Roughing It by Mark Twain (large screen ebook reader .txt) 📕

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 fishhooks 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 bygone 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 tabu18 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,19 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