of those who had sent the proposals made the first harangue; this was followed by a reply from the orator of the other party, who was sitting on the ground opposite, and ten or twenty yards distant. Each held in his hand a bunch of the sacred mero. The king or chiefs sat beside them, while the people stood around, at some distance. When the terms were agreed upon, the wreath of peace was woven with two or three green boughs, furnished by each, as the manufaiti, the bond of reconciliation. Two young dogs were then exchanged by the respective parties, and the apa pia brought; it was a long strip of apa, or cloth, white on one side, and red on the other; the materials were furnished, and the cloth was joined together, by both parties, in token of their union, and imprecations were invoked on those who should hae, or rend, the apa pia, or band of peace. The apa pia and the green boughs were then offered to the gods, and they were called upon to avenge the treachery of those who should rend the band, or break the wreath. Divinations were also sometimes used, to know whether it would be of a long or a short continuance.

Feasting followed the ceremony, together with the usual native games; besides which, religious rites were performed. The first was the maioi, when vast quantities of food were taken to the king, and large offerings to the gods, together with prayers for the establishment and prosperity of the reign. Another was called the oburoa na te arii, and consisted also in offerings to the gods, with prayers for their support, and a large present of food to the principal warrior chief, under the king, as an acknowledgment of his important service in the recent struggles, and his influence in establishing the king in his government.

But the most important ceremony, in connexion with the ratification of peace, was the upoofaataa, &c. It was commemorative of the establishment of the new government, and designed to secure its perpetuity, and the happiness of the community. A leading raatira was usually the chief proprietor of the entertainment, and master of the ceremonies. The festival was convivial and religious. Food and fruits, in the greatest profusion, were furnished for the altars of the gods, and the banquet of the king.

A heiva, or grand dance, formed a part of this ceremony. It was called the dance of peace, and was performed in the presence of the king, who, surrounded by a number of chiefs and warriors, sat at one end of the large house in which it took place. A number of men, and sometimes women, fantastically dressed, danced to the beating of the drum and the warbling of the vivo, or flute; and though the king was surrounded by a number of attendants as body-guards, towards the close of the exhibition the men sought to approach the king's person, and kiss his hand, or the females to salute his face; when one or the other succeeded in this, the heiva, or dance, was complete, and the performance discontinued.

This, however, was only part of the ceremony, for while they were thus employed, the priests were engaged in supplicating the gods that these amusements might be continued, and their enjoyments in feasting, dancing, and the pursuits connected with them, might not be again suspended or disturbed by war. Peace was now considered as established, the club and the spear were cleaned, varnished, and hung up in their dwellings; and the festive entertainments, pagan rites, and ordinary avocations of life, resumed, till some fresh quarrel

required an appeal to their weapons, and led them to the field of plunder and of death.

I have dwelt longer on this subject than I intended, and perhaps than it required; but the former frequency of war, the motives influencing the parties engaging in the ceremonies connected with it, and the manner in which it was prosecuted, were all adapted to convey, next to their mythology, a correct idea of the national character of the people, who made war, paganism, and vicious amusements, the business of life. In all our converse with them relative to their former state, no subject was so frequently introduced. No event in history, no character in their biography, appeared unconnected with some warlike expedition, or feat of arms; and almost all the illustrations of the most powerful and striking expressions which we sought to investigate, were drawn from the wars.

In connexion with this state of society, how cheering is the contrast exhibited since the introduction of Christianity. Rumours of war have indeed been heard, especially at Tahiti-where, since the death of the late king, very powerful interests, and perhaps some latent feelings of ancient rivalship, have been brought into collision, and where the conduct of some in the highest authority, has not been at all times the most honourable or conciliatory-but no actual hostility has yet existed. In the Leeward Islands also, reports of war, and warlike preparations, have appeared-more particularly in reference to the bold and martial chieftain of Tahaa, and some of the restless spirits among the inhabitants of Borabora, once celebrated for their military prowess, and masters of most of the Leeward group-but here it has been only rumour.

The transient affair at Huahine, in connexion with which these remarks have been introduced, and similar occurrences in Raiatea and Tahaa-between the chiefs, together with a great body of the people, on the one side; and those dissatisfied with the moral restraints the new laws imposed upon their conduct, to which under idolatry they had been unaccustomed, on the other—are the only public disturbances that have occurred. A few disaffected and lawless young fellows in Raiatea, supposing the Missionaries were chiefly instrumental in the adoption and maintenance of the laws, formed a plan for murdering them, and overturning the government. Mr. Williams, who was to have been the first object of their vengeance, averted the threatened danger by what appeared to him, at the time, a circumstance entirely accidental,—but which afterwards proved a remarkable interposition of Providence for the preservation of his life. With these exceptions, the inhabitants have, since their adoption of Christianity, enjoyed uninterrupted peace during a longer period than it was ever before known to exist among them.

Some noble instances of calm determination not to appeal to arms, have been given by Utami, and other governors; the love and the culture of peace, having indeed succeeded their delight in the practice of war, even in the most turbulent and fighting districts. It is well known, Mr. Darling observes, in reference to the district of Atehuru, that the inhabitants of this part of Tahiti were always the first to make war. False reports reached the ear of the king's party, who were told that the people of Atehuru entertained evil designs against the royal family. Rumours of war were spread by the adherents of the king, but instead of rejoicing, as they would for

merly have done, every one appeared to dread it as the greatest calamity. They gathered round the house of the Missionary, declaring that if attacked they would not fight, but would willingly become prisoners or slaves, rather than go to war. The threatened war was thus prevented—those with whom the reports had originated were sought out-an appeal was made to the laws, instead of the club and the spear, and the matter submitted to the magistrate rather than to the warrior. The punishment annexed to the circulation of false and injurious reports was inflicted on the offenders, and the parties united in amity and friendship.

As they feel the blessings of peace increase with its continuance, their desires to perpetuate it appear stronger. Its prevalence and extent are often surprising, even to themselves; and some of the most striking illustrations of the advantages of true religion, and appeals for its support and extension, are drawn from this fact, and expressed in terms like these: Let our hands forget how to hi te omore, or vero ti patia, lift the club, or throw the spear: Let our guns decay with rust, we want them not; for though we have been pierced with balls or spears, if we pierce each other now, let it be with the word of God: How happy are we now, we sleep not with our cartridges under our heads, our muskets by our side, and our hearts palpitating with alarm: Now we have the Bible, we know the Saviour; and if all knew him, if all bowed the knee to him, there would be no more war on the earth.

It is not in public only that they manifest these sentiments; in ordinary life at home, they act upon them. The most affectionate and friendly intercourse is cultivated between the parties who formerly cherished the