Hawaii - Jeff Campbell [174]
Both of Cook’S visits coincided with the annual makahiki, a four-month period when all warfare and heavy work was suspended to pay homage to Lono – the god of agriculture and peace – so Lono could fertilize the land. Makahiki was marked by an islandwide procession to collect the chief’S annual tribute, which set off celebrations, sexual freedom and games.
Cook’S welcome in Kealakekua Bay was spectacular: over 1000 canoes surrounded his ships, with 9000 more people on shore. Cook wrote in his journal, ‘I had nowhere in the course of my voyages seen so numerous a body of people assembled in one place.’
Once landed, Cook was treated with supreme deference and led by a wizened kahuna (priest) through clearly religious ceremonies. The supposition has long been that Hawaiians regarded Cook as Lono incarnate, fulfilling prophecies Lono would one day return. This view is now vigorously disputed – on the grounds that Hawaiians could distinguish between gods and men. Instead, Cook was being feted as any ruling chief would be.
Either way, the Hawaiians threw huge celebrations and gave Cook and his men overwhelming offerings of food. The Hawaiians also bartered for goods – particularly for metals, which they’d never seen before. Though Cook tried to keep his sailors from having sex with Hawaiian women – from past experience he knew it spread deadly venereal disease – he failed utterly and gave up: Hawaiian women flocked to the boats, having sex freely and frequently in exchange for nails. Officers wrote that sailors would have pulled the ships apart if not stopped.
On February 4, restocked and ready to go, Cook departed Kealakekua Bay. But only a short way north, he encountered a huge storm, and the Resolution broke a foremast. Unable to continue, Cook returned to the safety of Kealakekua Bay on February 11.
This time, no canoes rowed out in greeting. Chief Kalaniopu′u, nonplussed by Cook’S return, seemed to indicate he’d worn out his welcome. For one, supplying Cook had already depleted the Hawaiians supplies of food, and they had little left to give. But also, the makahiki season had now ended; the party was over.
As Hawaiian generosity decreased, petty thefts increased; insults and suspicion replaced politeness on both sides. After a cutter (rowboat) was stolen, an agitated Cook ordered a blockade of Kealakekua Bay and decided to take chief Kalaniopu′u hostage until the boat was returned, a tactic that had worked well for him on other islands.
At dawn, Cook woke up Kalaniopu′u and, as a ruse, convinced him to come to the Resolution to resolve their disputes. But as they walked to shore, Kalaniopu′u received word that sailors had shot and killed a lower chief attempting to exit the bay in his canoe. At this, Kalaniopu′u apparently sat and refused to continue, as a large angry crowd gathered.
Thinking to frighten the Hawaiians, Cook fired his pistol, killing one of the chief’S bodyguards. Incensed, the Hawaiians attacked. In the deadly melee, Captain Cook was stabbed with a dagger (made from metal from his own ship) and clubbed to death.
Cook’S death stunned both sides and ended the battle. In the days afterward, the Hawaiians took Cook’S body and dismembered it in the custom reserved for high chiefs. The Englishmen demanded Cook’S body back, and in a spasm of gruesome violence torched homes and slaughtered anyone – women and children included. Eventually, the Hawaiians returned some bits and pieces – a partial skull, hands and feet – which the Englishmen buried at sea, as per naval tradition. However, the Hawaiians kept the bones – like femurs – that held the most mana (spiritual essence).
According to legend, for years afterward Cook remained part of the annual temple-to-temple makahiki procession, with priests carrying his dried bones in a red feather–covered wicker basket.
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HIKING
To snorkel Kealakekua Bay’S Ka′awaloa Cove without