ALTAR AND UNUS.

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they appeared in this humiliating manner with ropes about their necks, to propitiate the deity, and to show their readiness to die, if it should be required.

While these ceremonies were observed, the progress of the disease was marked by the friends of the afflicted with intense anxiety. If recovery followed, it was attributed to the pacification of the deities; but if the disease increased, or terminated fatally, the god was regarded as inexorable, and was usually banished from the temple, and his image destroyed.

Religious rites were connected with almost every act of their lives. An ubu or prayer was offered before they ate their food, when they tilled their ground, planted their gardens, built their houses, launched their canoes, cast their nets, and commenced or concluded a journey. The first fish taken periodically on their shores, together with a number of kinds regarded as sacred, were conveyed to the altar. The first fruits of their orchards and gardens were also taumaha, or offered with a portion of their live-stock, which consisted of pigs, dogs, and fowls, as it was supposed death would be inflicted on the owner or the occupant of the land from which the god should not receive such acknowledgment.

The bure arii, a ceremony in which the king acknowledged the supremacy of the gods, was attended with considerable pomp; but one of the principal stated festivals was the pae atua, which was held every three moons. On these occasions all the idols were brought

from their sacred depository, and meheu, or exposed to the sun; the cloth in which they had been kept was removed, and the feathers in the inside of the hollow idols were taken out. The images were then anointed with fragrant oil; new feathers, brought by their worshippers, were deposited in the inside of the hollow idols, and folded in new sacred cloth; after a number of ceremonies, they were carried back to their dormitories in the temple. Large quantities of food were provided for the entertainment which followed the religious rites of the pae atua.

The most singular of their stated ceremonies was the maoa raa matahiti, ripening or completing of the year. This festival was regularly observed in Huahine: although I do not know that it was universal, vast multitudes assembled. In general the men only engaged in pagan festivals; but men, women, and children attended at this: the females, however, were not allowed to enter the sacred enclosure. A sumptuous banquet was held annually at the time of its observance, which was regulated by the blossoming of reeds.

Their rites and worship were in many respects singular, but in none more so than in the ripening of the year, which was regarded as a kind of annual acknowledgment to the gods. When the prayers were finished at the marae, and the banquet ended, a usage prevailed much resembling the popish custom of mass for souls in purgatory. Each individual returned to his home, or to his family marae, there to offer special prayers for the spirits of departed relatives, that they might be liberated from the po, or state of night, and ascend to rohutunoanoa, the mount Miru of Polynesia, or return to this world, by entering into the body of one of its inhabitants.

They did not suppose, according to the generally received doctrine of transmigration, that the spirits who entered the body of some dweller upon earth would permanently remain there, but only come and inspire the person to declare future events, or execute any other commission from the supernatural beings on whom they imagined they were constantly dependent.

IDOLS.

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CHAPTER XIV.

Description of Polynesian idols-Human sacrifices-AnthropophagismIslands 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,