Solstice, or any other time of the year. Strongly bent was Hivohitee upon humbling their supercilious pretensions.
Besides, was he not accounted a great god in the land? supreme? having power of life and death? essaying the deposition of kings? and dwelling in moody state, all by himself, in the goodliest island of Mardi? Though here, be it said, that his assumptions of temporal supremacy were but seldom made good by express interference with the secular concerns of the neighboring monarchs; who, by force of arms, were too apt to argue against his claims to authority; however, in theory, they bowed to it. And now, for the genealogy of Hivohitee; for eighteen hundred and forty-seven Hivohitees were alleged to have gone before him. He came in a right line from the divine Hivohitee I.: the original grantee of the empire of men’s souls and the first swayer of a crosier. The present Pontiff’s descent was unquestionable; his dignity having been transmitted through none but heirs male; the whole procession of High Priests being the fruit of successive marriages between uterine brother and sister. A conjunction deemed incestuous in some lands; but, here, held the only fit channel for the pure transmission of elevated rank.
Added to the hereditary appellation, Hivohitee, which simply denoted the sacerdotal station of the Pontiffs, and was but seldom employed in current discourse, they were individualized by a distinctive name, bestowed upon them at birth. And the degree of consideration in which they were held, may be inferred from the fact, that during the lifetime of a Pontiff, the leading sound in his name was banned to ordinary uses. Whence, at every new accession to the archiepiscopal throne, it came to pass, that multitudes of words and phrases were either essentially modified, or wholly dropped. Wherefore, the language of Maramma was incessantly fluctuating; and had become so full of jargonings, that the birds in the groves were greatly puzzled; not knowing where lay the virtue of sounds, so incoherent.
And, in a good measure, this held true of all tongues spoken throughout the Archipelago; the birds marveling at mankind, and mankind at the birds; wondering how they could continually sing; when, for all man knew to the contrary, it was impossible they could be holding intelligent discourse. And thus, though for thousands of years, men and birds had been dwelling together in Mardi, they remained wholly ignorant of each other’s secrets; the Islander regarding the fowl as a senseless songster, forever in the clouds; and the fowl him, as a screeching crane, destitute of pinions and lofty aspirations.
Over and above numerous other miraculous powers imputed to the Pontiffs as spiritual potentates, there was ascribed to them one special privilege of a secular nature: that of healing with a touch the bites of the ravenous sharks, swarming throughout the lagoon. With these they were supposed to be upon the most friendly terms; according to popular accounts, sociably bathing with them in the sea; permitting them to rub their noses against their priestly thighs; playfully mouthing their hands, with all their tiers of teeth.
At the ordination of a Pontiff, the ceremony was not deemed complete, until embarking in his barge, he was saluted High Priest by three sharks drawing near; with teeth turned up, swimming beside his canoe.
These monsters were deified in Maramma; had altars there; it was deemed worse than homicide to kill one. “And what if they destroy human life?” say the Islanders, “are they not sacred?”
Now many more wonderful things were related touching Hivohitee; and though one could not but doubt the validity of many prerogatives ascribed to him, it was nevertheless hard to do otherwise, than entertain for the Pontiff that sort of profound consideration, which all render to those who indisputably possess the power of quenching human life with a wish.
CHAPTER 5
THEY VISIT THE GREAT MORAI
As garrulous guide to the party, Braid–Beard soon brought us nigh the great Morai of Maramma, the burial-place of the Pontiffs, and a rural promenade, for certain idols there inhabiting.
Our way now led through the bed of a shallow water-course; Mohi observing, as we went, that our feet were being washed at every step; whereas, to tread the dusty earth would be to desecrate the holy Morai, by transferring thereto, the base soil of less sacred ground.
Here and there, thatched arbors were thrown over the stream, for the accommodation of devotees; who, in these consecrated waters, issuing from a spring in the Morai, bathed their garments, that long life might ensue. Yet, as Braid–Beard assured us, sometimes it happened, that divers feeble old men zealously donning their raiment immediately after immersion became afflicted with rheumatics; and instances were related of their falling down dead, in this their pursuit of longevity.
Coming to the Morai, we found it inclosed by a wall; and while the rest were surmounting it, Mohi was busily engaged in the apparently childish occupation of collecting pebbles. Of these, however, to our no small surprise, he presently made use, by irreverently throwing them at all objects to which he was desirous of directing attention. In this manner, was pointed out a black boar’s head, suspended from a bough. Full twenty of these sentries were on post in the neighboring trees.
Proceeding, we came to a hillock of bone-dry sand, resting upon the otherwise loamy soil. Possessing a secret, preservative virtue, this sand had, ages ago, been brought from a distant land, to furnish a sepulcher for the Pontiffs; who here, side by side, and sire by son, slumbered all peacefully in the fellowship of the grave. Mohi declared, that were the sepulcher to be opened, it would be the resurrection of the whole line of High Priests. “But a resurrection of bones, after all,” said Babbalanja, ever osseous in his allusions to the departed.
Passing on, we came to a number of Runic-looking stones, all over hieroglyphical inscriptions, and placed round an elliptical aperture; where welled up the sacred spring of the Morai, clear as crystal, and showing through its waters, two tiers of sharp, tusk-like stones; the mouth of Oro, so called; and it was held, that if any secular hand should be immersed in the spring, straight upon it those stony jaws would close.
We next came to a large image of a dark-hued stone, representing a burly man, with an overgrown head, and abdomen hollowed out, and open for inspection; therein, were relics of bones. Before this image we paused. And whether or no it was Mohi’s purpose to make us tourists quake with his recitals, his revelations were far from agreeable. At certain seasons, human beings were offered to the idol, which being an epicure in the matter of sacrifices, would accept of no ordinary fare. To insure his digestion, all indirect routes to the interior were avoided; the sacrifices being packed in the ventricle itself.
Near to this image of Doleema, so called, a solitary forest-tree was pointed out; leafless and dead to the core. But from its boughs hang numerous baskets, brimming over with melons, grapes, and guavas. And daily these baskets were replenished.
As we here stood, there passed a hungry figure, in ragged raiment: hollow cheeks, and hollow eyes. Wistfully he eyed the offerings; but retreated; knowing it was sacrilege to touch them. There, they must decay, in honor of the god Ananna; for so this dead tree was denominated by Mohi.
Now, as we were thus strolling about the Morai, the old chronicler elucidating its mysteries, we suddenly spied Pani and the pilgrims approaching the image of Doleema; his child leading the guide.
“This,” began Pani, pointing to the idol of stone, “is the holy god Ananna who lives in the sap of this green and flourishing tree.”
“Thou meanest not, surely, this stone image we behold?” said Divino.
“I mean the tree,” said the guide. “It is no stone image.”
“Strange,” muttered the chief; “were it not a guide that spoke, I would deny it.
