with the people of Maeva, at the meeting for inquiries, these were frequent topics of conversation.

It may, perhaps, be well, in this place, to introduce some account of the mythology of the islanders, and the principal features of their system of idolatry, although so many incidental notices of the same have already occurred, that it has been in some degree anticipated.

Like that of all the ancient idolatrous nations, the mythology of the South Sea Islanders is but an assemblage of obscure fables brought by the first settlers, or originated in remarkable facts of their own history, and handed down by tradition through successive generations. If so much that is mysterious and fabulous has been mingled with the history of those nations among whom hieroglyphics or the use of letters has prevailed, it might be expected to exist in a greater degree, where oral communication, and that often under the fantastic garb of rude poetry, is the only mode of preserving the traditional knowledge of former times.

Distinguished, however, as the Polynesian mythology is by confusion and absurdity, it is not more so than the ancient systems of some of the most enlightened and cultivated pagan nations, of the past or present time. It was not more characterized by mystery and fable, than by its abominations and its cruelty. Its objects of worship were sometimes monsters of iniquity. They had "lords many and gods many," but seldom attributed to them any moral attributes. Among the multitude of their gods, there was no one whom they regarded as a supreme intelligence or presiding spiritual being, possessing any moral perfections, resembling those which are inseparable from every sentiment we entertain of the true God.

Like the most ancient nations, they ascribe the origin of all things to a state of chaos, or darkness, and even the first existence of their principal deities refer to this source. Taaroa, Oro, and Tane, with other deities of the highest order, are on this account said to be fanau po, born of Night. But the origin of the gods, and their priority of existence in comparison with the formation of the earth, being a matter of uncertainty even among the native priests, involves the whole in the greatest obscurity. the Hawaians, and the Tangaroa of the Western Isles, is generally spoken of by the Tahitians as the first principal god, uncreated, and existing from the beginning, or from the time he emerged from the po, or world of darkness.

Taaroa, the Tanaroa of

Several of their taata-paari, or wise men, pretend that, according to other traditions, Taaroa was only a man who was deified after death. By some he is spoken of as the progenitor of the other gods, the creator of the heavens, the earth, the sea, man, beasts, fowls, fishes, &c.; while by others it is stated, that the existence of the land, or the universe, was anterior to that of the gods.

There does not appear to be any thing in the Tahitian mythology corresponding with the doctrine of the Trinity, or the Hindoo tradition of Brahma, Vishnou, and Siva. Taaroa was the former and the father of the gods; Oro was his first son: but there were three classes or orders between Taaroa and Oro. As in the theogony of the ancients, a bird was a frequent emblem of deity; and in the body of a bird they supposed the god often approached the marae, where it left the bird, and entered the too, or image, through which it was supposed to communicate with the priest.

The gods and men, the animals, the air, earth, and sea, were by some supposed to originate in the procreative power of the gods. One of the legends of their origin and descent, furnished to some of the Missionaries, by whom it has been recorded, states, that Taaroa was born of Night, or proceeded from Chaos, and was not made by any other god. His consort, Ofeufeumaiterai, also uncreated, proceeded from the po, or night. Oro, the great national idol of Tahiti, Eimeo, and some of the Leeward Islands, was the son of Taaroa and Ofeufeumaiterai. Oro took a goddess to wife, who became the mother of two sons. These four male and two female deities constituted the whole of their highest rank of divinities, according to the traditions of the priests of Tahiti-though the late king informed Mr. Nott that there was another god, superior to them all, whose name was Rumia; he did not, however, meet with any of their priests or bards who knew any thing about him.

Raa was also ranked among the principal deities; although inferior to Taaroa and Oro, he was supposed to be an independent being; but nothing of consequence is ascribed to him in the native fables. His wife, Otupapa, who was also a divinity, bore him three sons and two daughters. Tane, the tutelar idol of Huahine, was also numbered among the uncreated gods, considered as having proceeded from the state of Night, or Chaos. His goddess was called Taufairei. They were the parents of eight sons, who were all classed with the most powerful gods, and received the highest honours. Among the sons of Tane was Temeharo, the tutelar deity of Pomare's family.

The most popular traditions in the Leeward Islands differed in several minor points from the above, which

prevailed in the windward group. According to one, for which I am indebted to my friend Mr. Barff, Taaroa, who was supreme here as well as in Tahiti, was said to be Toivi, or without parents, and to have existed from eternity. He was supposed to have a body, but it was invisible to mortals. After innumerable seasons had passed away, he cast his paa, shell or body, as birds do their feathers, or serpents their skins; and by this means, after intervals of innumerable seasons, his body was renewed. In the reva, or highest heavens, he dwelt alone. His first act was the creation of Hina, who is also called his daughter. Countless ages passed away, when Taaroa and his daughter made the heavens, the earth, and the sea. The foundation of the world was a solid rock; which, with every part of the creation, Taaroa was supposed to sustain by his invisible power. It is stated, that the Friendly Islanders suppose that the earth is supported on the shoulders of one of their gods, and that when an earthquake takes place, he is transferring it from one shoulder to the other.

Having, with the assistance of Hina, made the heavens, earth, and sea, Taaroa oriori, or created, the gods. The first was Rootane, the god of peace. The second was Toahitu, in shape like a dog; he saved such as were in danger of falling from rocks and trees. Te fatu (the lord) was the third. Teiria, (the indignant,) a god of war, was the fourth. The fifth, who was said to have had a bald head, was called Ruanuu. The sixth was a god of war. The seventh, Tuaraatai, Mr. Barff thinks was the Polynesian Neptune. The eighth was Rimaroa, (long arms,) a god of war. The ninth in order were the gods of idiots, who were always considered as inspired. The tenth was Tearii tabu tura, another Mars. These

were created by Taaroa, and constituted the first order of divinities.

A second class were also created, inferior to these, and employed as heralds between the gods and men. The third order seems to have been the descendants of Raa, were numerous and varied in their character, some being gods of war, others among the Esculapiuses of the nation.

Oro was the first of the fourth class, and seems to have been the medium of connexion between celestial and terrestrial beings. Taaroa was his father. The shadow of a bread-fruit leaf, shaken by the power of the arm of Taaroa, passed over Hina, and she afterwards became the mother of Oro. Hina, it is said, abode in Opoa at the time of his birth; hence that was honoured as the place of his nativity, and became celebrated for his worship. Taaroa afterwards created the wife of Oro, and their children were also gods.

After the birth of Oro, Taaroa had other sons, who were called brothers of Oro, among whom were the gods of the Areois. These were the four orders of celestial beings worshipped in the Leeward Islands. The different classes only have been mentioned; an enumeration of the individual deities, and their offices or attributes, would be tedious and useless.

These objects of fear and worship were exceedingly numerous, and may be termed the chief deities of the Polynesians. There was an intermediate class between the principal divinities and the gods of particular localities or professions, but they are not supposed to have existed from the beginning, or to have been born of Night. Their origin is veiled in obscurity, but they are often described as having been renowned men, who