The Belief in Immortality and the Worship of the Dead

dwich or Haw

us and of volcanic formation. In Hawaii two of the mountains are between 13,000 and 14,000 feet in height, and two of them are active volcanoes; one of them, named Kilauea, possesses the greatest active crater in the world, a huge cauldron of seething lava, which presents a spectacle of awe-inspiring grandeur when seen on a moonless night. The other and much loftier volcano, Mauna Loa, was the scene of a terrific eruption in 1877 and of another in 1881.

s, down which in the rainy seasons cataracts rush roaring to the sea. With the changes of sunshine and shadow the landscape as a whole strikes the beholder now as in the highest degree horrid, dismal, and dreary, now as wildly beautiful and romantic with a sort of stern and sombre magnificence.[2] Inland, however, in many places the summits of the ridges crowned wit

with their perpetual snows, which are not, however, always visible from the sea or from the foot of these giants. In the lowlands frost is unknown. The fresh breezes, which blow from the sea during the day and from the mountains at night, temper the heat of the sun, and render the evenings delicious; nothing can surpass the splendour and clearness of the moonlight. Rain falls more abundantly on

ves and their

ked by their external appearance, as at all times to be easily distinguishable from the common people. They seem, indeed, in size and stature to be almost a distinct race. They are all large in their frame, and often excessively corpulent, while the common people are scarce of the ordinary height of Europeans, and of a thin rather than full habit."[5] And the difference between the two ranks is as obvious in their walk and general deportment as in their stature and size, the nobles bearing themselves with a natural dignity and grace which are wanting in their social inferiors. Yet there seems to be no reason to suppose that they belong to a different race from the commoners; the greater care taken of them in childhood, their better living, sexual selection, and the influence of heredity appear sufficient to account for their p

ting of holes in the ground lined with stones which were heated with fire. After being baked in an oven the roots of the taro are mashed and diluted with water so as to form a paste or pudding called poe or poi, which is sometimes eaten sweet but is more generally put aside till it has fermented, in which condition it is preferred by the natives. It is a highly nutritious substance, and though some Europeans complain of the sourness of taro pudding, others find it not unpalatable. Fish used to be generally eaten raw, seasoned with brine or sea-water. But they also commonly salt their fish, not for the sake of preserving it for a season of scarcity, but because they prefer the taste. They construct artificial fish-ponds, into which they let young fish from the sea, principally the fry of the grey mullet, of which the chiefs are particularly fond. Every chief has, or used to have, his own fish-pond. The natives are very skilful fishermen. In the old days they made a great variety of fish-hooks out of mother-of-pearl and tortoise shell as well

es, Mecha

steeply to two very low sides, and with gable ends to match. The entrance, placed indifferently in one of the sides or ends, was an oblong hole, so low that one had rather to creep than walk in, and often shut by a board of planks fastened together, which served as a door. No light entered the house but by this opening, for there were no windows. Internally every house consisted of a single room without partitions. In spite of the extreme simplicity of their structure, the houses were kept very clean; the floors were covered with a large quantity of dried grass, over which they spread mats to sit and sleep upon. At one end stood a kind of bench about three feet high, on which were kept the household utensils. These consisted merely of a few wooden bowls and trenchers, together with gourd-shells, serving either as bottl

nts. The mats were woven or braided by hand without the use of any frame or instrument. The materials were rushes or palm-leaves; the mats made of palm-leaves were much the more durable and therefore the more valuable. The coarser and plainer were spread on the floor to sleep on; the finer were of white colour with red stripes, rhombuses, and other figures interwoven on one side. Among the most curious specimens of native carving were the wooden bowls in which the chiefs drank kava.

water. They had also small instruments made each of a single shark's tooth, some of which were fixed to the forepart of a dog's jawbone and others to a thin wooden handle of the same shape. These served as knives, and pieces of coral were used as files. Captain Cook found the natives i

s, surmounted with lofty crests and decked with the tail feathers of the tropic bird, while they heightened the imposing and martial appearance of the wearers, must have proved rather encumbrances than protection

ent, Social

women. According to tradition, several of the islands had been once or twice under the government of a queen. The king was supported by an annual tribute paid by all the islands at different periods according to his directions. It comprised both the natural produce of the country and manufactured articles. But besides the regular tribute the king was at liberty to levy any additional tax he might please, and even to seize and appropriate any personal possessions of a chief or other subject. Not infrequently the whole crop of a plantation was thus carried off by his retainers without the least apology or compensation.[15] However,

