ALTHOUGH I HAD BEEN BAFFLED in my attempts to learn the origin of the Feast of Calabashes, yet it seemed very plain to me that it was principally, if not wholly, of a religious character. As a religious solemnity, however, it had not at all corresponded with the horrible descriptions of Polynesian worship which we have received in some published narratives, and especially in those accounts of the evangelized islands with which the missionaries have favored us. Did not the sacred character of these persons render the purity of their intentions unquestionable, I should certainly be led to suppose that they had exaggerated the evils of Paganism, in order to enhance the merit of their own disinterested labors.
In a certain work incidentally treating of the ‘Washington, or Northern Marquesas Islands,’ I have seen the frequent immolation of human victims upon the altars of their gods, positively and repeatedly charged upon the inhabitants. The same work gives also a rather minute account of their religion,—enumerates a great many of their superstitions,—and makes known the particular designations of numerous orders of the priesthood. One would almost imagine from the long list that is given of cannibal primates, bishops, archdeacons, prebendaries, and other inferior ecclesiastics, that the sacerdotal order far outnumbered the rest of the population, and that the poor natives were more severely priest-ridden than even the inhabitants of the papal states. These accounts are likewise calculated to leave upon the reader’s mind an impression that human victims are daily cooked and served up upon the altars; that heathenish cruelties of every description are continually practised; and that these ignorant Pagans are in a state of the extremest wretchedness in consequence of the grossness of their superstitions. Be it observed, however, that all this information is given by a man who, according to his own statement, was only at one of the islands and remained there but two weeks, sleeping every night on board his ship, and taking little kid-glove excursions ashore in the day-time, attended by an armed party.
Now, all I can say is, that in all my excursions through the valley of Typee, I never saw any of these alleged enormities. If any of them are practised upon the Marquesas Islands they must certainly have come to my knowledge while living for months with a tribe of savages, wholly unchanged from their original primitive condition, and reputed the most ferocious in the South Seas.
The fact is, that there is a vast deal of unintentional humbuggery in some of the accounts we have from scientific men concerning the religious institutions of Polynesia. These learned tourists generally obtain the greater part of their information from the retired old South-Sea rovers, who have domesticated themselves among the barbarous tribes of the Pacific. Jack, who has long been accustomed to the long-bow, and to spin tough yarns on a ship’s forecastle, invariably officiates as showman of the island on which he has settled, and having mastered a few dozen words of the language, is supposed to know all about the people who speak it. A natural desire to make himself of consequence in the eyes of the strangers, prompts him to lay claim to a much greater knowledge of such matters than he actually possesses. In reply to incessant queries, he communicates not only all he knows but a good deal more, and if there be any information deficient still he is at no loss to supply it. The avidity with which his anecdotes are noted down tickles his vanity, and his powers of invention increase with the credulity of his auditors. He knows just the sort of information wanted, and furnishes it to any extent.
This is not a supposed case; I have met with several individuals like the one described, and I have been present at two or three of their interviews with strangers.
Now, when the scientific voyager arrives at home with his collection of wonders, he attempts, perhaps, to give a description of some of the strange people he has been visiting. Instead of representing them as a community of lusty savages, who are leading a merry, idle, innocent life, he enters into a very circumstantial and learned narrative of certain unaccountable superstitions and practices, about which he knows as little as the islanders do themselves. Having had little time, and scarcely any opportunity to become acquainted with the customs he pretends to describe, he writes them down one after another in an off-hand, haphazard style; and were the book thus produced to be translated into the tongue of the people of whom it purports to give the history, it would appear quite as wonderful to them as it does to the American public, and much more improbable.
For my own part, I am free to confess my almost entire inability to gratify any curiosity that may be felt with regard to the theology of the valley. I doubt whether the inhabitants themselves could do so. They are either too lazy or too sensible to worry themselves about abstract points of religious belief. While I was among them they never held any synods or councils to settle the principles of their faith by agitating them. An unbounded liberty of conscience seemed to prevail. Those who pleased to do so were allowed to repose implicit faith in an ill-favored god with a large bottle nose and fat shapeless arms crossed upon his breast; whilst others worshipped an image which, having no likeness either in heaven or on earth, could hardly be called an idol. As the islanders always maintained a discreet reserve, with regard to my own peculiar views on religion, I thought it would be excessively ill-bred in me to pry into theirs.
