Марк Твен
Roughing It
CHAPTER LXVIII
While I was in Honolulu I witnessed the ceremonious funeral of the King’s sister, her Royal Highness the Princess Victoria. According to the royal custom, the remains had lain in state at the palace thirty days, watched day and night by a guard of honor. And during all that time a great multitude of natives from the several islands had kept the palace grounds well crowded and had made the place a pandemonium every night with their howlings and wailings, beating of tom-toms and dancing of the (at other times) forbidden “hula-hula” by half-clad maidens to the music of songs of questionable decency chanted in honor of the deceased. The printed programme of the funeral procession interested me at the time; and after what I have just said of Hawaiian grandiloquence in the matter of “playing empire,” I am persuaded that a perusal of it may interest the reader:
After reading the long list of dignitaries, etc., and remembering the sparseness of the population, one is almost inclined to wonder where the material for that portion of the procession devoted to “Hawaiian Population Generally” is going to be procured:
Undertaker. Royal School. Kawaiahao School. Roman Catholic School. Maemae School. Honolulu Fire Department. Mechanics’ Benefit Union. Attending Physicians. Knonohikis (Superintendents) of the Crown Lands, Konohikis of the Private Lands of His Majesty Konohikis of the Private Lands of Her late Royal Highness. Governor of Oahu and Staff. Hulumanu (Military Company). Household Troops. The Prince of Hawaii’s Own (Military Company). The King’s household servants. Servants of Her late Royal Highness. Protestant Clergy. The Clergy of the Roman Catholic Church. His Lordship Louis Maigret, The Right Rev. Bishop of Arathea, Vicar- Apostolic of the Hawaiian Islands. The Clergy of the Hawaiian Reformed Catholic Church. His Lordship the Right Rev. Bishop of Honolulu. Her Majesty Queen Emma’s Carriage. His Majesty’s Staff. Carriage of Her late Royal Highness. Carriage of Her Majesty the Queen Dowager. The King’s Chancellor. Cabinet Ministers. His Excellency the Minister Resident of the United States. H. B. M’s Commissioner. H. B. M’s Acting Commissioner. Judges of Supreme Court. Privy Councillors. Members of Legislative Assembly. Consular Corps. Circuit Judges. Clerks of Government Departments. Members of the Bar. Collector General, Custom-house Officers and Officers of the Customs. Marshal and Sheriffs of the different Islands. King’s Yeomanry. Foreign Residents. Ahahui Kaahumanu. Hawaiian Population Generally. Hawaiian Cavalry. Police Force.
I resume my journal at the point where the procession arrived at the royal mausoleum:
As the procession filed through the gate, the military deployed handsomely to the right and left and formed an avenue through which the long column of mourners passed to the tomb. The coffin was borne through the door of the mausoleum, followed by the King and his chiefs, the great officers of the kingdom, foreign Consuls, Embassadors and distinguished guests (Burlingame and General Van Valkenburgh). Several of the kahilis were then fastened to a frame- work in front of the tomb, there to remain until they decay and fall to pieces, or, forestalling this, until another scion of royalty dies. At this point of the proceedings the multitude set up such a heart-broken wailing as I hope never to hear again.
The soldiers fired three volleys of musketry – the wailing being previously silenced to permit of the guns being heard. His Highness Prince William, in a showy military uniform (the “true prince,” this – scion of the house over-thrown by the present dynasty – he was formerly betrothed to the Princess but was not allowed to marry her), stood guard and paced back and forth within the door. The privileged few who followed the coffin into the mausoleum remained sometime, but the King soon came out and stood in the door and near one side of it. A stranger could have guessed his rank (although he was so simply and unpretentiously dressed) by the profound deference paid him by all persons in his vicinity; by seeing his high officers receive his quiet orders and suggestions with bowed and uncovered heads; and by observing how careful those persons who came out of the mausoleum were to avoid “crowding” him (although there was room enough in the doorway for a wagon to pass, for that matter); how respectfully they edged out sideways, scraping their backs against the wall and always presenting a front view of their persons to his Majesty, and never putting their hats on until they were well out of the royal presence.