ers, though strictly speaking the king was acknowledged in every island as the supreme lord and proprietor of the soil by hereditary right or the law of conquest. When Kamehameha had subdued the greater part of the islands, he distributed them among his favourite chiefs and warriors on condition of their rendering him not only military service, but a certain proportion of the produce of their lands. In this he appears to have followed the ancient practice invariably observed on the conquest of an island.[17] For "from the earliest periods of Hawaiian history, the tenure of lands has been, in most respects, feudal. The origin of the fiefs was the same as in the northern nations of Europe. Any chieftain who could collect a

ected against private theft, or mutual depredation; for not only their plantations, which are spread over the whole country, but also their houses, their hogs, and their cloth, were left unguarded, without the smallest apprehensions. I have already remarked, that they not only separate their possessions by walls in the plain country, but that, in the woods likewise, wherever the horse-plantains grow, they make use of small white flags in the same manner, and for the same purpose of discriminating property, as they do bunches of leaves at Otaheite. All which circumstances, if they do not amount to proofs, are strong indications that the power of the chiefs, where property is concerned, is not arbitrary, but at least so far circumscribed and ascertained, as to make it worth the while for the inferior orders to cultivate the soil, and to occupy their possessions distinct from each other."[22] Yet on the other hand we are told by later writers that "in fact, the condition of the common people is that of slaves;

nobles; for the prescriptions of the system were numerous and vexatious, and the penalty for breaches of them was death. If the shadow of a subject fell on a chief, the subject was put to death; if he robed himself in the cloth or assumed the girdle of a chief, he was put to death; if he climbed on the wall of a chief's courtyard, he was put to death; if he stood upright instead of prostrating himself when a vessel of water was brought for the chief to wash with or his garments to wear, he was put to death; if he st

es it meant devoted as by a vow. Chiefs who traced their genealogy to the gods were called arii taboo, "chiefs sacred"; a temple was a wahi taboo, "place sacred"; the rule which prohibited women from eating with men, and from eating, except on special occasions, any fruits or animals ever offered in sacrifice to the gods, while it allowed the men to partake of them, was called ai taboo, "eating sacred." The opposite of kapu was noa, which means "general" or "common"; for example, ai no

s, and several sorts of fish, coco-nuts, and almost everything offered in sacrifice were taboo or consecrated to the use of the gods and the men; hence women were, except in cases of particular indulgence, forbidden to partake of them. Particular places, such as those frequented by the king for bathing, were also permanently taboo. As examples of temporary taboos may be mentioned those which were imposed on an island or district for a certain time, during which no canoe or person was

amehameha forty days was the usual period; but in his time the period was shortened to ten or five days, or even to a single day. The taboo seasons might be either common or strict. During a common taboo the men were only required to abstain from their usual avocations, and to attend morning and evening prayers at the temple. But during a strict taboo every fire and light in the district or island must be extinguished; no

elinquent had powerful friends among the priests or chiefs, who could save him. The culprits were generally offe

infant.[33] Whatever his motive, Liholiho, son of Kamehameha, had hardly succeeded his father on the throne of Hawaii when he abolished the system of taboo and the national religion at a single blow. This remarkable reformation took place

ligion,

formal abolition of the ancient religion, paganism was already almost a thing of the past, and the Christian teachers were either unable or perhaps unwilling to record in detail the beliefs and rites which they regarded as false and pernicious. Be that as it may, we possess no such comparatively full and accurate records of the old Hawaiian religion, as we possess, for example, of the old pagan religion of the Tongans and the Samoans, who clung much more pertinaciou

d almost to adoration.... It has been mentioned that the title of Orono, with all its honours, was given to Captain Cook; and it is also certain that they regarded us generally as a race of people superior to themselves; and used often to say that great Eatooa [atuas, spirits] dwelled in our country. The little image, which we have before described as the favourite idol on the Morai in Karakakooa Bay, they called Koonooraekaiee, and said it was Terreeoboo's god, and that he also resided amongst us. There are found an infinite variety of these images both on the Morais, and within and without their houses, to which they give different names; but it soon became obvious to us in how little estimation they were held, from their frequent expressions of contempt of them, and from their even offering them to sale for trifles. At the same time there seldom failed to be some one particular figure in favour, to which, whilst this preference lasted, all their ad

aning or essence of the three persons of the trinity is said to be Stability (Ku), Light (Tane), and Sound (Lono).[40] "These gods," we are told, "created the three heavens as their dwelling-place, then the earth, sun, moon, and stars, then, the host of angels and ministers. Kanaloa (Tangaroa), who represented the spirit of evil, was a later introduction into the Hawaiian theology; he it was who led the rebellion of spirits, although Milu is in other traditions credited with this bad pre-eminence."[41] W

