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KAI-KOUMOU
,
as
frequently
happens
among
the
Maories
,
joined
the
title
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
superstitious
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
god
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
passed
!
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
!