He was dressed entirely in black – dress-coat and silk hat – and looked rather democratic in the midst of the showy uniforms about him. On his breast he wore a large gold star, which was half hidden by the lapel of his coat. He remained at the door a half hour, and occasionally gave an order to the men who were erecting the kahilis [Ranks of long-handled mops made of gaudy feathers – sacred to royalty. They are stuck in the ground around the tomb and left there.] before the tomb. He had the good taste to make one of them substitute black crape for the ordinary hempen rope he was about to tie one of them to the frame-work with. Finally he entered his carriage and drove away, and the populace shortly began to drop into his wake. While he was in view there was but one man who attracted more attention than himself, and that was Harris (the Yankee Prime Minister). This feeble personage had crape enough around his hat to express the grief of an entire nation, and as usual he neglected no opportunity of making himself conspicuous and exciting the admiration of the simple Kanakas. Oh! noble ambition of this modern Richelieu!
It is interesting to contrast the funeral ceremonies of the Princess Victoria with those of her noted ancestor Kamehameha the Conqueror, who died fifty years ago – in 1819, the year before the first missionaries came.
“On the 8th of May, 1819, at the age of sixty-six, he died, as he had lived, in the faith of his country. It was his misfortune not to have come in contact with men who could have rightly influenced his religious aspirations. Judged by his advantages and compared with the most eminent of his countrymen he may be justly styled not only great, but good. To this day his memory warms the heart and elevates the national feelings of Hawaiians. They are proud of their old warrior King; they love his name; his deeds form their historical age; and an enthusiasm everywhere prevails, shared even by foreigners who knew his worth, that constitutes the firmest pillar of the throne of his dynasty.
“In lieu of human victims (the custom of that age), a sacrifice of three hundred dogs attended his obsequies – no mean holocaust when their national value and the estimation in which they were held are considered. The bones of Kamehameha, after being kept for a while, were so carefully concealed that all knowledge of their final resting place is now lost. There was a proverb current among the common people that the bones of a cruel King could not be hid; they made fish-hooks and arrows of them, upon which, in using them, they vented their abhorrence of his memory in bitter execrations.”
The account of the circumstances of his death, as written by the native historians, is full of minute detail, but there is scarcely a line of it which does not mention or illustrate some by-gone custom of the country. In this respect it is the most comprehensive document I have yet met with. I will quote it entire:
“When Kamehameha was dangerously sick, and the priests were unable to cure him, they said: ‘Be of good courage and build a house for the god’ (his own private god or idol), that thou mayest recover.’ The chiefs corroborated this advice of the priests, and a place of worship was prepared for Kukailimoku, and consecrated in the evening. They proposed also to the King, with a view to prolong his life, that human victims should be sacrificed to his deity; upon which the greater part of the people absconded through fear of death, and concealed themselves in hiding places till the tabu [Tabu (pronounced tah-boo,) means prohibition (we have borrowed it,) or sacred. The tabu was sometimes permanent, sometimes temporary; and the person or thing placed under tabu was for the time being sacred to the purpose 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 inferred that Kaahumanu and her friends had been instrumental in the King’s death. On this account they were subjected to abuse.”
You have the contrast, now, and a strange one it is. This great Queen, Kaahumanu, who was “subjected to abuse” during the frightful orgies that followed the King’s death, in accordance with ancient custom, afterward became a devout Christian and a steadfast and powerful friend of the missionaries.
Dogs were, and still are, reared and fattened for food, by the natives – hence the reference to their value in one of the above paragraphs.
Forty years ago it was the custom in the Islands to suspend all law for a certain number of days after the death of a royal personage; and then a saturnalia ensued which one may picture to himself after a fashion, but not in the full horror of the reality. The people shaved their heads, knocked out a tooth or two, plucked out an eye sometimes, cut, bruised, mutilated or burned their flesh, got drunk, burned each other’s huts, maimed or murdered one another according to the caprice of the moment, and both sexes gave themselves up to brutal and unbridled licentiousness.
And after it all, came a torpor from which the nation slowly emerged bewildered and dazed, as if from a hideous half-remembered nightmare. They were not the salt of the earth, those “gentle children of the sun.”
