KAI-KOUMOU, as frequently happens among the Maories, joined the title of ariki to that of tribal1 chief. He was invested with the dignity of priest, and, as such, he had the power to throw over persons or things the superstitious2 protection of the “taboo3.”
The “taboo,” which is common to all the Polynesian races, has the primary effect of isolating4 the “tabooed” person and preventing the use of “tabooed” things. According to the Maori doctrine5, anyone who laid sacrilegious hands on what had been declared “taboo,” would be punished with death by the insulted deity6, and even if the god delayed the vindication7 of his power, the priests took care to accelerate his vengeance8.
By the chiefs, the “taboo” is made a political engine, except in some cases, for domestic reasons. For instance, a native is tabooed for several days when his hair is cut; when he is tattooed9; when he is building a canoe, or a house; when he is seriously ill, and when he is dead. If excessive consumption threatens to exterminate10 the fish of a river, or ruin the early crop of sweet potatoes, these things are put under the protection of the taboo. If a chief wishes to clear his house of hangers-on, he taboos11 it; if an English trader displeases12 him he is tabooed. His interdict13 has the effect of the old royal “veto.”
If an object is tabooed, no one can touch it with impunity14. When a native is under the interdict, certain aliments are denied him for a prescribed period. If he is relieved, as regards the severe diet, his slaves feed him with the viands15 he is forbidden to touch with his hands; if he is poor and has no slaves, he has to take up the food with his mouth, like an animal.
In short, the most trifling16 acts of the Maories are directed and modified by this singular custom, the deity is brought into constant contact with their daily life. The taboo has the same weight as a law; or rather, the code of the Maories, indisputable and undisputed, is comprised in the frequent applications of the taboo.
As to the prisoners confined in the Ware-Atoua, it was an arbitrary taboo which had saved them from the fury of the tribe. Some of the natives, friends and partisans17 of Kai-Koumou, desisted at once on hearing their chief’s voice, and protected the captives from the rest.
Glenarvan cherished no illusive18 hopes as to his own fate; nothing but his death could atone19 for the murder of a chief, and among these people death was only the concluding act of a martyrdom of torture. Glenarvan, therefore, was fully20 prepared to pay the penalty of the righteous indignation that nerved his arm, but he hoped that the wrath21 of Kai-Koumou would not extend beyond himself.
What a night he and his companions passed! Who could picture their agonies or measure their sufferings? Robert and Paganel had not been restored to them, but their fate was no doubtful matter. They were too surely the first victims of the frenzied22 natives. Even McNabbs, who was always sanguine23, had abandoned hope. John Mangles24 was nearly frantic25 at the sight of Mary Grant’s despair at being separated from her brother. Glenarvan pondered over the terrible request of Lady Helena, who preferred dying by his hand to submitting to torture and slavery. How was he to summon the terrible courage!
“And Mary? who has a right to strike her dead?” thought John, whose heart was broken.
Escape was clearly impossible. Ten warriors27, armed to the teeth, kept watch at the door of Ware-Atoua.
The morning of February 13th arrived. No communication had taken place between the natives and the “tabooed” prisoners. A limited supply of provisions was in the house, which the unhappy inmates28 scarcely touched. Misery29 deadened the pangs30 of hunger. The day passed without change, and without hope; the funeral ceremonies of the dead chief would doubtless be the signal for their execution.
Although Glenarvan did not conceal31 from himself the probability that Kai-Koumou had given up all idea of exchange, the Major still cherished a spark of hope.
“Who knows,” said he, as he reminded Glenarvan of the effect produced on the chief by the death of Kara-Tete —“who knows but that Kai-Koumou, in his heart, is very much obliged to you?”
But even McNabbs’ remarks failed to awaken32 hope in Glenarvan’s mind. The next day passed without any appearance of preparation for their punishment; and this was the reason of the delay.
The Maories believe that for three days after death the soul inhabits the body, and therefore, for three times twenty-four hours, the corpse33 remains34 unburied. This custom was rigorously observed. Till February 15th the “pah” was deserted35.
John Mangles, hoisted36 on Wilson’s shoulders, frequently reconnoitered the outer defences. Not a single native was visible; only the watchful37 sentinels relieving guard at the door of the Ware-Atoua.
But on the third day the huts opened; all the savages38, men, women, and children, in all several hundred Maories, assembled in the “pah,” silent and calm.