ts a close, perhaps a suspicious, resemblance to the Bi

ne of his ribs the Hawaiian Eve was created. The newly formed pair, by name Kumuhonua and Keolakuhonua, were placed in a beautiful paradise called Paliuli, which was watered by the three rivers of life, and planted with many fine trees, among them the sacred bread-fruit tree. The mightiest of the angels, Kanaloa, the Hawaiian Lucifer, desired that the newly created human pair should worship him, which was forbidden by God the Father, Kane. After vain attempts to create a new man devoted to himself, Kanaloa, out of desire for vengeance, resolved to ruin the first human pair created by the gods. In the

-makua) and in a very ancient chant he is identified with the Creator. When after the great flood the Hawaiian Noah, who is called Nuu, left his vessel, he offered up sacrifice to the moon, saying, "You

g, "Here, O god, is fish for thee." One day, as he sat there, racked with unsatisfied yearning for the divine assistance, two men came walking that way and rested at the hut; and, taking them to be weary wanderers, the fisher lad willingly gave them what little food he had left over. They slept there that night, and next day, when they were departing, they revealed themselves to him as the two gods Kane and Kanaloa, and they told him that his prayer had been heard, and that salvation would follow. Sure enough, plenty soon returned to the land, and on the spot where the little hut had stood, a stone temple was built in stately terraces.[48] Again, w

instituted games to commemorate his wife's death, he embarked in a triangular canoe for a foreign land. Before he departed, he prophesied, saying, "I will return in after times, on an island bearing coco-nut trees, swine, and dogs." After his departure he was deified by his countrymen, and annual games of boxing and wrestling were instituted in his honour.[54] When Captain Cook arrived in Hawaii, the natives took him to be their god Lono returned according to his prophecy. The priests threw a sacred red mantle on his shoulders and did him reverence, prostrating themselves before him; they pronounced long discourses with extreme volubility, by way of prayer and worship. They offered him pigs and food and clothes, and everything that they offered to the gods. When he landed, most of the inhabitants fled before him, full of fear, a

to have dragged up the islands on his fishing-hook from the depths of the ocean, and to have brought men their first fire.[56] One day, when his wife was m

uth displayed triple rows of dog's or shark's teeth; the eyes gleamed with mother of pearl; and the head was crowned with a helmet crested with long tresses of human hair. In the battle the priest used to distort his face into a variety of frightful grimaces and to utter appalling yells, which were supposed to proceed from the god whom he bore or attended. But the national war-god was not the only deity whose image was borne to battle. Other chiefs of rank had their war-gods carried near them by their priests; and if the king or chief was killed or taken, the god himself was usually captured also. The presence of their deities inspired the warriors with courage; for they imagined t

f obtaining a guardian deity for a family was to take the body of a still-born child and throw it into the sea or bury it in the earth; in the former case the embryo was supposed to turn into a shark, in the latter case into a grasshopper. When it was deemed necessary to obtain the help of a deity (akua) for a special purpose, such as success in fishing or in canoe-building, the divine spirit could be conjured into an image (kii), and could thereafter appear in a dream to his worshipper and reveal to him what food he desired to have dedic

fied, and a wooden image of him was placed in a large temple at Kairua, to which offerings of hogs, fish, and coco-nuts were frequently presented. Oronopuha and Makanuiairomo, two friends and disciples of Koreamoku, continued to practise the healing art after the death of their master

oked, used to be cast into the craters when they were in action or when they threatened an eruption; and when they boiled over, the animals were flung into the rolling torrent of lava to appease the gods and arrest the progress of the fiery stream. For the whole island had to pay tribute to the gods of the volcano and to furnish provisions for the support of their ministers; and whenever the chiefs or people failed to send the proper offerings or incurred the displeasure of the dreadful beings by insulting them or their ministers, or by breaking the taboos which had to be observed in the vicinity of the craters, the angry deities would spout lava from the mountain or march by subterranean passages to the abode of the culprits and overwhelm them under a flood of molten matter. And if the fishermen did not offer them enough fish, they would rush down, kill the fish with fire, and, filling up the shoals, destroy the fishing-grounds entirely.[67] People who passed by the volcano of Kilauea often presented locks of hair to Pele by throwing them into the crater with an appropriate address to the deity.[68] On one occasion, when a river of lava threatened destruction to the people of the neighbourhood, and the sacrifice of many hogs, cast alive into the stream, had not availed to stay its devastating course, King Kamehameha cut off some of his own sacred locks and threw them into the torrent, with the result that

