KING MEHEVI—ALLUSION TO HIS HAWAIIAN MAJESTY—CONDUCT OF MARHEYO AND MEHEVI IN CERTAIN DELICATE MATTERS—PECULIAR SYSTEM OF MARRIAGE—NUMBER OF POPULATION—UNIFORMITY—EMBALMING—PLACES OF SEPULTURE—FUNERAL OBSEQUIES AT NUKUHEVA-NUMBER OF INHABITANTS IN TYPEE—LOCATION OF THE DWELLINGS—HAPPINESS ENJOYED IN THE VALLEY—A WARNING—SOME IDEAS WITH REGARD TO THE PRESENT STATE OF THE HAWAIIANS—STORY OF A MISSIONARY’S WIFE—FASHIONABLE EQUIPAGES AT OAHU—REFLECTIONS
KING MEHEVI!—A goodly sounding title—and why should I not bestow it upon the foremost man in the valley of Typee? The republican missionaries of Oahu cause to be gazetted in the Court Journal, published at Honolulu, the most trivial movement of ‘his gracious majesty’ King Kammehammaha III, and ‘their highnesses the princes of the blood royal’.* And who is his ‘gracious majesty’, and what the quality of this blood royal’?—His ‘gracious majesty’ is a fat, lazy, negro-looking blockhead, with as little character as power. He has lost the noble traits of the barbarian, without acquiring the redeeming graces of a civilized being; and, although a member of the Hawiian Temperance Society, is a most inveterate dram-drinker.
*Accounts like these are sometimes copied into English and American journals. They lead the reader to infer that the arts and customs of civilized life are rapidly refining the natives of the Sandwich Islands. But let no one be deceived by these accounts. The chiefs swagger about in gold lace and broadcloth, while the great mass of the common people are nearly as primitive in their appearance as in the days of Cook. In the progress of events at these islands, the two classes are receding from each other; the chiefs are daily becoming more luxurious and extravagant in their style of living, and the common people more and more destitute of the necessaries and decencies of life. But the end to which both will arrive at last will be the same: the one are fast destroying themselves by sensual indulgences, and the other are fast being destroyed by a complication of disorders, and the want of wholesome food. The resources of the domineering chiefs are wrung from the starving serfs, and every additional bauble with which they bedeck themselves is purchased by the sufferings of their bondsmen; so that the measure of gew-gaw refinement attained by the chiefs is only an index to the actual state in which the greater portion of the population lie grovelling.
The ‘blood royal’ is an extremely thick, depraved fluid; formed principally of raw fish, bad brandy, and European sweetmeats, and is charged with a variety of eruptive humours, which are developed in sundry blotches and pimples upon the august face of ‘majesty itself’, and the angelic countenances of the ‘princes and princesses of the blood royal’!
Now, if the farcical puppet of a chief magistrate in the Sandwich Islands be allowed the title of King, why should it be withheld from the noble savage Mehevi, who is a thousand times more worthy of the appellation? All hail, therefore, Mehevi, King of the Cannibal Valley, and long life and prosperity to his Typeean majesty! May Heaven for many a year preserve him, the uncompromising foe of Nukuheva and the French, if a hostile attitude will secure his lovely domain from the remorseless inflictions of South Sea civilization.
Previously to seeing the Dancing Widows I had little idea that there were any matrimonial relations subsisting in Typee, and I should as soon have thought of a Platonic affection being cultivated between the sexes, as of the solemn connection of man and wife. To be sure, there were old Marheyo and Tinor, who seemed to have a sort of nuptial understanding with one another; but for all that, I had sometimes observed a comical-looking old gentleman dressed in a suit of shabby tattooing, who had the audacity to take various liberties with the lady, and that too in the very presence of the old warrior her husband, who looked on as good-naturedly as if nothing was happening. This behaviour, until subsequent discoveries enlightened me, puzzled me more than anything else I witnessed in Typee.