Kai-Koumou came out of his house, and surrounded by the principal chiefs of his tribe, he took his stand on a mound39 some feet above the level, in the center of the enclosure. The crowd of natives formed in a half circle some distance off, in dead silence.
At a sign from Kai-Koumou, a warrior26 bent40 his steps toward Ware-Atoua.
“Remember,” said Lady Helena to her husband. Glenarvan pressed her to his heart, and Mary Grant went closer to John Mangles, and said hurriedly:
“Lord and Lady Glenarvan cannot but think if a wife may claim death at her husband’s hands, to escape a shameful41 life, a betrothed42 wife may claim death at the hands of her betrothed husband, to escape the same fate. John! at this last moment I ask you, have we not long been betrothed to each other in our secret hearts? May I rely on you, as Lady Helena relies on Lord Glenarvan?”
“Mary!” cried the young captain in his despair. “Ah! dear Mary —”
The mat was lifted, and the captives led to Kai-Koumou; the two women were resigned to their fate; the men dissembled their sufferings with superhuman effort.
They arrived in the presence of the Maori chief.
“You killed Kara-Tete,” said he to Glenarvan.
“I did,” answered Glenarvan.
“You die to-morrow at sunrise.”
“Alone?” asked Glenarvan, with a beating heart.
“Oh! if our Tohonga’s life was not more precious than yours!” exclaimed Kai-Koumou, with a ferocious43 expression of regret.
At this moment there was a commotion44 among the natives. Glenarvan looked quickly around; the crowd made way, and a warrior appeared heated by running, and sinking with fatigue45.
Kai-Koumou, as soon as he saw him, said in English, evidently for the benefit of the captives:
“You come from the camp of the Pakekas?”
“Yes,” answered the Maori.
“You have seen the prisoner, our Tohonga?”
“I have seen him.”
“Alive?”
“Dead! English have shot him.”
It was all over with Glenarvan and his companions.
“All!” cried Kai-Koumou; “you all die to-morrow at daybreak.”
Punishment fell on all indiscriminately. Lady Helena and Mary Grant were grateful to Heaven for the boon46.
The captives were not taken back to Ware-Atoua. They were destined47 to attend the obsequies of the chief and the bloody48 rites49 that accompanied them. A guard of natives conducted them to the foot of an immense kauri, and then stood on guard without taking their eyes off the prisoners.
The three prescribed days had elapsed since the death of Kara-Tete, and the soul of the dead warrior had finally departed; so the ceremonies commenced.
The body was laid on a small mound in the central enclosure. It was clothed in a rich dress, and wrapped in a magnificent flax mat. His head, adorned50 with feathers, was encircled with a crown of green leaves. His face, arms, and chest had been rubbed with oil, and did not show any sign of decay.
The parents and friends arrived at the foot of the mound, and at a certain moment, as if the leader of an orchestra were leading a funeral chant, there arose a great wail51 of tears, sighs, and sobs52. They lamented53 the deceased with a plaintive54 rhythm and doleful cadence55. The kinsmen56 beat their heads; the kinswomen tore their faces with their nails and lavished57 more blood than tears. But these demonstrations58 were not sufficient to propitiate59 the soul of the deceased, whose wrath might strike the survivors60 of his tribe; and his warriors, as they could not recall him to life, were anxious that he should have nothing to wish for in the other world. The wife of Kara-Tete was not to be parted from him; indeed, she would have refused to survive him. It was a custom, as well as a duty, and Maori history has no lack of such sacrifices.
This woman came on the scene; she was still young. Her disheveled hair flowed over her shoulders. Her sobs and cries filled the air. Incoherent words, regrets, sobs, broken phrases in which she extolled61 the virtues62 of the dead, alternated with her moans, and in a crowning paroxysm of sorrow, she threw herself at the foot of the mound and beat her head on the earth.
The Kai-Koumou drew near; suddenly the wretched victim rose; but a violent blow from a “MERE63,” a kind of club brandished64 by the chief, struck her to the ground; she fell senseless.
Horrible yells followed; a hundred arms threatened the terror-stricken captives. But no one moved, for the funeral ceremonies were not yet over.
The wife of Kara-Tete had joined her husband. The two bodies lay stretched side by side. But in the future life, even the presence of his faithful companion was not enough. Who would attend on them in the realm of Noui-Atoua, if their slaves did not follow them into the other world.
