General view of Polynesian mythology-Ideas relative to the origin of the world-Polytheism - Traditionary theogony-Taaroa supreme deity-Different orders of gods-Oro, Hiro, &c. gods of the wind-Power of spirits to raise tempests-Gods of the ocean, &c.Supposed cause of an eclipse.-Gods of artificers and fishermen-Oramatuas, or demons-Emblems---Images -Uru, or feathers-Temples-Worship-Prayers-The awakening of the gods-Offerings-Sacrifices-Occasional and stated festivals and worship-Rau-matavehi-raa Maui-fata-Rites for recovery from sicknessOffering of first-fruits-The pae atua-The ripening of the year, a religious ceremony-Singular rites attending its close.

WHATEVER attention the Tahitians paid to their occupations or amusements, and whatever energies have been devoted to the prosecution of their barbarous wars, the claims of all were regarded as inferior to those of their religion. On this every other pursuit was dependent, while each was alike made subservient to its support. In an account of the former state of the people, their system of religion requires therefore particular notice.

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

Y

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 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. The islanders 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 Ideities 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 obscurity.

Taaroa, the Tanaroa of the Hawaiians, and the Tangaroa of the Western Isles, is generally spoken of by the Tahitians as the first and principal god, uncreated, and existing from the beginning, or from the time he emerged from the po, or world of darkness.

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 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 inferior gods and men, the animals, the air, earth, and sea, were by some supposed to originate in the procreative power of the supreme god. 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 Raiatea, Tahiti, Eimeo, and some of the other 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. The tradition most generally received in the Windward Islands, ascribed the origin of the world, and all that adorn or inhabit it, to the procreative power of Taaroa, who is said to have embraced a rock, the imagined foundation of all things, which afterwards brought forth the earth and sea. It states, that soon after this, the heralds of day, the dark and the light blue sky, appeared before Taaroa, and solicited a soul for his offspring; the then inanimate universe. The foundation of all replied, It is done, and directed his son, the Sky-producer, to accomplish his will. In obedience to the mandate of Taaroa, his son looked up into the heavens, and the heavens received the power of bringing forth new skies, and clouds, sun, moon, and stars, thunder and lightning, rain and wind. He then looked downwards, and the unformed mass received the power to bring forth earth, mountains, rocks, trees, herbs and flowers, beasts, birds and insects, fountains, rivers, and fish. Raitubu, or Sky-producer, then looked to the abyss, and imparted to it power to bring forth the purple water, rocks and corals, and all the inhabitants of the ocean. Some of the gods are said to have been produced in the same

LEGEND OF THE CREATION.

325

way, namely, by the god Taaroa looking at the goddess his wife, who afterwards became the mother of his children.

Raa was also ranked among the principal deities; although inferior to Taaroa and Oro, and 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