In Search of the Castaways Part 77

"I do not know," replied Glenarvan.

"Your people will not accept you as an exchange for Tohonga?"

"Me alone? no," repeated Glenarvan. "All of us perhaps they might."

"Our Maori custom," replied Kai-Koumou, "is head for head."

"Offer first these ladies in exchange for your priest," said Glenarvan, pointing to Lady Helena and Mary Grant.

Lady Helena was about to interrupt him. But the Major held her back.

"Those two ladies," continued Glenarvan, bowing respectfully toward Lady Helena and Mary Grant, "are personages of rank in their own country."

The warrior gazed coldly at his prisoner. An evil smile relaxed his lips for a moment; then he controlled himself, and in a voice of ill-concealed anger:

"Do you hope to deceive Kai-Koumou with lying words, accursed Pakeka?

Can not the eyes of Kai-Koumou read hearts?"

And pointing to Lady Helena: "That is your wife?" he said.

"No! mine!" exclaimed Kara-Tete.

And then pushing his prisoners aside, he laid his hand on the shoulder of Lady Helena, who turned pale at his touch.

"Edward!" cried the unfortunate woman in terror.

Glenarvan, without a word, raised his arm, a shot! and Kara-Tete fell at his feet.

The sound brought a crowd of natives to the spot. A hundred arms were ready, and Glenarvan's revolver was s.n.a.t.c.hed from him.

Kai-Koumou glanced at Glenarvan with a curious expression: then with one hand protecting Glenarvan, with the other he waved off the crowd who were rushing on the party.

At last his voice was heard above the tumult.

"Taboo! Taboo!" he shouted.

At that word the crowd stood still before Glenarvan and his companions, who for the time were preserved by a supernatural influence.

A few minutes after they were re-conducted to Ware-Atoua, which was their prison. But Robert Grant and Paganel were not with them.

CHAPTER XI THE CHIEF'S FUNERAL

KAI-KOUMOU, as frequently happens among the Maories, joined the t.i.tle of ariki to that of tribal chief. He was invested with the dignity of priest, and, as such, he had the power to throw over persons or things the superst.i.tious protection of the "taboo."

The "taboo," which is common to all the Polynesian races, has the primary effect of isolating the "tabooed" person and preventing the use of "tabooed" things. According to the Maori doctrine, anyone who laid sacrilegious hands on what had been declared "taboo," would be punished with death by the insulted deity, and even if the G.o.d delayed the vindication of his power, the priests took care to accelerate his vengeance.

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 tattooed; when he is building a canoe, or a house; when he is seriously ill, and when he is dead. If excessive consumption threatens to exterminate 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 taboos it; if an English trader displeases him he is tabooed. His interdict has the effect of the old royal "veto."

If an object is tabooed, no one can touch it with impunity. 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 viands 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 trifling 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 partisans of Kai-Koumou, desisted at once on hearing their chief's voice, and protected the captives from the rest.

Glenarvan cherished no illusive hopes as to his own fate; nothing but his death could atone for the murder of a chief, and among these people death was only the concluding act of a martyrdom of torture. Glenarvan, therefore, was fully prepared to pay the penalty of the righteous indignation that nerved his arm, but he hoped that the wrath of Kai-Koumou would not extend beyond himself.

What a night he and his companions pa.s.sed! 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 frenzied natives. Even McNabbs, who was always sanguine, had abandoned hope. John Mangles was nearly frantic 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 warriors, 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 inmates scarcely touched.

Misery deadened the pangs of hunger. The day pa.s.sed without change, and without hope; the funeral ceremonies of the dead chief would doubtless be the signal for their execution.

Although Glenarvan did not conceal 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 awaken hope in Glenarvan's mind.

The next day pa.s.sed 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 corpse remains unburied. This custom was rigorously observed. Till February 15th the "pah" was deserted.

John Mangles, hoisted on Wilson's shoulders, frequently reconnoitered the outer defences. Not a single native was visible; only the watchful sentinels relieving guard at the door of the Ware-Atoua.

But on the third day the huts opened; all the savages, men, women, and children, in all several hundred Maories, a.s.sembled in the "pah," silent and calm.

Kai-Koumou came out of his house, and surrounded by the princ.i.p.al chiefs of his tribe, he took his stand on a mound 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 warrior bent 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 shameful life, a betrothed 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.