But, although my knowledge of the religious faith of the Typees was unavoidably limited, one of their superstitious observances with which I became acquainted interested me greatly.
In one of the most secluded portions of the valley within a stone’s cast of Fayaway’s lake—for so I christened the scene of our island yachting—and hard by a growth of palms, which stood ranged in order along both banks of the stream, waving their green arms as if to do honor to its passage, was the mausoleum of a deceased warrior chief. Like all the other edifices of any note, it was raised upon a small pi-pi of stones, which, being of unusual height, was a conspicuous object from a distance. A light thatching of bleached palmetto leaves hung over it like a self-supported canopy; for it was not until you came very near that you saw it was supported by four slender columns of bamboo rising at each corner to a little more than the height of a man. A clear area of a few yards surrounded the pi-pi, and was enclosed by four trunks of cocoa-nut trees resting at the angles on massive blocks of stone. The place was sacred. The sign of the inscrutable taboo was seen in the shape of a mystic roll of white tappa, suspended by a twisted cord of the same material from the top of a slight pole planted within the enclosure.* The sanctity of the spot appeared never to have been violated. The stillness of the grave was there, and the calm solitude around was beautiful and touching. The soft shadows of those lofty palm-trees!—I can see them now—hanging over the little temple, as if to keep out the intrusive sun.
On all sides as you approached this silent spot you caught sight of the dead chief’s effigy, seated in the stern of a canoe, which was raised on a light frame a few inches above the level of the pi-pi. The canoe was about seven feet in length; of a rich, dark colored wood, handsomely carved and adorned in many places with variegated bindings of stained sinnate, into which were ingeniously wrought a number of sparkling sea-shells, and a belt of the same shells ran all round it. The body of the figure—of whatever material it might have been made—was effectually concealed in a heavy robe of brown tappa, revealing only the hands and head; the latter skilfully carved in wood, and surmounted by a superb arch of plumes. These plumes, in the subdued and gentle gales which found access to this sequestered spot, were never for one moment at rest, but kept nodding and waving over the chief’s brow. The long leaves of the palmetto drooped over the eaves, and through them you saw the warrior holding his paddle with both hands in the act of rowing, leaning forward and inclining his head, as if eager to hurry on his voyage. Glaring at him for ever, and face to face, was a polished human skull, which crowned the prow of the canoe. The spectral figure-head, reversed in its position, glancing backwards, seemed to mock the impatient attitude of the warrior.
When I first visited this singular place with Kory-Kory, he told me—or at least I so understood him—that the chief was paddling his way to the realms of bliss, and bread-fruit—the Polynesian heaven—where every moment the bread-fruit trees dropped their ripened spheres to the ground, and where there was no end to the cocoa-nuts and bananas: there they reposed through the livelong eternity upon mats much finer than those of Typee; and every day bathed their glowing limbs in rivers of cocoa-nut oil. In that happy land there were plenty of plumes and feathers, and boars’-tusks and sperm-whale teeth, far preferable to all the shining trinkets and gay tappa of the white men; and, best of all, women far lovelier than the daughters of earth were there in abundance. “A very pleasant place,” Kory-Kory said it was; “but after all, not much pleasanter, he thought, than Typee.” “Did he not then,” I asked him, “wish to accompany the warrior?” “Oh, no: he was very happy where he was; but supposed that some time or other he would go in his own canoe.”
Thus far, I think, I clearly comprehended Kory-Kory. But there was a singular expression he made use of at the time, enforced by as singular a gesture, the meaning of which I would have given much to penetrate. I am inclined to believe it must have been a proverb he uttered; for I afterwards heard him repeat the same words several times, and in what appeared to me to be a somewhat similar sense. Indeed, Kory-Kory had a great variety of short, smart-sounding sentences, with which he frequently enlivened his discourse; and he introduced them with an air which plainly intimated, that, in his opinion, they settled the matter in question, whatever it might be.
Could it have been then, that when I asked him whether he desired to go to this heaven of bread-fruit, cocoa-nuts, and young ladies, which he had been describing, he answered by saying something equivalent to our old adage—“A bird in the hand is worth two in the bush?”—if he did, Kory-Kory was a discreet and sensible fellow, and I cannot sufficiently admire his shrewdness.