mes in the one place and sometimes in the other. When the time came for offering the sacrifice, the priestess descended into the depths of the volcano, and there approaching as near as possible to the spot where the fire burned most furiously, she cast into it her gifts, saying, "Here, Pele, is food for you, and here is cloth," whereby she mentioned each article as she flung it into the flames.[74] Sometimes the priestess claimed to be inspired by Pele and even to be the goddess in person. One of the priestesses, in an interview with the missionary William Ellis, assumed a haughty air and declared, "I am Pele; I shall never die; and those who follow me, when they die, if part of their

ted animal, and if it was a pig, the pig was taboo for him. So with all the animals who became gods. Another had a stone for his idol; it became taboo, and he could not sit upon the stone. The idol of another was a fish, and if it was a shark, the shark was taboo for him. So with all the fish, and so they deified all things in earth and heaven, and all the bones of men."[78] Further, the same writers observe that "the trees were idols for the people and for the chiefs. If a man had for his idol the ohia tree, the ohia was taboo for him; if the bread-fruit

m into the sea to be devoured by the sharks. They thought that the soul of the deceased would animate the shark which had eaten his body, and that the sharks would therefore spare the survivors in the event of a mishap at sea.[84] It was especially stillborn children that were thus disposed of. The worshipper of the shark would lay the body of the infant on a mat, and having placed beside it two roots of taro, one of kava, and a piece of sugar-cane, he would recite some prayers, and then throw the whole bundle into the sea, fully persuaded that by means of this offering the transmigration of the soul of the child into the body of a shark would be effected, and that thenceforth the formidable monster would be ready to spare such members of the family as might afterwards be exposed to his attack. In the temples dedicated to sharks there we

of the dead. Whether the worship of other sacred animals in Hawaii was in like manner combined with a theory of transmigrati

s, Sorcerer

the war-god, stood a lofty frame of wicker-work, in shape something like an obelisk, hollow within and measuring four or five feet square at the base. Within this framework the priest stood and gave oracles in the name of the god, whenever the king came to consult the deity on any matter of importance, such as a declaration of war or the conclusion of peace; for the war-god was also the king's oracle. The oracular answer, given by the priest in a distinct and audible voice, was afterwards reported by the king, publicly proclaimed

sleep, and if his prayers were answered, he was usually able to inform the invalid of the cause of his illness, which had been revealed to him in a dream. But the same men, who could thus heal the sick by ascertaining and removing the cause of sickness, were supposed to possess the power of praying or enchanting people to death by the recitation of spells or incantations. The prayers or incantations which they employed for these beneficent or maleficent purposes varied with the individual: every practitioner had his own formulas, the knowledge of which he carefully confined to his own family; and he who was thought to have most influence with his god was most frequently employed by the people and derived the greatest emoluments from his profession.[91] Of this class of men the most dreaded were

ire, saying, "Kill or shoot the fellow." If the thief did not appear before the nut was consumed in the flames, the priest repeated the ceremony with the other two nuts. Such was the fear inspired by this rite that the culprit seldom failed to come forward and acknowledge his guilt. But if he persisted in concealing his crime, the kin

, Images, Hu

r ruinous state, but enough remained to show that it had been originally covered with the light grey cloth to which the natives attached a religious significance. It was no doubt with similar cloth that the white pyramids or obelisks were covered which Captain Cook beheld in the distance from the deck of his ship. Beside the particular pyramid which he examined Captain Cook found a sacrificial stage or altar with plantains laid upon it. The pyramids or obelisks which he thus saw and described were presumably the structures in which the priests concealed themselves when they gave oracles in the name of the god. On the farther side of the area of the morai of which Captain Cook has given us a description stood a house or shed about ten feet high, forty feet long, and ten broad in the middle, but tapering somewhat towards the ends. The entrance into it was at the middle of the side, which was in the morai. On the farther side of the house, opposite the entrance, stood two wooden images, each cut out of a single piece, with pedestals, in all about three feet high, not badly designed nor executed. They were said to represent goddesses (eatooa no veheina). On the head of one of them was a carved helmet, a

n steps or terraces, did occur in some of the Hawaiian temples. Thus Captain King saw a morai, as he calls it, which consisted of a square solid pile of stones about forty yards long, twenty broad, and fourteen [feet?] in height. The top was flat and well paved, and surrounded by a wooden rail, on which were fixed the skulls of captives who had been sacrificed on the death of chiefs. The ascent to the top of the pile was easy, but whether it was a staircase or an incli

