grain or unit, that in the nature of things can never rise to anything great. And such is really the teaching and condemnation of heathenism-compelling the many to be slaves for ever; whilst the favoured few are to enjoy all good things. And this by a supposed divine appointment! In India this notion has, through the astute intellect of their sages, developed into the iron system of caste.

In the Pacific, as elsewhere, sometimes the offspring of a slavewoman married to a high chief inherits the father's titles and power.

The word unga in Rarotongan also signifies "hermit-crab." Some of the younger natives imagine when using the word unga in the sense of slave,' that there is a sly allusion to the well-known habits of the hermit-crab-the slave living in a home belonging to another! But the elder natives were too accurate observers to overlook the important circumstance that the hermit-crab appropriates the forsaken shell of another, whereas the slave enjoys the protection of the land owner, or chief, to whom he consequently owes allegiance and service. I regard this explanation as extremely modern, although very ingenious.

This explanation was many years ago authoritatively given me by Maretu, the clever and much respected pastor of Nga-tangiia, Rarotonga. He observed that the simile equally applies to the Teve plant (Amorphophallus campanulatus) of the islands. The chats' (karoi) of the Teve plant represent the serfs (unga).

[In Maori, Taro-puia-nui, a many-rooted taro, is applied to the numerous family of two parents, in which is embodied much the same idea as Dr. Gill illustrates. In Niue Island, unga is also the land crab, and the name was at one time applied to slaves. In Maori, hunga means the people.-EDITOR.]

A

No. 6.

A SONG FROM MANGAIA ISLAND, COOK GROUP.

BY DR. WYATT GILL.

FAREWELL (vee) chanted at a reed-throwing match in memory of Vaiana. Composed by her husband Naupata, in 1824. Women only at this match.

Tou-Teipo i arire Vaiana ra i karanga i te metua ē!

Vaiana, haste our evening meal,

Solo Is not our food cooked?

How pleasantly we ate together!

Solo-'Tis the voice, Vaiana, of thy parents calling thee.

All

(I will crawl to our home, there to die

In thy (husband's) arms thou shalt gently breath thy last.

Solo-Who will wrap up my poor body?

All I will care for it. I tremble for the event.

Solo-Can I do anything more?

All

Solo {

Vaiana's at eventide. She gently fell asleep

And took her departure-alas-for the setting sun,
She is lost to our sight:

With the sun she has descended to spirit-land.

The eyes of Vaiana are closed.

Desire of my heart. thy sun has set!

Solo-Stay awhile and rest thyself.

Solo

Come back to the world!

Return to my embrace.

Thy days are as a bough snapped (prematurely off).

For ever separated! She is now in Avaiki;
She has, alas, reached that distant land!

Solo-Famous gatherer of fish, I weep for thee !

It is pleasing to reflect that the composer of this "farewell" became a devoted disciple of the Lord Jesus, and after many years of consistent profession died in the faith. Her son died about two years ago after a long profession of the name of Christ.

The references to the state of the dead are interesting, and very plain proof that the heathen fully believed in the grand doctrine of the immortality of the soul.

About ninety years ago a grand funereal dramatic representation (eva) was performed for a warrior named Tuapapa, in which an allusion occurs to this tragedy, which took place many generations before.

TIAURU.

E karo mai koe iaku,

E tara ra, e Ngauta, i tai naau tara.

WARRIOR CHIEF NGAUTA.

Eaa taku tara ka tara 'i?

Kua tara atu uao

Tera taau, o tau rae ra.

E ariki mana koe,

Te oro, ukea mai tei Kumekume,

E taea ra oa?

TIAURU (foaming now with rage).

Eaa to reira?

Tena au; tena au;

Aore e pa, aore e arai i to rae kere ?

E manga koe na te ara‘a.

TRANSLATION.

TAIURU.*

Pray, have some respect for me,

Oh, Ngauta, make some peaceful settlements.

WARRIOR CHIEF NGAUTA.

What can I say to please thee?

Say what I may, still thou wilt plot

To cleave this poor skull of mine.

If thou be a mighty warrior,

Be revenged for those miserably buried in yonder taro patch—

(literally, Kumekume)

Darest thou attempt that?

TIAURU (foaming now with rage).

To me, that were but child's play?

Here am I; here am I;

Who dare stop me? Who shall save thy black skull?

My club shall bespatter thy brains!

* Descendant of those buried in the taro patch, slain by the uncles, etc., Ngauta.

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