Whenever in the course of my rambles through the valley I happened to be near the chief’s mausoleum, I always turned aside to visit it. The place had a peculiar charm for me; I hardly know why; but so it was. As I leaned over the railing and gazed upon the strange effigy and watched the play of the feathery head-dress, stirred by the same breeze which in low tones breathed amidst the lofty palm-trees, I loved to yield myself up to the fanciful superstition of the islanders, and could almost believe that the grim warrior was bound heavenward. In this mood when I turned to depart, I bade him “God speed, and a pleasant voyage.” Aye, paddle away, brave chieftain, to the land of spirits! To the material eye thou makest but little progress; but with the eye of faith, I see thy canoe cleaving the bright waves, which die away on those dimly looming shores of Paradise.
This strange superstition affords another evidence of the fact, that however ignorant man may be, he still feels within him his immortal spirit yearning after the unknown future.
Although the religious theories of the islands were a complete mystery to me, their practical every-day operation could not be concealed. I frequently passed the little temples reposing in the shadows of the taboo groves and beheld the offerings—mouldy fruit spread out upon a rude altar, or hanging in half-decayed baskets around some uncouth jolly-looking image; I was present during the continuance of the festival; I daily beheld the grinning idols marshalled rank and file in the Hoolah Hoolah ground, and was often in the habit of meeting those whom I supposed to be the priests. But the temples seemed abandoned to solitude; the festival had been nothing more than a jovial mingling of the tribe; the idols were quite as harmless as any other logs of wood; and the priests were the merriest dogs in the valley.
In fact religious affairs in Typee were at a very low ebb: all such matters sat very lightly upon the thoughtless inhabitants; and, in the celebration of many of their strange rites, they appeared merely to seek a sort of childish amusement.
A curious evidence of this was given in a remarkable ceremony in which I frequently saw Mehevi and several other chiefs and warriors of note take part; but never a single female.
Among those whom I looked upon as forming the priesthood of the valley, there was one in particular who often attracted my notice, and whom I could not help regarding as the head of the order. He was a noble looking man, in the prime of his life, and of a most benignant aspect. The authority this man, whose name was Kolory, seemed to exercise over the rest, the episcopal part he took in the Feast of Calabashes, his sleek and complacent appearance, the mystic characters which were tattooed upon his chest, and above all the mitre he frequently wore, in the shape of a towering head-dress, consisting of part of a cocoa-nut branch, the stalk planted uprightly on his brow, and the leaflets gathered together and passed round the temples and behind the ears, all these pointed him out as Lord Primate of Typee. Kolory was a sort of Knight Templar—a soldier-priest; for he often wore the dress of a Marquesan warrior, and always carried a long spear, which, instead of terminating in a paddle at the lower end, after the general fashion of these weapons, was curved into a heathenish-looking little image. This instrument, however, might perhaps have been emblematic of his double functions. With one end in carnal combat he transfixed the enemies of his tribe; and with the other as a pastoral crook he kept in order his spiritual flock. But this is not all I have to say about Kolory. His martial grace very often carried about with him what seemed to me the half of a broken war-club. It was swathed round with ragged bits of white tappa, and the upper part, which was intended to represent a human head, was embellished with a strip of scarlet cloth of European manufacture. It required little observation to discover that this strange object was revered as a god. By the side of the big and lusty images standing sentinel over the altars of the Hoolah Hoolah ground, it seemed a mere pigmy in tatters. But appearances all the world over are deceptive. Little men are sometimes very potent, and rags sometimes cover very extensive pretensions. In fact, this funny little image was the “crack” god of the island; lording it over all the wooden lubbers who looked so grim and dreadful; its name was Moa Artua.* And it was in honor of Moa Artua, and for the entertainment of those who believe in him, that the curious ceremony I am about to describe was observed.
Mehevi and the chieftains of the Ti have just risen from their noontide slumbers. There are no affairs of state to dispose of; and having eaten two or three breakfasts in the course of the morning, the magnates of the valley feel no appetite as yet for dinner. How are their leisure moments to be occupied? They smoke, they chat, and at last one of their number makes a proposition to the rest, who joyfully acquiescing, he darts out of the house, leaps from the pi-pi, and disappears in the grove. Soon you see him returning with Kolory, who bears the god Moa Artua in his arms, and carries in one hand a small trough, hollowed out in the likeness of a canoe. The priest comes along dandling his charge as if it were a lachrymose infant he was endeavoring to put into a good humor. Presently, entering the Ti, he seats himself on the mats as composedly as a juggler about to perform his sleight-of-hand tricks; and with the chiefs disposed in a circle around him, commences his ceremony.