ore than seven or eight feet high, and were proportionally wide. The entrance to the temple is by a narrow passage between two high walls.... The upper terrace within the area was spacious, and much better finished than the lower ones. It was paved with flat smooth stones, brought from a distance. At the south end was a kind of inner court, which might be called the sanctum sanctorum of the temple, where the principal idol used to stand, surrounded by a number of images of inferior deities.... On the outside, near the entrance to the inner court, was the place of the rere (altar) on which human and other sacrifices were offered. The remains of one of the pillars that suppo

h flat stones and supported the king's house, while the houses of the priests stood in another part of the sacred enclosure. If this interpretation is correct, we may infer that the temple resembled a Tahitian morai, which was a walled enclosure enclosing a sort of step

ent offerings.[102] Another temple (heiau), in good preservation, visited by Ellis, measured no less than two hundred and seventy feet in one direction by two hundred and ten in another. The walls were thick and solid; on the top of them the stones were piled in a series of small spires. The temple was said to have been built by a queen of Hawaii about eleven generations back.[103] Once more in one of the puhonuas or cities of refuge, which in Hawaii afforded an inviolable sanctuary to fugitives, Ellis saw another temple (heiau), which he describes as "a compact pile of stones, laid up in a solid mass, 126 fe

e feet wide at the level of the ground, and two feet wide at the top. It was enclosed only on three sides, the oblong area formed by the walls being open on the west; from that side there was a descent by th

e pyramids were said to have been erected at the command of Umi, an ancient king, to commemorate his conquests. They seem to have measured each some ten or twelve feet square. The temple which they surrounded was about ninety-two feet long by seventy-two feet wid

he chief priest of the temple informed the Russians "that the fifteen statues wrapped in cloth represented the gods of war; the two to the right of the place of sacrifice, the gods of spring; those on the opposite side, the guardians of autumn; and that the altar was dedicated to the god of joy, before which the islanders dance and sing on festivals ap

en covered their faces with masks, and cut down the tree with their daggers.[109] Another famous idol was said to be made of wood so poisonous, that if chips of it were steeped in water, and anybody drank of the water, he would die in less than twenty-four hours.[110] The Hawaiians seem to have made their idols hideous on purpose to inspire terror.[111] The features of some of the images were violently distorted, their mouths set with a double row of the fangs of dogs, their eyes made of large pearl oysters with black nuts in the middle; some had long pieces of carved wood, shaped like inverted cones, rising from th

ptives any men who had broken taboos or rendered themselves obnoxious to the chiefs were sacrificed. It does not appear that they were slain in the presence of the idol or within the temple, but either on the outside or where they were first taken; in all cases an attempt seems to have been made to preserve the body entire or as little mangled as possible. Generally the victims were despatched by a blow on the head with

templation, the diviners used to sacrifice animals, generally hogs and fowls, and to draw omens from the manner in which they expired, from the appearance of their entrails, and from other signs. Sometimes, when the animal was slain, they disembowelled it, took out

Fes

al canoe along the beach; and as soon as the king lands, and has thrown off his cloak, he darts his spear at him, from a distance of about thirty paces, and the king must either catch the spear in his hand, or suffer from it: there is no jesting in the business. Having caught it, he carries it under his arm, with the sharp end downwards, into the temple or heavoo. On his entrance, the assembled multitude begin their sham-fights, and immediately the air is obscured by clouds of spears, made for the occasion with blunted ends. Hamamea [the king, Kamehameha] has been frequently advised to abolish this ridiculous ceremony, in which he risks his life every year; but to no effect. His answer always is, that he is as able to catch a spear, as any one on the island is to throw it at him. During the Macahity, all punishments are remitted throughout the country; and no person can leave the place in which he commences these holidays, let the affair requiring his absence be ever so important."[120] The ceremony of throwing a spear at the king during the festival of Macahity has been described also by the Scotch sailor Archibald Campbell, who may have witness

alled Kekou-Aroha, was carried round the island by a priest; everything that he could seize with his left hand he had the right to appropriate, whether it was dogs, pigs, vegetables, o

we were present at the celebration of a Tabu pori, which lasted from the setting of the sun to sunrise on the third day. It is already known what degree of sanctity is imparted to him who joins in

and Fune

mbles it loses its way through falling in with a ghost or spectre, who frightens it; but even then it may be brought back with the help of a familiar spirit despatched to seek out and guide home the wanderer. When a man falls sick, his soul begins to feel ill at ease in his body, and if the sickness proves fatal, the soul quits him never to return.[127] According to another account, the Hawaiians held that every man had two souls in his body, of which one never left