Six unfortunate fellows were brought to the mound. They were attendants whom the pitiless usages of war had reduced to slavery. During the chief’s lifetime they had borne the severest privations, and been subjected to all kinds of ill-usage; they had been scantily65 fed, and incessantly66 occupied like beasts of burden, and now, according to Maori ideas, they were to resume to all eternity67 this life of bondage68.
These poor creatures appeared quite resigned to their destiny. They were not taken by surprise. Their unbound hands showed that they met their fate without resistance.
Their death was speedy and not aggravated69 by tedious suffering; torture was reserved for the authors of the murder, who, only twenty paces off, averted70 their eyes from the horrible scene which was to grow yet more horrible.
Six blows of the MERE, delivered by the hands of six powerful warriors, felled the victims in the midst of a sea of blood.
This was the signal for a fearful scene of cannibalism71. The bodies of slaves are not protected by taboo like those of their masters. They belong to the tribe; they were a sort of small change thrown among the mourners, and the moment the sacrifice was over, the whole crowd, chiefs, warriors, old men, women, children, without distinction of age, or sex, fell upon the senseless remains with brutal72 appetite. Faster than a rapid pen could describe it, the bodies, still reeking73, were dismembered, divided, cut up, not into morsels74, but into crumbs75. Of the two hundred Maories present everyone obtained a share. They fought, they struggled, they quarreled over the smallest fragment. The drops of hot blood splashed over these festive76 monsters, and the whole of this detestable crew groveled under a rain of blood. It was like the delirious77 fury of tigers fighting over their prey78, or like a circus where the wild beasts devour79 the deer. This scene ended, a score of fires were lit at various points of the “pah”; the smell of charred80 flesh polluted the air; and but for the fearful tumult81 of the festival, but for the cries that emanated82 from these flesh-sated throats, the captives might have heard the bones crunching83 under the teeth of the cannibals.
Glenarvan and his companions, breathless with horror, tried to conceal this fearful scene from the eyes of the two poor ladies. They understood then what fate awaited them next day at dawn, and also with what cruel torture this death would be preceded. They were dumb with horror.
The funeral dances commenced. Strong liquors distilled84 from the “piper excelsum” animated85 the intoxication86 of the natives. They had nothing human left. It seemed possible that the “taboo” might be forgotten, and they might rush upon the prisoners, who were already terrified at their delirious gestures.
But Kai-Koumou had kept his own senses amidst the general delirium87. He allowed an hour for this orgy of blood to attain88 its maximum and then cease, and the final scene of the obsequies was performed with the accustomed ceremonial.
The corpses89 of Kara-Tete and his wife were raised, the limbs were bent, and laid against the stomach according to the Maori usage; then came the funeral, not the final interment, but a burial until the moment when the earth had destroyed the flesh and nothing remained but the skeleton.
The place of “oudoupa,” or the tomb, had been chosen outside the fortress90, about two miles off at the top of a low hill called Maunganamu, situated91 on the right bank of the lake, and to this spot the body was to be taken. Two palanquins of a very primitive92 kind, hand-barrows, in fact, were brought to the foot of the mound, and the corpses doubled up so that they were sitting rather than lying, and their garments kept in place by a band of hanes, were placed on them. Four warriors took up the litters on their shoulders, and the whole tribe, repeating their funeral chant, followed in procession to the place of sepulture.
The captives, still strictly93 guarded, saw the funeral cortege leave the inner inclosure of the “pah”; then the chants and cries grew fainter. For about half an hour the funeral procession remained out of sight, in the hollow valley, and then came in sight again winding94 up the mountain side; the distance gave a fantastic effect to the undulating movement of this long serpentine95 column.
The tribe stopped at an elevation96 of about 800 feet, on the summit of Maunganamu, where the burial place of Kara-Tete had been prepared. An ordinary Maori would have had nothing but a hole and a heap of earth. But a powerful and formidable chief destined to speedy deification, was honored with a tomb worthy97 of his exploits.
The “oudoupa” had been fenced round, and posts, surmounted98 with faces painted in red ochre, stood near the grave where the bodies were to lie. The relatives had not forgotten that the “Waidoua,” the spirit of the dead, lives on mortal food, as the body did in this life. Therefore, food was deposited in the inclosure as well as the arms and clothing of the deceased. Nothing was omitted for comfort. The husband and wife were laid side by side, then covered with earth and grass, after another series of laments99.