The natives still keep up an old custom of theirs which cannot be comforting to an invalid. When they think a sick friend is going to die, a couple of dozen neighbors surround his hut and keep up a deafening wailing night and day till he either dies or gets well. No doubt this arrangement has helped many a subject to a shroud before his appointed time.
They surround a hut and wail in the same heart-broken way when its occupant returns from a journey. This is their dismal idea of a welcome. A very little of it would go a great way with most of us.
CHAPTER LXIX
Bound for Hawaii (a hundred and fifty miles distant,) to visit the great volcano and behold the other notable things which distinguish that island above the remainder of the group, we sailed from Honolulu on a certain Saturday afternoon, in the good schooner Boomerang.
The Boomerang was about as long as two street cars, and about as wide as one. She was so small (though she was larger than the majority of the inter-island coasters) that when I stood on her deck I felt but little smaller than the Colossus of Rhodes must have felt when he had a man-of- war under him. I could reach the water when she lay over under a strong breeze. When the Captain and my comrade (a Mr. Billings), myself and four other persons were all assembled on the little after portion of the deck which is sacred to the cabin passengers, it was full – there was not room for any more quality folks. Another section of the deck, twice as large as ours, was full of natives of both sexes, with their customary dogs, mats, blankets, pipes, calabashes of poi, fleas, and other luxuries and baggage of minor importance. As soon as we set sail the natives all lay down on the deck as thick as negroes in a slave-pen, and smoked, conversed, and spit on each other, and were truly sociable.
The little low-ceiled cabin below was rather larger than a hearse, and as dark as a vault. It had two coffins on each side – I mean two bunks. A small table, capable of accommodating three persons at dinner, stood against the forward bulkhead, and over it hung the dingiest whale oil lantern that ever peopled the obscurity of a dungeon with ghostly shapes. The floor room unoccupied was not extensive. One might swing a cat in it, perhaps, but not a long cat. The hold forward of the bulkhead had but little freight in it, and from morning till night a portly old rooster, with a voice like Baalam’s ass, and the same disposition to use it, strutted up and down in that part of the vessel and crowed. He usually took dinner at six o’clock, and then, after an hour devoted to meditation, he mounted a barrel and crowed a good part of the night. He got hoarser all the time, but he scorned to allow any personal consideration to interfere with his duty, and kept up his labors in defiance of threatened diphtheria.
Sleeping was out of the question when he was on watch. He was a source of genuine aggravation and annoyance. It was worse than useless to shout at him or apply offensive epithets to him – he only took these things for applause, and strained himself to make more noise. Occasionally, during the day, I threw potatoes at him through an aperture in the bulkhead, but he only dodged and went on crowing.
The first night, as I lay in my coffin, idly watching the dim lamp swinging to the rolling of the ship, and snuffing the nauseous odors of bilge water, I felt something gallop over me. I turned out promptly. However, I turned in again when I found it was only a rat. Presently something galloped over me once more. I knew it was not a rat this time, and I thought it might be a centipede, because the Captain had killed one on deck in the afternoon. I turned out. The first glance at the pillow showed me repulsive sentinel perched upon each end of it – cockroaches as large as peach leaves – fellows with long, quivering antennae and fiery, malignant eyes. They were grating their teeth like tobacco worms, and appeared to be dissatisfied about something. I had often heard that these reptiles were in the habit of eating off sleeping sailors’ toe nails down to the quick, and I would not get in the bunk any more. I lay down on the floor. But a rat came and bothered me, and shortly afterward a procession of cockroaches arrived and camped in my hair. In a few moments the rooster was crowing with uncommon spirit and a party of fleas were throwing double somersaults about my person in the wildest disorder, and taking a bite every time they struck. I was beginning to feel really annoyed. I got up and put my clothes on and went on deck.
The above is not overdrawn; it is a truthful sketch of inter-island schooner life. There is no such thing as keeping a vessel in elegant condition, when she carries molasses and Kanakas.
