.
1867 (age 8) Keomailani goes with Mother Sellon back to England
1880 (age 21) called back to Hawaii by Kalākaua to marry Prince Leleiohoku, who dies before she can return. She is escorted back by Mrs. (Dr.) J. S. McGrew and her daughter Kate (later Mrs. Charles B. Cooper), who later recalled stories from her mother of borrowing money from a stranger to cover the costs of transporting all of Keomailaniʻs books and music.
1881 - marries Englishman and Cathedral organist Wray Taylor, who had just arrived from Lowell, Massachusetts to be the organist at St. Andrewʻs. He had competed with 8 other organists for the position. In addition to St. Andrewʻs, he was also organist at the old Kaumakapili Church for over three years (it burned down in the "great fire of 1900"), and at the old Fort Street church. He assisted with the installation of all major church organs in Hawaii at the time (St. Andrewʻs, Central Union, Oahu College, Hilo Foreign Church, Makawao Foreign Church, Kaumakapili Church, Kawaiahao Church). He gave the first organ recital in Hawaii.
Marriage ceremony is held in the Pro-Cathedral. Little Kate McGrew and Emmelita Wilder are the bridesmaids.
1882 - Birth of son William Edward Kaiheʻekai Bishop Taylor on 28 April in Honolulu.
1883 - Birth of twin girls Mabel Nalanielua Taylor and Henrietta Kalanihoano Taylor on 10 Feb in Honolulu. Pauahi and Charles Reed Bishop offer to take William as a hānai (they were his god-parents at his christening). Offer is refused, and twin girls are offered instead. Bishopʻs did not want the girls.
1884 - Birth of daughter Emily Auhea Taylor (later marries Leon Moise Strauss, 2 Jan 1912) on 5 April in Honolulu.
1887 - Birth of daughter Beatrice Kuliaikanuu Taylor (later married Joshua Durhave Clauton, 19 Jun 1912)
1887 Death from "consumption" (tuberculosis) on 3 Aug, the same illness which claimed the lives of the other Hawaiian girls who died in England. Wray Taylor leaves the four girls (ages 5, 3, and newborn) in the care of the Sisters. William is sent to Kamehameha School for boys, as part of the first class - school was founded in 1887.
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