As for Mehevi, I had supposed him a confirmed bachelor, as well as most of the principal chiefs. At any rate, if they had wives and families, they ought to have been ashamed of themselves; for sure I am, they never troubled themselves about any domestic affairs. In truth, Mehevi seemed to be the president of a club of hearty fellows, who kept ‘Bachelor’s Hall’ in fine style at the Ti. I had no doubt but that they regarded children as odious incumbrances; and their ideas of domestic felicity were sufficiently shown in the fact, that they allowed no meddlesome housekeepers to turn topsy-turvy those snug little arrangements they had made in their comfortable dwelling. I strongly suspected however, that some of these jolly bachelors were carrying on love intrigues with the maidens of the tribe; although they did not appear publicly to acknowledge them. I happened to pop upon Mehevi three or four times when he was romping—in a most undignified manner for a warrior king—with one of the prettiest little witches in the valley. She lived with an old woman and a young man, in a house near Marheyo’s; and although in appearance a mere child herself, had a noble boy about a year old, who bore a marvellous resemblance to Mehevi, whom I should certainly have believed to have been the father, were it not that the little fellow had no triangle on his face—but on second thoughts, tattooing is not hereditary. Mehevi, however, was not the only person upon whom the damsel Moonoony smiled—the young fellow of fifteen, who permanently resided in the home with her, was decidedly in her good graces. I sometimes beheld both him and the chief making love at the same time. Is it possible, thought I, that the valiant warrior can consent to give up a corner in the thing he loves? This too was a mystery which, with others of the same kind, was afterwards satisfactorily explained.
During the second day of the Feast of Calabashes, Kory-Kory—being determined that I should have some understanding on these matters—had, in the course of his explanations, directed my attention to a peculiarity I had frequently remarked among many of the females;—principally those of a mature age and rather matronly appearance. This consisted in having the right hand and the left foot most elaborately tattooed; whilst the rest of the body was wholly free from the operation of the art, with the exception of the minutely dotted lips and slight marks on the shoulders, to which I have previously referred as comprising the sole tattooing exhibited by Fayaway, in common with other young girls of her age. The hand and foot thus embellished were, according to Kory-Kory, the distinguishing badge of wedlock, so far as that social and highly commendable institution is known among those people. It answers, indeed, the same purpose as the plain gold ring worn by our fairer spouses.
After Kory-Kory’s explanation of the subject, I was for some time studiously respectful in the presence of all females thus distinguished, and never ventured to indulge in the slightest approach to flirtation with any of their number. Married women, to be sure!—I knew better than to offend them.
A further insight, however, into the peculiar domestic customs of the inmates of the valley did away in a measure with the severity of my scruples, and convinced me that I was deceived in some at least of my conclusions. A regular system of polygamy exists among the islanders; but of a most extraordinary nature,—a plurality of husbands, instead of wives! and this solitary fact speaks volumes for the gentle disposition of the male population.
Where else, indeed, could such a practice exist, even for a single day?—Imagine a revolution brought about in a Turkish seraglio, and the harem rendered the abode of bearded men; or conceive some beautiful woman in our own country running distracted at the sight of her numerous lovers murdering one another before her eyes, out of jealousy for the unequal distribution of her favours!—Heaven defend us from such a state of things!—We are scarcely amiable and forbearing enough to submit to it.
I was not able to learn what particular ceremony was observed in forming the marriage contract, but am inclined to think that it must have been of a very simple nature. Perhaps the mere ‘popping the question’, as it is termed with us, might have been followed by an immediate nuptial alliance. At any rate, I have more than one reason to believe that tedious courtships are unknown in the valley of Typee.
The males considerably outnumber the females. This holds true of many of the islands of Polynesia, although the reverse of what is the case in most civilized countries. The girls are first wooed and won, at a very tender age, by some stripling in the household in which they reside. This, however, is a mere frolic of the affections, and no formal engagement is contracted. By the time this first love has a little subsided, a second suitor presents himself, of graver years, and carries both boy and girl away to his own habitation. This disinterested and generous-hearted fellow now weds the young couple—marrying damsel and lover at the same time—and all three thenceforth live together as harmoniously as so many turtles. I have heard of some men who in civilized countries rashly marry large families with their wives, but had no idea that there was any place where people married supplementary husbands with them. Infidelity on either side is very rare. No man has more than one wife, and no wife of mature years has less than two husbands,—sometimes she has three, but such instances are not frequent. The marriage tie, whatever it may be, does not appear to be indissoluble; for separations occasionally happen. These, however, when they do take place, produce no unhappiness, and are preceded by no bickerings; for the simple reason, that an ill-used wife or a henpecked husband is not obliged to file a bill in Chancery to obtain a divorce. As nothing stands in the way of a separation, the matrimonial yoke sits easily and lightly, and a Typee wife lives on very pleasant and sociable terms with her husband. On the whole, wedlock, as known among these Typees, seems to be of a more distinct and enduring nature than is usually the case with barbarous people. A baneful promiscuous intercourse of the sexes is hereby avoided, and virtue, without being clamorously invoked, is, as it were, unconsciously practised.