It was compensation for my sufferings to come unexpectedly upon so beautiful a scene as met my eye – to step suddenly out of the sepulchral gloom of the cabin and stand under the strong light of the moon – in the centre, as it were, of a glittering sea of liquid silver – to see the broad sails straining in the gale, the ship heeled over on her side, the angry foam hissing past her lee bulwarks, and sparkling sheets of spray dashing high over her bows and raining upon her decks; to brace myself and hang fast to the first object that presented itself, with hat jammed down and coat tails whipping in the breeze, and feel that exhilaration that thrills in one’s hair and quivers down his back bone when he knows that every inch of canvas is drawing and the vessel cleaving through the waves at her utmost speed. There was no darkness, no dimness, no obscurity there. All was brightness, every object was vividly defined. Every prostrate Kanaka; every coil of rope; every calabash of poi; every puppy; every seam in the flooring; every bolthead; every object; however minute, showed sharp and distinct in its every outline; and the shadow of the broad mainsail lay black as a pall upon the deck, leaving Billings’s white upturned face glorified and his body in a total eclipse.
Monday morning we were close to the island of Hawaii. Two of its high mountains were in view – Mauna Loa and Hualaiai. The latter is an imposing peak, but being only ten thousand feet high is seldom mentioned or heard of. Mauna Loa is said to be sixteen thousand feet high. The rays of glittering snow and ice, that clasped its summit like a claw, looked refreshing when viewed from the blistering climate we were in. One could stand on that mountain (wrapped up in blankets and furs to keep warm), and while he nibbled a snowball or an icicle to quench his thirst he could look down the long sweep of its sides and see spots where plants are growing that grow only where the bitter cold of Winter prevails; lower down he could see sections devoted to production that thrive in the temperate zone alone; and at the bottom of the mountain he could see the home of the tufted cocoa-palms and other species of vegetation that grow only in the sultry atmosphere of eternal Summer. He could see all the climes of the world at a single glance of the eye, and that glance would only pass over a distance of four or five miles as the bird flies!
By and by we took boat and went ashore at Kailua, designing to ride horseback through the pleasant orange and coffee region of Kona, and rejoin the vessel at a point some leagues distant. This journey is well worth taking. The trail passes along on high ground – say a thousand feet above sea level – and usually about a mile distant from the ocean, which is always in sight, save that occasionally you find yourself buried in the forest in the midst of a rank tropical vegetation and a dense growth of trees, whose great bows overarch the road and shut out sun and sea and everything, and leave you in a dim, shady tunnel, haunted with invisible singing birds and fragrant with the odor of flowers. It was pleasant to ride occasionally in the warm sun, and feast the eye upon the ever- changing panorama of the forest (beyond and below us), with its many tints, its softened lights and shadows, its billowy undulations sweeping gently down from the mountain to the sea. It was pleasant also, at intervals, to leave the sultry sun and pass into the cool, green depths of this forest and indulge in sentimental reflections under the inspiration of its brooding twilight and its whispering foliage. We rode through one orange grove that had ten thousand tree in it! They were all laden with fruit.
At one farmhouse we got some large peaches of excellent flavor. This fruit, as a general thing, does not do well in the Sandwich Islands. It takes a sort of almond shape, and is small and bitter. It needs frost, they say, and perhaps it does; if this be so, it will have a good opportunity to go on needing it, as it will not be likely to get it. The trees from which the fine fruit I have spoken of, came, had been planted and replanted sixteen times, and to this treatment the proprietor of the orchard attributed his-success.
We passed several sugar plantations – new ones and not very extensive. The crops were, in most cases, third rattoons. [NOTE. – The first crop is called “plant cane;” subsequent crops which spring from the original roots, without replanting, are called “rattoons.”] Almost everywhere on the island of Hawaii sugar-cane matures in twelve months, both rattoons and plant, and although it ought to be taken off as soon as it tassels, no doubt, it is not absolutely necessary to do it until about four months afterward. In Kona, the average yield of an acre of ground is two tons of sugar, they say. This is only a moderate yield for these islands, but would be astounding for Louisiana and most other sugar growing countries. The plantations in Kona being on pretty high ground – up among the light and frequent rains – no irrigation whatever is required.