In the first place he gives Moa Artua an affectionate hug, then caressingly lays him to his breast, and, finally, whispers something in his ear; the rest of the company listening eagerly for a reply. But the baby-god is deaf or dumb,—perhaps both, for never a word does he utter. At last Kolory speaks a little louder, and soon growing angry, comes boldly out with what he has to say and bawls to him. He put me in mind of a choleric fellow, who, after trying in vain to communicate a secret to a deaf man, all at once flies into a passion and screams it out so that every one may hear. Still Moa Artua remains as quiet as ever; and Kolory, seemingly losing his temper, fetches him a box over the head, strips him of his tappa and red cloth, and laying him in a state of nudity in the little trough, covers him from sight. At this proceeding all present loudly applaud and signify their approval by uttering the adjective “motarkee” with violent emphasis. Kolory, however, is so desirous his conduct should meet with unqualified approbation, that he inquires of each individual separately whether, under existing circumstances, he has not done perfectly right in shutting up Moa Artua. The invariable response is “Aa, Aa” (yes, yes), repeated over again and again in a manner which ought to quiet the scruples of the most conscientious. After a few moments Kolory brings forth his doll again, and while arraying it very carefully in the tappa and red cloth, alternately fondles and chides it. The toilet being completed, he once more speaks to it aloud. The whole company hereupon show the greatest interest; while the priest holding Moa Artua to his ear interprets to them what he pretends the god is confidentially communicating to him. Some items of intelligence appear to tickle all present amazingly; for one claps his hands in a rapture; another shouts with merriment; and a third leaps to his feet and capers about like a madman.
What under the sun Moa Artua on these occasions had to say to Kolory I never could find out; but I could not help thinking that the former showed a sad want of spirit in being disciplined into making those disclosures, which at first he seemed bent on withholding. Whether the priest honestly interpreted what he believed the divinity said to him, or whether he was not all the while guilty of a vile humbug, I shall not presume to decide. At any rate, whatever as coming from the god was imparted to those present seemed to be generally of a complimentary nature: a fact which illustrates the sagacity of Kolory, or else the time-serving disposition of this hardly used deity.
Moa Artua having nothing more to say, his bearer goes to nursing him again, in which occupation, however, he is soon interrupted by a question put by one of the warriors to the god. Kolory hereupon snatches it up to his ear again, and after listening attentively, once more officiates as the organ of communication. A multitude of questions and answers having passed between the parties, much to the satisfaction of those who propose them, the god is put tenderly to bed in the trough, and the whole company unite in a long chaunt, led off by Kolory. This ended, the ceremony is over; the chiefs rise to their feet in high good humor, and my Lord Archbishop, after chatting awhile, and regaling himself with a whiff or two from a pipe of tobacco, tucks the canoe under his arm and marches off with it.
The whole of these proceedings were like those of a parcel of children playing with dolls and baby houses.
For a youngster scarcely ten inches high, and with so few early advantages as he doubtless had had, Moa Artua was certainly a precocious little fellow if he really said all that was imputed to him; but for what reason this poor devil of a deity, thus cuffed about, cajoled and shut up in a box, was held in greater estimation than the full-grown and dignified personages of the Taboo Groves, I cannot divine. And yet Mehevi, and other chiefs of unquestionable veracity—to say nothing of the Primate himself—assured me over and over again that Moa Artua was the tutelary deity of Typee, and was more to be held in honor than a whole battalion of the clumsy idols in the Hoolah Hoolah grounds. Kory-Kory—who seemed to have devoted considerable attention to the study of theology, as he knew the names of all the graven images in the valley, and often repeated them over to me—likewise entertained some rather enlarged ideas with regard to the character and pretensions of Moa Artua. He once gave me to understand, with a gesture there was no misconceiving, that if he (Moa Artua) were so minded, he could cause a cocoa-nut tree to sprout out of his (Kory-Kory’s) head; and that it would be the easiest thing in life for him (Moa Artua) to take the whole island of Nukuheva in his mouth and dive down to the bottom of the sea with it.