he demon to declare through the mouth of the sick man why he had entered into him, and on what terms he would consent to take his departure. Sometimes, the demon was induced to perch on the head or shoulders of one of the bystanders, and from that coign of vantage to answer the interr

graves were not deep, and the bodies were usually placed in them in a sitting posture.[130] A rude method of embalming by means of the flower of the sugar-cane was often practised, whereby the entrails and brains were extracted and the body desiccated.[131] When the dead was interred in the dwelling, the house was not uncommonly shut up and deserted, the survivors seeking for themselves a new habitation.[132] The custom no doubt sprang from a fear of the ghosts, which were supposed to linger about their final resting-places and to injure such as came within their reach; hence their apparitions were much dreaded. For the same reason burials were conducted in a private manner and by night. If people were seen carrying a dead body past a house, the inmates would abuse or even stone them for not taking it some other way; for they imagined that the ghost would ply to and fro between the grave and his old home along the path by which his corpse had been carried.[133] Sometimes, apparently, to prevent the ghost from straying, his grave was enclosed by a sort of fence composed of long poles stuck in the ground at intervals of three or four inches and fastened together at the top. At all events Ellis saw a priest's tomb thus enclosed, and he received this explanation of the fence from some people; though others merely said that it was a custom so to inter persons of consequence.[134] Nightmare was believed to be caused by a ghost attempting to strangle the dreamer; under the influe

teeth, and many lost all their front teeth both in the upper and the lower jaw. Another mutilation practised at such times was to cut one or both ears, but it seems to have been comparatively rare. Much commoner was the custom of burning circles or semi-circles on the face or breast by means of strips of burning bark. The mourners also polled their hair in various ways. Sometimes they made bald a small round piece on the crown of the head, like the tonsure of Catholic priests; sometimes they shaved or cropped close the whole head except round the edge, where a short fringe was left to hang down; sometimes they made their heads quite bald on one side and allowed the hair to remain long on the other; occasionally they cut out a patch in the shape of a horse-shoe either at the back of the head or above the forehead; sometimes they shore a number of curved furrows from ear to ear or from the forehead to the neck. When a chief who had lost a relative or friend had his own hair

nd shortly after the whole island abandons itself for a month to the utmost disorder and licentiousness. During this period, both sexes go entirely naked, and men cohabit with women without any distinction: the woman who should dare to make resistance, would be considered as violating the laws of the country. The same licentiousness is observed on the death of a noble; but it does not extend beyond the domains of the deceased, and is of a much shorter duration, not continuing, as Mr. Young informed me, more than a few days, though attempts are made by the youth of the party

e king gave him a fine estate and appointed him to several responsible offices; in particular Young was governor of Hawaii for no less than nine years during the king's absence. He married a native woman of rank, by whom he had six children. While he remained warmly attached to his native country and rendered essential services to English vessels touching at the islands, he remained a voluntary exile for forty-five years in Hawaii, where he died at the patriarchal age of ninety-two in December 1835

redit to it. The natives cut out their hair, and went about completely naked. Many of them, particularly the women, disfigured themselves, by knocking out their front teeth, and branding their faces with red-hot stones, and the small end of calabashes, which they held burning to their faces till a circular mark was produced; whilst, at the sa

our eyes and witnessed to the excesses that had been committed at the recent death of Tamehameha. At such a crisis anarchy displays all its horrors: the laws and the rules of taboo are broken without shame: the prohibited foods are devoured without scruple, chiefly by the women: the rights of property are ignored; force becomes the supreme law: the voice of chiefs is powerless: old enmities are avenged by

restraint on the excesses of their subjects. It was the time of redressing private wrongs, by committing violence on the property and person of an enemy; and everything that any one possessed was liable to be taken from him. Their grief was expressed by the most shocking personal outrages, not only by tearing off their clothes entirely, but by knocking out their eyes and teeth with clubs and stones, and pulling out their hair, and by burning and cutting their flesh; while drunkenness, riot, and every species of debauchery continued to be indulged in for days after the death of the deceased."[147] To the same effect Ellis writes that "as soon as the chief had expired, the whole neighbourhood exhi

songs. "Under ordinary circumstances it would be reckoned taboo for women to utter such things in the presence of men; but at funerals all restraints are removed. People do as they like. Grass may be plucked out of the

ng the chiefs and the new king, the priest spoke as follows: "I will now make known to you the rules to be observed respecting persons to be sacrificed on the burial of his body. If you obtain one man before the corpse is removed, one will be sufficient; but after it leaves this house four will be required. If delayed until we carry the corpse to the grave, there must be ten; but after it is deposited in the grave, there must be fifteen. To-morrow morning there will be a tabu, and if the sacrifice be delayed until that time, forty men must die."

