Roughing It - (31)

“No? Not a missionary! Not a whaler! not a member of his Majesty’s Government! not even Secretary of the Navy! Ah, Heaven! it is too blissful to be true; alas, I do but dream. And yet that noble, honest countenance—those oblique, ingenuous eyes—that massive head, incapable of—of—anything; your hand; give me your hand, bright waif. Excuse these tears. For sixteen weary years I have yearned for a moment like this, and”—
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    Here his feelings were too much for him, and he swooned away. I pitied this poor creature from the bottom of my heart. I was deeply moved. I shed a few tears on him and kissed him for his mother. I then took what small change he had and “shoved”.
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    CHAPTER LXVII.
    I still quote from my journal:
    I found the national Legislature to consist of half a dozen white men and some thirty or forty natives. It was a dark assemblage. The nobles and Ministers (about a dozen of them altogether) occupied the extreme left of the hall, with David Kalakaua (the King’s Chamberlain) and Prince William at the head. The President of the Assembly, His Royal Highness M. Kekuanaoa, [Kekuanaoa is not of the blood royal. He derives his princely rank from his wife, who was a daughter of Kamehameha the Great. Under other monarchies the male line takes precedence of the female in tracing genealogies, but here the opposite is the case—the female line takes precedence. Their reason for this is exceedingly sensible, and I recommend it to the aristocracy of Europe: They say it is easy to know who a man’s mother was, but, etc., etc.] and the Vice President (the latter a white man,) sat in the pulpit, if I may so term it. The President is the King’s father. He is an erect, strongly built, massive featured, white-haired, tawny old gentleman of eighty years of age or thereabouts. He was simply but well dressed, in a blue cloth coat and white vest, and white pantaloons, without spot, dust or blemish upon them. He bears himself with a calm, stately dignity, and is a man of noble presence. He was a young man and a distinguished warrior under that terrific fighter, Kamehameha I., more than half a century ago. A knowledge of his career suggested some such thought as this: “This man, naked as the day he was born, and war-club and spear in hand, has charged at the head of a horde of savages against other hordes of savages more than a generation and a half ago, and reveled in slaughter and carnage; has worshipped wooden images on his devout knees; has seen hundreds of his race offered up in heathen temples as sacrifices to wooden idols, at a time when no missionary’s foot had ever pressed this soil, and he had never heard of the white man’s God; has believed his enemy could secretly pray him to death; has seen the day, in his childhood, when it was a crime punishable by death for a man to eat with his wife, or for a plebeian to let his shadow fall upon the King—and now look at him; an educated Christian; neatly and handsomely dressed; a high-minded, elegant gentleman; a traveler, in some degree, and one who has been the honored guest of royalty in Europe; a man practiced in holding the reins of an enlightened government, and well versed in the politics of his country and in general, practical information. Look at him, sitting there presiding over the deliberations of a legislative body, among whom are white men—a grave, dignified, statesmanlike personage, and as seemingly natural and fitted to the place as if he had been born in it and had never been out of it in his life time. How the experiences of this old man’s eventful life shame the cheap inventions of romance!”
    The christianizing of the natives has hardly even weakened some of their barbarian superstitions, much less destroyed them. I have just referred to one of these. It is still a popular belief that if your enemy can get hold of any article belonging to you he can get down on his knees over it and pray you to death. Therefore many a native gives up and dies merely because he imagines that some enemy is putting him through a course of damaging prayer. This praying an individual to death seems absurd enough at a first glance, but then when we call to mind some of the pulpit efforts of certain of our own ministers the thing looks plausible.
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    In former times, among the Islanders, not only a plurality of wives was customary, but a plurality of husbands likewise. Some native women of noble rank had as many as six husbands. A woman thus supplied did not reside with all her husbands at once, but lived several months with each in turn. An understood sign hung at her door during these months. When the sign was taken down, it meant “NEXT.”
    In those days woman was rigidly taught to “know her place.” Her place was to do all the work, take all the cuffs, provide all the food, and content herself with what was left after her lord had finished his dinner. She was not only forbidden, by ancient law, and under penalty of death, to eat with her husband or enter a canoe, but was debarred, under the same penalty, from eating bananas, pine-apples, oranges and other choice fruits at any time or in any place. She had to confine herself pretty strictly to “poi” and hard work. These poor ignorant heathen seem to have had a sort of groping idea of what came of woman eating fruit in the garden of Eden, and they did not choose to take any more chances. But the missionaries broke up this satisfactory arrangement of things. They liberated woman and made her the equal of man.