But in sober seriousness, I hardly knew what to make of the religion of the valley. There was nothing that so much perplexed the illustrious Cook, in his intercourse with the South Sea islanders, as their sacred rites. Although this prince of navigators was in many instances assisted by interpreters in the prosecution of his researches, he still frankly acknowledges that he was at a loss to obtain anything like a clear insight into the puzzling arcana of their faith. A similar admission has been made by other eminent voyagers: by Carteret, Byron, Kotzebue, and Vancouver.
For my own part, although hardly a day passed while I remained upon the island that I did not witness some religious ceremony or other, it was very much like seeing a parcel of “Freemasons” making secret signs to each other; I saw everything, but could comprehend nothing.
On the whole, I am inclined to believe, that the islanders in the Pacific have no fixed and definite ideas whatever on the subject of religion. I am persuaded that Kolory himself would be effectually posed were he called upon to draw up the articles of his faith and pronounce the creed by which he hoped to be saved. In truth, the Typees, so far as their actions evince, submitted to no laws human or divine—always excepting the thrice mysterious taboo. The “independent electors” of the valley were not to be brow-beaten by chiefs, priests, idols, or devils. As for the luckless idols, they received more hard knocks than supplications. I do not wonder that some of them looked so grim, and stood so bolt upright as if fearful of looking to the right or the left lest they should give any one offence. The fact is, they had to carry themselves “pretty straight,” or suffer the consequences. Their worshippers were such a precious set of fickle-minded and irreverent heathens, that there was no telling when they might topple one of them over, break it to pieces, and making a fire with it on the very altar itself, fall to roasting the offerings of bread-fruit, and eat them in spite of its teeth.
In how little reverence these unfortunate deities were held by the natives was on one occasion most convincingly proved to me.—Walking with Kory-Kory through the deepest recesses of the groves, I perceived a curious looking image, about six feet in height, which originally had been placed upright against a low pi-pi, surmounted by a ruinous bamboo temple, but having become fatigued and weak in the knees, was now carelessly leaning against it. The idol was partly concealed by the foliage of a tree which stood near, and whose leafy boughs drooped over the pile of stones, as if to protect the rude fane from the decay to which it was rapidly hastening. The image itself was nothing more than a grotesquely shaped log, carved in the likeness of a portly naked man with the arms clasped over the head, the jaws thrown wide apart, and its thick shapeless legs bowed into an arch. It was much decayed. The lower part was overgrown with a bright silky moss. Thin spears of grass sprouted from the distended mouth and fringed the outline of the head and arms. His god-ship had literally attained a green old age. All its prominent points were bruised and battered, or entirely rotted away. The nose had taken its departure, and from the general appearance of the head it might have been supposed that the wooden divinity, in despair at the neglect of its worshippers, had been trying to beat its own brains out against the surrounding trees.
I drew near to inspect more closely this strange object of idolatry; but halted reverently at the distance of two or three paces, out of regard to the religious prejudices of my valet. As soon, however, as Kory-Kory perceived that I was in one of my inquiring, scientific moods, to my astonishment, he sprang to the side of the idol, and pushing it away from the stones against which it rested, endeavored to make it stand upon its legs. But the divinity had lost the use of them altogether; and while Kory-Kory was trying to prop it up, by placing a stick between it and the pi-pi, the monster fell clumsily to the ground, and would infallibly have broken its neck had not Kory-Kory providentially broken its fall by receiving its whole weight on his own half-crushed back. I never saw the honest fellow in such a rage before. He leaped furiously to his feet, and seizing the stick, began beating the poor image: every moment or two pausing and talking to it in the most violent manner, as if upbraiding it for the accident. When his indignation had subsided a little he whirled the idol about most profanely, so as to give me an opportunity of examining it on all sides. I am quite sure I never should have presumed to have taken such liberties with the god myself, and I was not a little shocked at Kory-Kory’s impiety.
This anecdote speaks for itself. When one of the inferior order of natives could show such contempt for a venerable and decrepit God of the Groves, what the state of religion must be among the people in general is easily to be imagined. In truth, I regard the Typees as a back-slidden generation. They are sunk in religious sloth, and require a spiritual revival. A long prosperity of bread-fruit and cocoa-nuts has rendered them remiss in the performance of their higher obligations. The wood-rot malady is spreading among the idols—the fruit upon their altars is becoming offensive—the temples themselves need re-thatching—the tattooed clergy are altogether too light-hearted and lazy—and their flocks are going astray.