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had expected, and were not only repulsed, but almost cut off. Mato, the father of the present king of Huahine, and general of the army, was slain. The survivors were glad to return to their own island, and the Raiateans were too much enfeebled to prevent them.

In this war, the greater part of the chiefs and warriors of the Leeward or Society Islands were destroyed. The island of Huahine never recovered from the shock of this murderous conflict.

The slaughter of the routed army was continued till the evening closed on the scene of murder and of blood, or until the fugitives had either reached their fortifications and strongholds in the mountains, or had eluded the pursuit of their enemies. When the men went to battle, the women generally remained; but some of them fearlessly attended their husbands to the field, and either followed in the rear, or fought in the midst of the ranks. They carried the same kind of weapons as the men, but frequently used only their nails and their hands. Many were slain in the field, or during the

retreat.

The flags of the gods, or the emblems of the idols, were carried to the battle, to inspirit the combatants, but the marshal banners they employed were hoisted on board the different fleets. Rude and harsh kinds of music were sometimes heard in their canoes, but I do not know that they were used by the armies on shore.

It is a singular fact, that although they left their images in their respective temples, no offerings were presented after the haumanava had been performed, and no sacrifice was deposited on the altars of any of the temples, lest the gods should hereby be induced to forsake the army, and remain behind.

Tamai is the general term for war, in all its diversified forms; the same word is also used to denote quarrelling; aro is the term for battle. The modes of attack and defence were various, and regulated by circumstances: there was either the aro viri, skirmishing of advanced portions of each army, or an arota, close engagement, when they fought hand to hand. The general divisions of their army having been stated in the account of the battle of Bunaauïa, it is needless to repeat them in addition to these, there was the corps of reserve.

The forces were marshalled for the fight by the principal leader, who was said to tarai te aro, shape or form the battle; when this was accomplished, the signal was given, and with deafening shouts and imprecations they rushed with bold and menacing impetuosity to u, or join in combat. Sometimes their attacks were made by night, but then they generally bore a rama, or torch. To am buscades they seldom had recourse, though they occasionally adopted what was called the aro nee, or attack by stealth.

**

When their modes of attack were deliberate, the cele. brated warriors of each army marched forward beyond the first line of the body to which they belonged, and, on approaching the ranks of the enemy, sat down on the sand or the grass. Two or three from one of these parties would then rise, and advancing a few yards towards their opponents, boastfully challenge them to the combat. When the challenge was accepted, which was often with the utmost promptitude, the combatants advanced with intimidating menaces.

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These often addressed each other by recounting their names, the names and deeds of their ancestors, their own achievements in combat, the prowess of their arms,

and the augmented fame they should acquire by the addition of their present foes to the number of those they had already slain; in conclusion, inviting them to advance, that they might be devoted to their god, who was hovering by to receive the sacrifice. With taunting scorn the antagonist would reply much in the same strain, sometimes mingling affected pity with his denunciations. When they had finished their harangue, the omoreaa, club of insult, or insulting spear, was raised, and the onset commenced. Sometimes it was a single combat, fought in the space between two armies, and in sight of both.

At other times, several men engaged on both sides, when those not engaged, though fully armed and equipped, kept their seat on the ground. If a single combat, when one was disabled or slain, the victor would challenge another; and seldom thought of retreating, so long as one remained.. When a number were engaged, and one fell, a warrior from his own party rose, and maintained the struggle; when either party retreated, the ranks of the army to which it belonged rushed forward to sustain it; this brought the opposing army on, and from a single combat or a skirmish, it became a general engagement. The conflict was carried on with the most savage fury, such as barbarous warriors might be expected to evince who imagined the gods, on whom their destinies depended, had actually entered into their weapons, giving precision and force to their blows, direction to their missiles, and imparting to the whole a supernatural fatality.

The din and clamour of the deadly fury were greatly augmented by the efforts of the Rauti. These were the orators of battle. They were usually men of command

ing person and military prowess, arrayed only in a girdle of the leaves of the ti-plant round their waist; sometimes carrying a light spear in the left, but always a small bunch of green ti-leaves in the right hand. In this bunch of leaves the principal weapon, a small, sharp, serrated, and barbed airo fai, (bone of the sting-ray,) was concealed, which they were reported to use dexterously when in contact with the enemy. The principal object of these Rautis was, to animate the troops by recounting the deeds of their forefathers, the fame of their tribe or island, and the interests involved in the contest. In the discharge of their duties they were indefatigable, and by night and day went through the camp rousing the ardour of the warriors. On the day of battle they marched with the army to the onset, mingled in the fury, and hurried to and fro among the combatants, cheering them with the recital of heroic deeds, or stimulating them to achievements of daring and valour.

Any attempt at translating their expressions would convey so inadequate an idea of their original force, as to destroy their effect. "Roll onward like the billows-break on them with te haruru o te tai, the ocean's foam and roar when bursting on the reefs-hang on them as te uira mau tai, the forked lightning plays above the frothing surf-give out the vigilance, give out the strength, give out the anger, the anger of the devouring wild dog, till their line is broken, till they flow back like the receding tide." These were the expressions sometimes used, and the recollection of their spirit-stirring harangues is still vivid in the recollection of many who, when any thing is forcibly urged upon them, often involuntarily exclaim, "Tini Rauti teia," this is equal to a Rauti.

If the battle continued for several successive days, the labours of the Rautis were so incessant by night through the camp, and by day amid the ranks in the field, that they have been known to expire from exhaustion and fatigue. The priests were not exempted from the battle, they bore arms, and marched with the warriors to the combat.

The combatants did not use much science in the action, nor scarcely aim to parry their enemy's weapons; they used no shield or target, and, believing the gods directed and sped their weapons with more than human force upon their assailants, they depended on strength more than art for success. Their clubs were invariably aimed at the head, and often, with the lozenge-shaped weapon, they would tapai, or cleave, the skulls of their opponents. Their spears they directed against the body, and the maui was often a deadly thrust, piercing through the heart.

When the first warrior fell on either side, a horrid shout of exultation and of triumph was raised by the victors, which echoed along the line, striking a panic through the ranks of their antagonists, it being considered an intimation of the favour of the gods towards the victorious parties. Around the body the struggle became dreadful; and if the victors bore him away, he was despoiled of his ornaments, and then seized by the priests, or left to be offered to the gods at the close or the battle.

The first man seized alive was offered in sacrifice, and called te mataahaetumu Taaroa-the first rending of the root. The victim was not taken to the temple, but laid alive upon a number of spears, and thus borne on men's shoulders along the ranks, in the rear of the army,

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