An evil smile relaxed his lips for a moment; then he controlled himself, and in a voice of ill-concealed anger:

"Do you hope to deceive Kai-Koumou with lying words, accursed Pakeka? Can not the eyes of Kai-Koumou read hearts?"

And pointing to Lady Helena: "That is your wife?" he said.

"No! mine!" exclaimed Kara-Tete.

And then pushing his prisoners aside, he laid his hand on the shoulder of Lady Helena, who turned pale at his touch.

"Edward!" cried the unfortunate woman in terror.

Glenarvan, without a word, raised his arm, a shot! and Kara-Tete fell at his feet.

The sound brought a crowd of natives to the spot. A hundred arms were ready, and Glenarvan's revolver was snatched from him.

Kai-Koumou glanced at Glenarvan with a curious expression: then with one hand protecting Glenarvan, with the other he waved off the crowd who were rushing on the party.

At last his voice was heard above the tumult.

"Taboo! Taboo!" he shouted.

At that word the crowd stood still before Glenarvan and his companions, who for the time were preserved by a supernatural influence.

A few minutes after they were re-conducted to Ware-Atoua, which was their prison. But Robert Grant and Paganel were not with them.

CHAPTER XI THE CHIEF'S FUNERAL

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.