Then the procession wound slowly down the mountain, and henceforth none dare ascend100 the slope of Maunganamu on pain of death, for it was “tabooed,” like Tongariro, where lie the ashes of a chief killed by an earthquake in 1846.
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1
tribal
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| adj.部族的，种族的 | |
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superstitious
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| adj.迷信的 | |
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taboo
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| n.禁忌，禁止接近，禁止使用；adj.禁忌的；v.禁忌，禁制，禁止 | |
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isolating
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| adj.孤立的，绝缘的v.使隔离( isolate的现在分词 )；将…剔出（以便看清和单独处理）；使（某物质、细胞等）分离；使离析 | |
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doctrine
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| n.教义；主义；学说 | |
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deity
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| n.神，神性；被奉若神明的人(或物) | |
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vindication
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| n.洗冤，证实 | |
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vengeance
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| n.报复，报仇，复仇 | |
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tattooed
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| v.刺青，文身( tattoo的过去式和过去分词 )；连续有节奏地敲击；作连续有节奏的敲击 | |
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exterminate
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| v.扑灭，消灭，根绝 | |
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taboos
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| 禁忌( taboo的名词复数 )； 忌讳； 戒律； 禁忌的事物（或行为） | |
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displeases
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| 冒犯，使生气，使不愉快( displease的第三人称单数 ) | |
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interdict
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| v.限制；禁止；n.正式禁止；禁令 | |
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impunity
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| n.(惩罚、损失、伤害等的)免除 | |
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viands
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| n.食品，食物 | |
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trifling
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| adj.微不足道的；没什么价值的 | |
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partisans
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| 游击队员( partisan的名词复数 )； 党人； 党羽； 帮伙 | |
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illusive
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| adj.迷惑人的，错觉的 | |
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atone
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| v.赎罪，补偿 | |
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fully
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| adv.完全地，全部地，彻底地；充分地 | |
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wrath
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| n.愤怒，愤慨，暴怒 | |
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frenzied
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| a.激怒的；疯狂的 | |
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sanguine
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| adj.充满希望的，乐观的，血红色的 | |
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mangles
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| n.轧布机，轧板机，碾压机（mangle的复数形式）vt.乱砍（mangle的第三人称单数形式） | |
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frantic
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| adj.狂乱的，错乱的，激昂的 | |
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warrior
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| n.勇士，武士，斗士 | |
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warriors
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| 武士，勇士，战士( warrior的名词复数 ) | |
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inmates
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| n.囚犯( inmate的名词复数 ) | |
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misery
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| n.痛苦，苦恼，苦难；悲惨的境遇，贫苦 | |
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pangs
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| 突然的剧痛( pang的名词复数 )； 悲痛 | |
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conceal
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| v.隐藏，隐瞒，隐蔽 | |
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awaken
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| vi.醒，觉醒；vt.唤醒，使觉醒，唤起，激起 | |
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corpse
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| n.尸体，死尸 | |
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remains
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| n.剩余物，残留物；遗体，遗迹 | |
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deserted
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| adj.荒芜的，荒废的，无人的，被遗弃的 | |
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hoisted
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| 把…吊起，升起( hoist的过去式和过去分词 ) | |
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watchful
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| adj.注意的，警惕的 | |
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savages
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| 未开化的人，野蛮人( savage的名词复数 ) | |
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mound
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| n.土墩，堤，小山；v.筑堤，用土堆防卫 | |
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bent
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| n.爱好，癖好；adj.弯的；决心的，一心的 | |
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shameful
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| adj.可耻的，不道德的 | |
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betrothed
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| n. 已订婚者 动词betroth的过去式和过去分词 | |
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ferocious
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| adj.凶猛的，残暴的，极度的，十分强烈的 | |
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commotion
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| n.骚动，动乱 | |
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fatigue
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| n.疲劳，劳累 | |
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boon
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| n.恩赐，恩物，恩惠 | |
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destined
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| adj.命中注定的；(for)以…为目的地的 | |
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bloody
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| adj.非常的的；流血的；残忍的；adv.很；vt.血染 | |
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rites
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| 仪式，典礼( rite的名词复数 ) | |
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adorned
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| [计]被修饰的 | |
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wail
