PUBLIC VIOLATION OF THE TABU. 127 
purposes. He had also heard what Pomare and 
the Tahitian chiefs had done in the Society 
Islands. He consulted some of the principal 
chiefs, particularly Karaimoku, who declared his 
intention not to keep or observe any more tabu’s; 
and though several of the priests said the gods 
would recompense any neglect with vengeance; 
Hevaheva, the high priest of his father’s war-god, 
said no evil consequences would follow the dis¬ 
continuance of the worship of the gods. Soon 
after this, the king made a feast, to which many 
chiefs of the different islands were invited. The 
guests assembled, as usual; the men in one 
place, the women in another. The food was cut 
up by Mr. Young, from whom, as well as from 
some of the chiefs, we have received the account 
and when all were about to begin their meal, the 
king ordered his attendants to carry some fowls 
and such prohibited food, to the place where his 
wives and other females were assembled ; he then 
went, and, sitting down with them, began to eat, 
and directed them to do the same. A shout of 
surprise burst from the multitude around; several 
other chiefs followed his example. The men and 
women sat promiscuously, and ate the same food, 
which they called ai noa, general or common eat¬ 
ing, in opposition to the former ai tabu , restricted 
or sacred eating. The ai tabu was one of the 
perpetual restrictions imposed by their idolatry on 
all ranks of the people, from their birth until their 
death. This public violation of it manifested the 
king’s intention to destroy the whole system, 
which very shortly after was accomplished by the 
priest Hevaheva’s resigning his office, and the 
king declaring that there should no longer be any 
priests, or any worship rendered to the gods. 