The contrast exhibited between the Marquesas and other islands of the Pacific in this respect, is worthy of being noticed. At Tahiti the marriage tie was altogether unknown; and the relation of husband and wife, father and son, could hardly be said to exist. The Arreory Society—one of the most singular institutions that ever existed in any part of the world—spread universal licentiousness over the island. It was the voluptuous character of these people which rendered the disease introduced among them by De Bougainville’s ships, in 1768, doubly destructive. It visited them like a plague, sweeping them off by hundreds.
Notwithstanding the existence of wedlock among the Typees, the Scriptural injunction to increase and multiply seems to be but indifferently attended to. I never saw any of those large families in arithmetical or step-ladder progression which one often meets with at home. I never knew of more than two youngsters living together in the same home, and but seldom even that number. As for the women, it was very plain that the anxieties of the nursery but seldom disturbed the serenity of their souls; and they were never seen going about the valley with half a score of little ones tagging at their apron-strings, or rather at the bread-fruit-leaf they usually wore in the rear.
The ratio of increase among all the Polynesian nations is very small; and in some places as yet uncorrupted by intercourse with Europeans, the births would appear not very little to outnumber the deaths; the population in such instances remaining nearly the same for several successive generations, even upon those islands seldom or never desolated by wars, and among people with whom the crime of infanticide is altogether unknown. This would seem expressively ordained by Providence to prevent the overstocking of the islands with a race too indolent to cultivate the ground, and who, for that reason alone, would, by any considerable increase in their numbers, be exposed to the most deplorable misery. During the entire period of my stay in the valley of Typee, I never saw more than ten or twelve children under the age of six months, and only became aware of two births.
It is to the absence of the marriage tie that the late rapid decrease of the population of the Sandwich Islands and of Tahiti is in part to be ascribed. The vices and diseases introduced among these unhappy people annually swell the ordinary mortality of the islands, while, from the same cause, the originally small number of births is proportionally decreased. Thus the progress of the Hawaiians and Tahitians to utter extinction is accelerated in a sort of compound ratio.
I have before had occasion to remark, that I never saw any of the ordinary signs of a pace of sepulture in the valley, a circumstance which I attributed, at the time, to my living in a particular part of it, and being forbidden to extend my rambles to any considerable distance towards the sea. I have since thought it probable, however, that the Typees, either desirous of removing from their sight the evidences of mortality, or prompted by a taste for rural beauty, may have some charming cemetery situation in the shadowy recesses along the base of the mountains. At Nukuheva, two or three large quadrangular ‘pi-pis’, heavily flagged, enclosed with regular stone walls, and shaded over and almost hidden from view by the interlacing branches of enormous trees, were pointed out to me as burial-places. The bodies, I understood, were deposited in rude vaults beneath the flagging, and were suffered to remain there without being disinterred. Although nothing could be more strange and gloomy than the aspect of these places, where the lofty trees threw their dark shadows over rude blocks of stone, a stranger looking at them would have discerned none of the ordinary evidences of a place of sepulture.
During my stay in the valley, as none of its inmates were so accommodating as to die and be buried in order to gratify my curiosity with regard to their funeral rites, I was reluctantly obliged to remain in ignorance of them. As I have reason to believe, however, the observances of the Typees in these matters are the same with those of all the other tribes in the island, I will here relate a scene I chanced to witness at Nukuheva.
A young man had died, about daybreak, in a house near the beach. I had been sent ashore that morning, and saw a good deal of the preparations they were making for his obsequies. The body, neatly wrapped in a new white tappa, was laid out in an open shed of cocoanut boughs, upon a bier constructed of elastic bamboos ingeniously twisted together. This was supported about two feet from the ground, by large canes planted uprightly in the earth. Two females, of a dejected appearance, watched by its side, plaintively chanting and beating the air with large grass fans whitened with pipe-clay. In the dwelling-house adjoining a numerous company we assembled, and various articles of food were being prepared for consumption. Two or three individuals, distinguished by head-dresses of beautiful tappa, and wearing a great number of ornaments, appeared to officiate as masters of the ceremonies. By noon the entertainment had fairly begun and we were told that it would last during the whole of the two following days. With the exception of those who mourned by the corpse, every one seemed disposed to drown the sense of the late bereavement in convivial indulgence. The girls, decked out in their savage finery, danced; the old men chanted; the warriors smoked and chatted; and the young and lusty, of both sexes, feasted plentifully, and seemed to enjoy themselves as pleasantly as they could have done had it been a wedding.