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| vt./vi.大声哀号，恸哭；呼啸，尖啸 | |
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sobs
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| 啜泣（声），呜咽（声）( sob的名词复数 ) | |
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lamented
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| adj.被哀悼的，令人遗憾的v.（为…）哀悼，痛哭，悲伤( lament的过去式和过去分词 ) | |
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plaintive
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| adj.可怜的，伤心的 | |
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cadence
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| n.（说话声调的）抑扬顿挫 | |
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kinsmen
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| n.家属，亲属( kinsman的名词复数 ) | |
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lavished
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| v.过分给予，滥施( lavish的过去式和过去分词 ) | |
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demonstrations
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| 证明( demonstration的名词复数 )； 表明； 表达； 游行示威 | |
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propitiate
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| v.慰解，劝解 | |
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survivors
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| 幸存者，残存者，生还者( survivor的名词复数 ) | |
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extolled
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| v.赞颂，赞扬，赞美( extol的过去式和过去分词 ) | |
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virtues
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| 美德( virtue的名词复数 )； 德行； 优点； 长处 | |
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mere
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| adj.纯粹的；仅仅，只不过 | |
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brandished
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| v.挥舞( brandish的过去式和过去分词 )；炫耀 | |
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scantily
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| adv.缺乏地；不充足地；吝啬地；狭窄地 | |
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incessantly
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| ad.不停地 | |
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eternity
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| n.不朽，来世；永恒，无穷 | |
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bondage
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| n.奴役，束缚 | |
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aggravated
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| 使恶化( aggravate的过去式和过去分词 )； 使更严重； 激怒； 使恼火 | |
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averted
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| 防止，避免( avert的过去式和过去分词 )； 转移 | |
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cannibalism
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| n.同类相食；吃人肉 | |
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brutal
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| adj.残忍的，野蛮的，不讲理的 | |
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reeking
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| v.发出浓烈的臭气( reek的现在分词 )；散发臭气；发出难闻的气味 (of sth)；明显带有（令人不快或生疑的跡象） | |
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morsels
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| n.一口( morsel的名词复数 )；（尤指食物）小块，碎屑 | |
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crumbs
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| int. (表示惊讶)哎呀 n. 碎屑 名词crumb的复数形式 | |
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festive
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| adj.欢宴的，节日的 | |
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delirious
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| adj.不省人事的，神智昏迷的 | |
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prey
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| n.被掠食者，牺牲者，掠食；v.捕食，掠夺，折磨 | |
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devour
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| v.吞没；贪婪地注视或谛听，贪读；使着迷 | |
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charred
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| v.把…烧成炭( char的过去式)；烧焦 | |
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tumult
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| n.喧哗；激动，混乱；吵闹 | |
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82
emanated
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| v.从…处传出，传出( emanate的过去式和过去分词 )；产生，表现，显示 | |
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crunching
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| v.嘎吱嘎吱地咬嚼( crunch的现在分词 )；嘎吱作响；（快速大量地）处理信息；数字捣弄 | |
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84
distilled
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| adj.由蒸馏得来的v.蒸馏( distil的过去式和过去分词 )；从…提取精华 | |
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animated
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| adj.生气勃勃的，活跃的，愉快的 | |
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intoxication
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| n.wild excitement;drunkenness；poisoning | |
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delirium
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| n. 神智昏迷,说胡话;极度兴奋 | |
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attain
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| vt.达到，获得，完成 | |
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corpses
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| n.死尸，尸体( corpse的名词复数 ) | |
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fortress
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| n.堡垒，防御工事 | |
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situated
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| adj.坐落在...的，处于某种境地的 | |
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primitive
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| adj.原始的；简单的；n.原(始)人，原始事物 | |
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strictly
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| adv.严厉地，严格地；严密地 | |
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winding
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| n.绕，缠，绕组，线圈 | |
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serpentine
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| adj.蜿蜒的，弯曲的 | |
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elevation
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| n.高度；海拔；高地；上升；提高 | |
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worthy
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| adj.(of)值得的，配得上的；有价值的 | |
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surmounted
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| 战胜( surmount的过去式和过去分词 )； 克服（困难）； 居于…之上； 在…顶上 | |
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laments
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| n.悲恸，哀歌，挽歌( lament的名词复数 )v.（为…）哀悼，痛哭，悲伤( lament的第三人称单数 ) | |
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ascend
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| vi.渐渐上升，升高；vt.攀登，登上 | |
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