IDOLS. 273 CHAPTER XIV. Description of Polynesian idols-Human sacrifices-Anthropophagism→ Islands in which it prevails-Motives and circumstances under which it is practised-Tradition of its existence in Sir Charles Sanders's Island-Extensive prevalence of sorcery and divination-Views of the natives on the subject of Satanic influence-Demons-Imprecations-Modes of incantation -Horrid and fatal effects supposed to result from sorcery-Impotency of enchantment on Europeans-Native remedies for sorcery-Native oraclesBuaatapena-Means of inspiration-Effects on the priest inspired-Manner of delivering the responses-Circumstances at Rurutu and Huahine-Intercourse between the priest and the god-Augury by the death of victims -Augury by the stars and clouds-Divination for the detection of theft. THE system of idolatry which prevailed among a people separated from the majority of their species by trackless oceans, and possessing the means, not only of subsistence, but of comfort, in an unusual degree, presents a most affecting exhibition of imbecility, absurdity, and degradation. Whether we consider its influence over the individual, the family, or the nation, through the whole period of life-its oppressive exactions, its frequent and foolish rites, its murderous sacrifices, the engines of its power, and the objects of its homage and its dread-it is impossible to contemplate it without augmented thankfulness for the blessings of revelation, and increased compassion for those inhabiting "the dark places of the earth." The idols of the heathen are in general appropriate emblems of the beings they worship and fear; and if we contemplate those of the South Sea islanders, they present to our notice all that is adapted to awaken our pity. The idols of Tahiti were generally shapeless pieces of wood, from one to four feet long, covered with cinet of cocoanut-fibres, ornamented with yellow and scarlet feathers. Oro was a straight log of hard casuarina wood, six feet in length, uncarved, but decorated with feathers. The gods of some of the adjacent islands exhibit a greater variety of form and structure. The accompanying wood-cut contains several of these. The figure in the centre, No. 1, exhibits a correct front view of Taaroa, the supreme deity of Polynesia, who is generally regarded as the creator of the world, and the parent of gods and men. The image from which this was taken is nearly four feet high, and twelve or fifteen inches broad, carved out of a solid piece of close, white, durable wood. In addition to the number of images or demigods forming the features of his face, and studding the outside of his body, and which were designed to show the multitudes of gods that had proceeded from him, his body is hollow, and when taken from the temple at Rurutu, in which for many generations he had been worshipped, a number of small idols were found in the cavity. They had perhaps been deposited there to imbibe his supernatural power, prior to their being removed to a distance to receive, as his representatives, divine honours. The opening to the cavity was at the back, the whole of which might be removed. No. 2 is Terongo, one of the principal gods, and his three sons. No. 3 is an image of Tebuakina, three sons of Rongo, a principal deity in the Hervey Islands. The name is probably analogous to Orono in Hawaii, though distinct from Oro in Tahiti. No. 4 exhibits a sacred ornament of a canoe from the island of Huahine. The two figures at the top are images worshipped by fishermen, or those frequenting the sea. The two small idols at the lower corners of the plate No. 5 are images of oramatuas, or demons. The gods of Rarotogna were some of them much larger; Mr. Bourne, in 1825, saw fourteen, about twenty feet long, and six feet wide. Such were the objects the inhabitants of these islands were accustomed to supplicate; and to appease or avert the anger of which they devoted, not only every valuable article they possessed, but murdered their fellow-creatures, and offered their blood. Human victims were sacrificed to Taaroa, Oro, and several others. The eye was presented to the king. The natives state that they regarded the eye as the organ or emblem of power. It has been supposed that the circumstance of the priests' offering the eye, the most precious part of the victim, to the king, who appeared to eat it, indicated their having formerly devoured the men they had sacrificed. I do not regard this fact as affording any very strong evidence, although I have not the least doubt that the inhabitants of several of the South Sea islands have eaten human flesh. From the many favourable traits in their character, we have been unwilling to believe they had ever been cannibals; the conviction of our mistake has, however, been impressed by evidence so various and multiplied as to preclude uncertainty. Their mythology led them to suppose that the spirits of the dead are eaten by the gods or demons, and that the spiritual part of their sacrifices is eaten by the spirit of the idol before whom it is presented. Birds resorting to the temple were said to feed upon the bodies of the human sacrifices; and it was imagined the god approached the temple in the bird, and thus devoured the victims placed upon the altar. In some of the islands, man-eater" was an epithet of the principal deities; and it was probably in connexion with this that the king, who often personated the god, appeared to eat the human eye. Parts of some human victims were eaten by the priests. same. The Marquesians are known to be cannibals; the inhabitants of the Palliser or Pearl Islands, in the immediate neighbourhood of Tahiti, to the eastward, are the A most affecting instance of their anthropophagism is related by recent visiters; who state that a captive female child, pining with hunger, on begging a morsel of food from the cruel and conquering invaders of her native island, received a piece of her own father's flesh! The bodies of prisoners in war, or enemies slain in battle, appear to have been eaten by most of the Hervey islanders, who reside a short distance to the west of the Society group. There were several inducements to this horrid practice. The New-Zealanders ate the bodies of their enemies, that they might imbibe their courage, &c. Hence they exulted in their banquet on a celebrated warrior; supposing that when they had devoured his flesh, they should be imbued with his valiant and daring spirit. I am not certain that this was the motive by which the eastern Polynesians were influenced, but one principal design of their wars was to obtain men to eat. Hence, when dwelling in their encampment, and clearing the brushwood, &c. from the place in which they expected to engage the enemy, they animated each other to the work in the following terms; "Clear away well, that we may kill and eat, and have a good feast to-day." To "kill and eat" was the haughty warrior's threat; and to be "killed and eaten," the dread of the vanquished and the exile. In the island of Raro, togna they cut off the heads of the slain, piled them |