The islanders understand the art of embalming, and practise it with such success that the bodies of their great chiefs are frequently preserved for many years in the very houses where they died. I saw three of these in my visit to the Bay of Tior. One was enveloped in immense folds of tappa, with only the face exposed, and hung erect against the side of the dwelling. The others were stretched out upon biers of bamboo, in open, elevated temples, which seemed consecrated to their memory. The heads of enemies killed in battle are invariably preserved and hung up as trophies in the house of the conqueror. I am not acquainted with the process which is in use, but believe that fumigation is the principal agency employed. All the remains which I saw presented the appearance of a ham after being suspended for some time in a smoky chimney.
But to return from the dead to the living. The late festival had drawn together, as I had every reason to believe, the whole population of the vale, and consequently I was enabled to make some estimate with regard to its numbers. I should imagine that there were about two thousand inhabitants in Typee; and no number could have been better adapted to the extent of the valley. The valley is some nine miles in length, and may average one in breadth; the houses being distributed at wide intervals throughout its whole extent, principally, however, towards the head of the vale. There are no villages; the houses stand here and there in the shadow of the groves, or are scattered along the banks of the winding stream; their golden-hued bamboo sides and gleaming white thatch forming a beautiful contrast to the perpetual verdure in which they are embowered. There are no roads of any kind in the valley. Nothing but a labyrinth of footpaths twisting and turning among the thickets without end.
The penalty of the Fall presses very lightly upon the valley of Typee; for, with the one solitary exception of striking a light, I scarcely saw any piece of work performed there which caused the sweat to stand upon a single brow. As for digging and delving for a livelihood, the thing is altogether unknown. Nature has planted the bread-fruit and the banana, and in her own good time she brings them to maturity, when the idle savage stretches forth his hand, and satisfies his appetite.
Ill-fated people! I shudder when I think of the change a few years will produce in their paradisaical abode; and probably when the most destructive vices, and the worst attendances on civilization, shall have driven all peace and happiness from the valley, the magnanimous French will proclaim to the world that the Marquesas Islands have been converted to Christianity! and this the Catholic world will doubtless consider as a glorious event. Heaven help the ‘Isles of the Sea’!—The sympathy which Christendom feels for them, has, alas! in too many instances proved their bane.
How little do some of these poor islanders comprehend when they look around them, that no inconsiderable part of their disasters originate in certain tea-party excitements, under the influence of which benevolent-looking gentlemen in white cravats solicit alms, and old ladies in spectacles, and young ladies in sober russet gowns, contribute sixpences towards the creation of a fund, the object of which is to ameliorate the spiritual condition of the Polynesians, but whose end has almost invariably been to accomplish their temporal destruction!
Let the savages be civilized, but civilize them with benefits, and not with evils; and let heathenism be destroyed, but not by destroying the heathen. The Anglo-Saxon hive have extirpated Paganism from the greater part of the North American continent; but with it they have likewise extirpated the greater portion of the Red race. Civilization is gradually sweeping from the earth the lingering vestiges of Paganism, and at the same time the shrinking forms of its unhappy worshippers.
Among the islands of Polynesia, no sooner are the images overturned, the temples demolished, and the idolators converted into NOMINAL Christians, that disease, vice, and premature death make their appearance. The depopulated land is then recruited from the rapacious, hordes of enlightened individuals who settle themselves within its borders, and clamorously announce the progress of the Truth. Neat villas, trim gardens, shaven lawns, spires, and cupolas arise, while the poor savage soon finds himself an interloper in the country of his fathers, and that too on the very site of the hut where he was born. The spontaneous fruits of the earth, which God in his wisdom had ordained for the support of the indolent natives, remorselessly seized upon and appropriated by the stranger, are devoured before the eyes of the starving inhabitants, or sent on board the numerous vessels which now touch at their shores.