jutting out into the sea, and was surrounded by a strong fence, leaving a paved area in front and at the two ends. Several rudely carved male and female images of wood were placed on the outside of the enclosure, some on low pedestals under the shade of a tree, others on high posts planted on the jutting rocks which overhung the edge of the water. A number of effigies stood on the fence at unequal distances all around; but the principal assemblage of idols was at the south-east end

he whole land was polluted, and the heirs sought a residence in another part of the country, until the corpse was dissected and the bones tied in a bundle; for when tha

of the Soul

ch they drink, and wide-spreading trees under which they recline.[158] Milu is described as the Hawaiian Pluto, the lord of the lower world to whose dominions departed spirits go. His abode was in the west, hence the ghosts of such as died on the eastern shore of an island always had to cross to the western shore before they could set out for their final place of rest in the spirit land. Some said that Milu had his dwelling under the ocean, and that he was the prince of wicked spirits.[159] However, according to some accounts, the two ancient kings, Milu and Akea, ruled over separate regions in the spirit land, which were tabooed to each other, so that nobody could pass from the one to the other. Akea or Wakea dwelt in the upper region, and there the souls of chiefs dwelt with him; whereas Milu occupied the muddy lower region, and there the souls of common folk abode with him. In the upper region all was peaceful and orderly, and there persons who had faithfully complied with the precepts of religion in life were received after death. On the other hand the lower region, ruled over by Milu, was noisy and disorderly; evil spirits played their

awaii; one was at the western end of Maui; and one was at the southern point of Oahu.[162] According to one account, the ghosts on their passage to Milu's

as a spectre or ghost. In time, however, it grew weaker and weaker and gradually disappeared altogether, like the other spirits (akuas). By that time it had found a guide to show it the way to Milu's realm, from which there is no return. Sometimes, however, the guardian god of a family would oppose the passage of

und the whole court full of spirits engaged in such noisy and tumultuous sports, that he could steal in among them unobserved, all the more because the nearest spirits mistook him for a ghost newly arrived with the stench of his dead body still on him, so that they turned away from him in disgust and made uncomplimentary remarks on his unsavoury condition. When they had played all sorts of games, the chief suggested that, as a new form of sport, they should all take out their eyes and throw them in a heap. The suggestion was accepted, and every one hastened to comply with

e Sandwich Islands, they replied that there were two gods, who conducted the departed spirits of their chiefs to some place in the heavens, where the souls of kings and chiefs sometimes dwelt, and that afterwards the two divine conductors returned with the royal and princely souls to earth, where they accompanied the movements and watched over the destinies of their survivors. The name of one of these gods was Kaonohiokala, which means the eyeball of the sun; and the name of the other was Kuahairo. Now Kapihe was priest to the latter god, and professed to have received a revelation, in accordance with which he informed King Kamehame

ilised European as childish, while the customs which they based on them must appear to him in great part foolish, even where they were not barbarous and cruel. How far such childish notions and foo

TNO

toire de l'Archipel Havaiien (Paris and Leipzig, 1862), pp. vii sqq.; C. E. Meinicke, Die Inseln des Stillen Oceans, ii. 271 sqq.; Encyclopaedia Br

ndwich Islands, Fifth Edition (Boston, 1839), pp. 69 sqq., 140; D. Tyerman and G. Bennet, Journal of Voyages an

pp. xiv sq.; Ch. Wilkes, op. cit. iii. 390 sq.; F. D. Bennett, Narrative of a Whaling Voyage round the Globe (London, 1840), i. 198 sqq. The

W. Ellis, op. cit. iv. 21 sq.; Ch. Wilkes, op. cit. iv. 283 sq.; J. J. Jar

esidence in the Sand

W. Ellis, op. cit. iv. 23; C. S. Stewart, Residence in the Sandwich Islands, pp. 104, 106; J. J. Jarves, op. cit. pp. 77 sqq.; J. Remy, op. cit. pp. xxxvii sq.; F. D. Bennett, op. cit. i. 209.

