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1 occurrence of roughing it
[Clear Hits]


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1 occurrence of roughing it
[Clear Hits]




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 “hulahula”
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:


Royal School. Kawaiahao School. Roman Catholic School. Miæmæ 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 Private Lands of Her late Royal Highness.


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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.

Escort Hawaiian Cavalry.

Large Kahilis.

Small Kahilis.

Pall Bearers.


Escort Hawaiian Cavalry.

Large Kahilis.[1]

Small Kahilis.

Pall Bearers.

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. I. 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.


Page 492



[Description: 504EAF. Page 492. In-line image of a funeral procession featuring lots of people on horseback walking along a road.]

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


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were to avoid “crowding” him (although there was room enough in the door
way 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 lappel of his coat. He remained
at the door a half hour, and occasionally gave an order to the men who were erecting
the kahilis 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 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


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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[2] 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,[3]
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.'


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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.'[4] 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

“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

“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


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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

“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 stick 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

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


Page 497
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.


Ranks of long-handled mops made of gaudy feathers—sacred to royalty. They
are stuck in the ground around the tomb and left there.


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.


It was deemed pollution to eat in the same hut a person slept in—the fact
that the patient was dying could not modify the rigid etiquette.


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.]