When the famished wretches are cut off in this manner from their natural supplies, they are told by their benefactors to work and earn their support by the sweat of their brows! But to no fine gentleman born to hereditary opulence, does this manual labour come more unkindly than to the luxurious Indian when thus robbed of the bounty of heaven. Habituated to a life of indolence, he cannot and will not exert himself; and want, disease, and vice, all evils of foreign growth, soon terminate his miserable existence.
But what matters all this? Behold the glorious result!—The abominations of Paganism have given way to the pure rites of the Christian worship,—the ignorant savage has been supplanted by the refined European! Look at Honolulu, the metropolis of the Sandwich Islands!—A community of disinterested merchants, and devoted self-exiled heralds of the Cross, located on the very spot that twenty years ago was defiled by the presence of idolatry. What a subject for an eloquent Bible-meeting orator! Nor has such an opportunity for a display of missionary rhetoric been allowed to pass by unimproved!—But when these philanthropists send us such glowing accounts of one half of their labours, why does their modesty restrain them from publishing the other half of the good they have wrought?—Not until I visited Honolulu was I aware of the fact that the small remnant of the natives had been civilized into draught-horses; and evangelized into beasts of burden. But so it is. They have been literally broken into the traces, and are harnessed to the vehicles of their spiritual instructors like so many dumb brutes!
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Lest the slightest misconception should arise from anything thrown out in this chapter, or indeed in any other part of the volume, let me here observe that against the cause of missions in, the abstract no Christian can possibly be opposed: it is in truth a just and holy cause. But if the great end proposed by it be spiritual, the agency employed to accomplish that end is purely earthly; and, although the object in view be the achievement of much good, that agency may nevertheless be productive of evil. In short, missionary undertaking, however it may blessed of heaven, is in itself but human; and subject, like everything else, to errors and abuses. And have not errors and abuses crept into the most sacred places, and may there not be unworthy or incapable missionaries abroad, as well as ecclesiastics of similar character at home? May not the unworthiness or incapacity of those who assume apostolic functions upon the remote islands of the sea more easily escape detection by the world at large than if it were displayed in the heart of a city? An unwarranted confidence in the sanctity of its apostles—a proneness to regard them as incapable of guile—and an impatience of the least suspicion to their rectitude as men or Christians, have ever been prevailing faults in the Church. Nor is this to be wondered at: for subject as Christianity is to the assaults of unprincipled foes, we are naturally disposed to regard everything like an exposure of ecclesiastical misconduct as the offspring of malevolence or irreligious feeling. Not even this last consideration, however shall deter me from the honest expression of my sentiments.
There is something apparently wrong in the practical operations of the Sandwich Islands Mission. Those who from pure religious motives contribute to the support of this enterprise should take care to ascertain that their donations, flowing through many devious channels, at last effect their legitimate object, the conversion of the Hawaiians. I urge this not because I doubt the moral probity of those who disburse the funds, but because I know that they are not rightly applied. To read pathetic accounts of missionary hardships, and glowing descriptions of conversion, and baptisms, taking place beneath palm-trees, is one thing; and to go to the Sandwich Islands and see the missionaries dwelling in picturesque and prettily furnished coral-rock villas, whilst the miserable natives are committing all sorts of immorality around them, is quite another.
In justice to the missionaries, however, I will willingly admit, that where-ever evils may have resulted from their collective mismanagement of the business of the mission, and from the want of vital piety evinced by some of their number, still the present deplorable condition of the Sandwich Islands is by no means wholly chargeable against them. The demoralizing influence of a dissolute foreign population, and the frequent visits of all descriptions of vessels, have tended not a little to increase the evils alluded to. In a word, here, as in every case where civilization has in any way been introduced among those whom we call savages, she has scattered her vices, and withheld her blessings.
As wise a man as Shakespeare has said, that the bearer of evil tidings hath but a losing office; and so I suppose will it prove with me, in communicating to the trusting friends of the Hawiian Mission what has been disclosed in various portions of this narrative. I am persuaded, however, that as these disclosures will by their very nature attract attention, so they will lead to something which will not be without ultimate benefit to the cause of Christianity in the Sandwich Islands.
I have but one more thing to add in connection with this subject—those things which I have stated as facts will remain facts, in spite of whatever the bigoted or incredulous may say or write against them. My reflections, however, on those facts may not be free from error. If such be the case, I claim no further indulgence than should be conceded to every man whose object is to do good.