Roughing It - Mark Twain (mobi reader android txt) 📗

for which it was set apart. In the above case the
victims selected under the tabu would be sacred to the sacrifice]
in which destruction impended, was past. It is doubtful whether
Kamehameha approved of the plan of the chiefs and priests to
sacrifice men, as he was known to say, 'The men are sacred for the
King;' meaning that they were for the service of his successor.
This information was derived from Liholiho, his son.

"After this, his sickness increased to such a degree that he had not
strength to turn himself in his bed. When another season,
consecrated for worship at the new temple (heiau) arrived, he said
to his son, Liholiho, 'Go thou and make supplication to thy god; I
am not able to go, and will offer my prayers at home.' When his
devotions to his feathered god, Kukailimoku, were concluded, a
certain religiously disposed individual, who had a bird god,
suggested to the King that through its influence his sickness might
be removed. The name of this god was Pua; its body was made of a
bird, now eaten by the Hawaiians, and called in their language alae.
Kamehameha was willing that a trial should be made, and two houses
were constructed to facilitate the experiment; but while dwelling in
them he became so very weak as not to receive food. After lying
there three days, his wives, children and chiefs, perceiving that he
was very low, returned him to his own house. In the evening he was
carried to the eating house, where he took a little food in his
mouth which he did not swallow; also a cup of water. The chiefs
requested him to give them his counsel; but he made no reply, and
was carried back to the dwelling house; but when near midnight-ten
o'clock, perhaps-he was carried again to the place to eat; but, as
before, he merely tasted of what was presented to him. Then
Kaikioewa addressed him thus: 'Here we all are, your younger
brethren, your son Liholiho and your foreigner; impart to us your
dying charge, that Liholiho and Kaahumanu may hear.' Then Kamehameha
inquired, 'What do you say?' Kaikioewa repeated, 'Your counsels for
us.'

"He then said, 'Move on in my good way and-.' He could proceed no
further. The foreigner, Mr. Young, embraced and kissed him.
Hoapili also embraced him, whispering something in his ear, after
which he was taken back to the house. About twelve he was carried
once more to the house for eating, into which his head entered,
while his body was in the dwelling house immediately adjoining. It
should be remarked that this frequent carrying of a sick chief from
one house to another resulted from the tabu system, then in force.
There were at that time six houses (huts) connected with an
establishment-one was for worship, one for the men to eat in, an
eating house for the women, a house to sleep in, a house in which to
manufacture kapa (native cloth) and one where, at certain intervals,
the women might dwell in seclusion.

"The sick was once more taken to his house, when he expired; this
was at two o'clock, a circumstance from which Leleiohoku derived his
name. As he breathed his last, Kalaimoku came to the eating house
to order those in it to go out. There were two aged persons thus
directed to depart; one went, the other remained on account of love
to the King, by whom he had formerly been kindly sustained. The
children also were sent away. Then Kalaimoku came to the house, and
the chiefs had a consultation. One of them spoke thus: 'This is my
thought-we will eat him raw. [This sounds suspicious, in view of
the fact that all Sandwich Island historians, white and black,
protest that cannibalism never existed in the islands. However,
since they only proposed to "eat him raw" we "won't count that".
But it would certainly have been cannibalism if they had cooked
him.-M. T.] Kaahumanu (one of the dead King's widows) replied,
'Perhaps his body is not at our disposal; that is more properly with
his successor. Our part in him-his breath-has departed; his
remains will be disposed of by Liholiho.'

"After this conversation the body was taken into the consecrated
house for the performance of the proper rites by the priest and the
new King. The name of this ceremony is uko; and when the sacred hog
was baked the priest offered it to the dead body, and it became a
god, the King at the same time repeating the customary prayers.

"Then the priest, addressing himself to the King and chiefs, said:
'I will now make known to you the rules to be observed respecting
persons to be sacrificed on the burial of this body. If you obtain
one man before the corpse is removed, one will be sufficient; but
after it leaves this house four will be required. If delayed until
we carry the corpse to the grave there must be ten; but after it is
deposited in the grave there must be fifteen. To-morrow morning
there will be a tabu, and, if the sacrifice be delayed until that
time, forty men must die.'

"Then the high priest, Hewahewa, inquired of the chiefs, 'Where
shall be the residence of King Liholiho?' They replied, 'Where,
indeed? You, of all men, ought to know.' Then the priest observed,
'There are two suitable places; one is Kau, the other is Kohala.'
The chiefs preferred the latter, as it was more thickly inhabited.
The priest added, 'These are proper places for the King's residence;
but he must not remain in Kona, for it is polluted.' This was
agreed to. It was now break of day. As he was being carried to the
place of burial the people perceived that their King was dead, and
they wailed. When the corpse was removed from the house to the
tomb, a distance of one chain, the procession was met by a certain
man who was ardently attached to the deceased. He leaped upon the
chiefs who were carrying the King's body; he desired to die with him
on account of his love. The chiefs drove him away. He persisted in
making numerous attempts, which were unavailing. Kalaimoka also had
it in his heart to die with him, but was prevented by Hookio.

"The morning following Kamehameha's death, Liholiho and his train
departed for Kohala, according to the suggestions of the priest, to
avoid the defilement occasioned by the dead. At this time if a
chief died the land was polluted, and the heirs sought a residence
in another part of the country until the corpse was dissected and
the bones tied in a bundle, which being done, the season of
defilement terminated. If the deceased were not a chief, the house
only was defiled which became pure again on the burial of the body.
Such were the laws on this subject.

"On the morning on which Liholiho sailed in his canoe for Kohala,
the chiefs and people mourned after their manner on occasion of a
chief's death, conducting themselves like madmen and like beasts.
Their conduct was such as to forbid description; The priests, also,
put into action the sorcery apparatus, that the person who had
prayed the King to death might die; for it was not believed that
Kamehameha's departure was the effect either of sickness or old age.
When the sorcerers set up by their fire-places sticks with a strip
of kapa flying at the top, the chief Keeaumoku, Kaahumaun's brother,
came in a state of intoxication and broke the flag-staff of the
sorcerers, from which it was