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!

“And Mary? who has a right to strike her dead?” thought John, whose heart was broken.

Escape was clearly impossible. Ten warriors, armed to the teeth, kept watch at the door of Ware-Atoua.

The morning of February 13th arrived. No communication had taken place between the natives and the “tabooed” prisoners. A limited supply of provisions was in the house, which the unhappy inmates scarcely touched. Misery deadened the pangs of hunger. The day passed without change, and without hope; the funeral ceremonies of the dead chief would doubtless be the signal for their execution.

Although Glenarvan did not conceal from himself the probability that Kai-Koumou had given up all idea of exchange, the Major still cherished a spark of hope.

“Who knows,” said he, as he reminded Glenarvan of the effect produced on the chief by the death of Kara-Tete —“who knows but that Kai-Koumou, in his heart, is very much obliged to you?”

But even McNabbs’ remarks failed to awaken hope in Glenarvan’s mind. The next day passed without any appearance of preparation for their punishment; and this was the reason of the delay.

The Maories believe that for three days after death the soul inhabits the body, and therefore, for three times twenty-four hours, the corpse remains unburied. This custom was rigorously observed. Till February 15th the “pah” was deserted.

John Mangles, hoisted on Wilson’s shoulders, frequently reconnoitered the outer defences. Not a single native was visible; only the watchful sentinels relieving guard at the door of the Ware-Atoua.

But on the third day the huts opened; all the savages, men, women, and children, in all several hundred Maories, assembled in the “pah,” silent and calm.

Kai-Koumou came out of his house, and surrounded by the principal chiefs of his tribe, he took his stand on a mound some feet above the level, in the center of the enclosure. The crowd of natives formed in a half circle some distance off, in dead silence.

At a sign from Kai-Koumou, a warrior bent his steps toward Ware-Atoua.

“Remember,” said Lady Helena to her husband. Glenarvan pressed her to his heart, and Mary Grant went closer to John Mangles, and said hurriedly:

“Lord and Lady Glenarvan cannot but think if a wife may claim death at her husband’s hands, to escape a shameful life, a betrothed wife may claim death at the hands of her betrothed husband, to escape the same fate. John! at this last moment I ask you, have we not long been betrothed to each other in our secret hearts? May I rely on you, as Lady Helena relies on Lord Glenarvan?”

“Mary!” cried the young captain in his despair. “Ah! dear Mary —”

The mat was lifted, and the captives led to Kai-Koumou; the two women were resigned to their fate; the men dissembled their sufferings with superhuman effort.

They arrived in the presence of the Maori chief.

“You killed Kara-Tete,” said he to Glenarvan.

“I did,” answered Glenarvan.

“You die to-morrow at sunrise.”

“Alone?” asked Glenarvan, with a beating heart.

“Oh! if our Tohonga’s life was not more precious than yours!” exclaimed Kai-Koumou, with a ferocious expression of regret.

At this moment there was a commotion among the natives. Glenarvan looked quickly around; the crowd made way, and a warrior appeared heated by running, and sinking with fatigue.

Kai-Koumou, as soon as he saw him, said in English, evidently for the benefit of the captives:

“You come from the camp of the Pakekas?”

“Yes,” answered the Maori.

“You have seen the prisoner, our Tohonga?”

“I have seen him.”

“Alive?”

“Dead! English have shot him.”

It was all over with Glenarvan and his companions.

“All!” cried Kai-Koumou; “you all die to-morrow at daybreak.”

Punishment fell on all indiscriminately. Lady Helena and Mary Grant were grateful to Heaven for the boon.

The captives were not taken back to Ware-Atoua. They were destined to attend the obsequies of the chief and the bloody rites that accompanied them. A guard of natives conducted them to the foot of an immense kauri, and t............