    The natives had a romantic fashion of burying some of their children alive when the family became larger than necessary. The missionaries interfered in this matter too, and stopped it.
    To this day the natives are able to lie down and die whenever they want to, whether there is anything the matter with them or not. If a Kanaka takes a notion to die, that is the end of him; nobody can persuade him to hold on; all the doctors in the world could not save him.
    A luxury which they enjoy more than anything else, is a large funeral. If a person wants to get rid of a troublesome native, it is only necessary to promise him a fine funeral and name the hour and he will be on hand to the minute—at least his remains will.
    All the natives are Christians, now, but many of them still desert to the Great Shark God for temporary succor in time of trouble. An irruption of the great volcano of Kilauea, or an earthquake, always brings a deal of latent loyalty to the Great Shark God to the surface. It is common report that the King, educated, cultivated and refined Christian gentleman as he undoubtedly is, still turns to the idols of his fathers for help when disaster threatens. A planter caught a shark, and one of his christianized natives testified his emancipation from the thrall of ancient superstition by assisting to dissect the shark after a fashion forbidden by his abandoned creed. But remorse shortly began to torture him. He grew moody and sought solitude; brooded over his sin, refused food, and finally said he must die and ought to die, for he had sinned against the Great Shark God and could never know peace any more. He was proof against persuasion and ridicule, and in the course of a day or two took to his bed and died, although he showed no symptom of disease. His young daughter followed his lead and suffered a like fate within the week. Superstition is ingrained in the native blood and bone and it is only natural that it should crop out in time of distress. Wherever one goes in the Islands, he will find small piles of stones by the wayside, covered with leafy offerings, placed there by the natives to appease evil spirits or honor local deities belonging to the mythology of former days.
    In the rural districts of any of the Islands, the traveler hourly comes upon parties of dusky maidens bathing in the streams or in the sea without any clothing on and exhibiting no very intemperate zeal in the matter of hiding their nakedness. When the missionaries first took up their residence in Honolulu, the native women would pay their families frequent friendly visits, day by day, not even clothed with a blush. It was found a hard matter to convince them that this was rather indelicate. Finally the missionaries provided them with long, loose calico robes, and that ended the difficulty—for the women would troop through the town, stark naked, with their robes folded under their arms, march to the missionary houses and then proceed to dress!—
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    The natives soon manifested a strong proclivity for clothing, but it was shortly apparent that they only wanted it for grandeur. The missionaries imported a quantity of hats, bonnets, and other male and female wearing apparel, instituted a general distribution, and begged the people not to come to church naked, next Sunday, as usual. And they did not; but the national spirit of unselfishness led them to divide up with neighbors who were not at the distribution, and next Sabbath the poor preachers could hardly keep countenance before their vast congregations. In the midst of the reading of a hymn a brown, stately dame would sweep up the aisle with a world of airs, with nothing in the world on but a “stovepipe” hat and a pair of cheap gloves; another dame would follow, tricked out in a man’s shirt, and nothing else; another one would enter with a flourish, with simply the sleeves of a bright calico dress tied around her waist and the rest of the garment dragging behind like a peacock’s tail off duty; a stately “buck” Kanaka would stalk in with a woman’s bonnet on, wrong side before—only this, and nothing more; after him would stride his fellow, with the legs of a pair of pantaloons tied around his neck, the rest of his person untrammeled; in his rear would come another gentleman simply gotten up in a fiery neck-tie and a striped vest.
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    The poor creatures were beaming with complacency and wholly unconscious of any absurdity in their appearance. They gazed at each other with happy admiration, and it was plain to see that the young girls were taking note of what each other had on, as naturally as if they had always lived in a land of Bibles and knew what churches were made for; here was the evidence of a dawning civilization. The spectacle which the congregation presented was so extraordinary and withal so moving, that the missionaries found it difficult to keep to the text and go on with the services; and by and by when the simple children of the sun began a general swapping of garments in open meeting and produced some irresistibly grotesque effects in the course of re-dressing, there was nothing for it but to cut the thing short with the benediction and dismiss the fantastic assemblage.
    In our country, children play “keep house;” and in the same high- sounding but miniature way the grown folk here, with the poor little material of slender territory and meagre population, play “empire.” There is his royal Majesty the King, with a New York detective’s income of thirty or thirty-five thousand dollars a year from the “royal civil list” and the “royal domain.” He lives in a two-story frame “palace.”
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    And there is the “royal family”—the customary hive of royal brothers, sisters, cousins and other noble drones and vagrants usual to monarchy,—all with a spoon in the national pap-dish, and all bearing such titles as his or her Royal Highness the Prince or Princess So-and- so. Few of them can carry their royal splendors far enough to ride in carriages, however; they sport the economical Kanaka horse or “hoof it” with the plebeians.
    Then there is his Excellency the “royal Chamberlain”—a sinecure, for his majesty dresses himself with his own hands, except when he is ruralizing at Waikiki and then he requires no dressing.
    Next we have his Excellency the Commander-in-chief of the Household Troops, whose forces consist of about the number of soldiers usually placed under a corporal in other lands.
    Next comes the royal Steward and the Grand Equerry in Waiting—high dignitaries with modest salaries and little to do.
    Then we have his Excellency the First Gentleman of the Bed-chamber—an office as easy as it is magnificent.
    Next we come to his Excellency the Prime Minister, a renegade American from New Hampshire, all jaw, vanity, bombast and ignorance, a lawyer of “shyster” calibre, a fraud by nature, a humble worshipper of the sceptre above him, a reptile never tired of sneering at the land of his birth or glorifying the ten-acre kingdom that has adopted him—salary, $4,000 a year, vast consequence, and no perquisites.
    Then we have his Excellency the Imperial Minister of Finance, who handles a million dollars of public money a year, sends in his annual “budget” with great ceremony, talks prodigiously of “finance,” suggests imposing schemes for paying off the “national debt” (of $150,000,) and does it all for $4,000 a year and unimaginable glory.
    Next we have his Excellency the Minister of War, who holds sway over the royal armies—they consist of two hundred and thirty uniformed Kanakas, mostly Brigadier Generals, and if the country ever gets into trouble with a foreign power we shall probably hear from them. I knew an American whose copper-plate visiting card bore this impressive legend: “Lieutenant-Colonel in the Royal Infantry.” To say that he was proud of this distinction is stating it but tamely. The Minister of War has also in his charge some venerable swivels on Punch-Bowl Hill wherewith royal salutes are fired when foreign vessels of war enter the port.
    Next comes his Excellency the Minister of the Navy—a nabob who rules the “royal fleet,” (a steam-tug and a sixty-ton schooner.)
    And next comes his Grace the Lord Bishop of Honolulu, the chief dignitary of the “Established Church”—for when the American Presbyterian missionaries had completed the reduction of the nation to a compact condition of Christianity, native royalty stepped in and erected the grand dignity of an “Established (Episcopal) Church” over it, and imported a cheap ready-made Bishop from England to take charge. The chagrin of the missionaries has never been comprehensively expressed, to this day, profanity not being admissible.
    Next comes his Excellency the Minister of Public Instruction.
    Next, their Excellencies the Governors of Oahu, Hawaii, etc., and after them a string of High Sheriffs and other small fry too numerous for computation.
    Then there are their Excellencies the Envoy Extraordinary and Minister Plenipotentiary of his Imperial Majesty the Emperor of the French; her British Majesty’s Minister; the Minister Resident, of the United States; and some six or eight representatives of other foreign nations, all with sounding titles, imposing dignity and prodigious but economical state.
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    Imagine all this grandeur in a play-house “kingdom” whose population falls absolutely short of sixty thousand souls!
    The people are so accustomed to nine-jointed titles and colossal magnates that a foreign prince makes very little more stir in Honolulu than a Western Congressman does in New York.
    And let it be borne in mind that there is a strictly defined “court costume” of so “stunning” a nature that it would make the clown in a circus look tame and commonplace by comparison; and each Hawaiian official dignitary has a gorgeous vari-colored, gold-laced uniform peculiar to his office—no two of them are alike, and it is hard to tell which one is the “loudest.” The King had a “drawing-room” at stated intervals, like other monarchs, and when these varied uniforms congregate there—weak-eyed people have to contemplate the spectacle through smoked glass. Is there not a gratifying contrast between this latter-day exhibition and the one the ancestors of some of these magnates afforded the missionaries the Sunday after the old-time distribution of clothing? Behold what religion and civilization have wrought!
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    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:
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    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.
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    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.