i. 213 sq., vii. 121; W

ation); C. S. Stewart, Residence in the Sandwich Islands, pp. 111-113; Tyerman and Bennet, op. cit. i. 412, 426, 428, 430, 472; O. von Kotzebue, Neue Reise um die Welt (Weimar, 1830), ii. 96; J. J. Jarves, op. cit. pp. 68 sq.; J. Remy, op. cit. pp. xxiv

, Voyages,

Cook,

age round the World, pp. 180-182; C. S. Stewart, Residence in the Sandwich Islands, p. 107; W. Ell

que, ii. 611 sq.; A. Campbell, Voyage round the World, pp. 192-195; W. Ellis, op. cit. iv. 109-113

; O. von Kotzebue, Neue Reise um die Welt, ii. 97 (as to the kava bowls); J. J. Jarves, op.

i. 136 sq.; W. Ellis, op. cit. iv. 156

380; J. J. Jarves, op. cit. pp. 30 sqq. According to Jarves (op. cit. p. 33), "Rank was hereditary, and descended chiefly from the females, who frequently held the reins of government in their own

. 101; J. J. Jarves, op. cit. p. 30; J. Remy, op. cit. p

p. cit. iv. 412 sq., 414; J. J. Jarves, op. cit

lkes, op. c

lis, op. c

iv. 417. Compare J. J.

Kotzebue, Voyage of Discovery into the South Sea and Beering's Straits (London, 1821), iii. 246: "The people are almost subject to the arbitrary will of the lord, but ther

k, Voyages,

and Bennet, o

my, op. ci

. J. Jarves, op. cit. pp. 33 sq. C

the Tongan B is pronounced P. Hence the Tongan taboo becomes in Hawaiian kap

op. cit. pp.

. Compare L. de Freycinet, Voyage a

lis, op. c

overy into the South Sea and Beering

is, op. cit

L. de Freycinet, Voyage autour du Monde, Historique, ii. 597; C. S. Stewart, Residence in the Sandw

lis, op. c

; C. S. Stewart, Residence in the Sandwich Islands, pp. 31, 32 sq.; Tyerman and Bennet, op. cit. i. 378 sq., 397 sq., 442 sq.; J. J. Jarves, op. cit. pp. 197 sq., 201; J. R

, Voyages, v

Tregear, Maori-Polynesian Comparat

Islands (London, 1851), p. 11; A. Bastian, Die heilige Sage der Polynesier (Leipzig, 1881), p. 131;

5, 461, 464, 540, s.vv. "Ron

, op. cit. p. 4

. cit. pp. 461, 540

r, op. cit. p.

Ku; Kanaloa was a younger brother of Kane, and helped him in his beneficent labours. See A. Marcuse, Die Hawaiischen I

, Die Hawaiisch

earches, i. 110 sq.; Tyerman

ner, Samoa,

to New Zealand (London, 1817), i. 59. Compa

, op. cit. p. 4

heilige Sage der Poly

ian, op. cit

o the divine twins in Hawaii, see also

Jarves, op.

, Die Hawaiisch

, op. cit. p. 4

i. 88 sq.; J. J. Jarves, op. cit. pp. 41 sq.; H. Bingham, Residence of Twenty-one Years in

nnet, op. cit. i. 376; J. Remy, op. cit. pp. 29-37;

ative Dictionary, p. 236, s.v. "Maui"; A

, op. cit. i. 433; J. J

lis, op. c

is, op. cit

, op. cit. iv

nselgruppen in Oce

nselgruppen in Oce

. iv. 335 sq.; J. J. J

v. 237, 246-249; J. J. Ja

. iv. 363 sq.; Ch. Wil

s, op. cit.

lis, op. c

lis, op. c

is, op. cit

lis, op. c

lis, op. c

lis, op. c

lis, op. c

isit to the South Seas

ews with priestesses of the goddess see id., iv. 275 s

lis, op. c

ok, Voyage

my, op. ci

, op. cit. p

ve, pp. 182

Voyage autour du Monde

cit. iv. 90; comp

op. cit. i. 422 sq.; J. J

lis, op. c

oyage autour du Monde,

lis, op. c

above, pp

Jarves, op.

lis, op. c

Voyage autour du Monde

und the World, pp. 171 sqq.; C. S. Stewart, Residence in the Sandwich Islands, pp. 202 sq.; Tyerman and

cuse, op. c

covery into the South Sea and Beeri

lis, op. c

Voyage round the W

The cloth-covered pyramid or obelisk

ok, Voyage

v. 96-98. Compare J. J. J

above, pp

ook, Voyag

um die Welt, ii. 89 sq.; A. Campbe

lis, op. ci

is, op. cit.

lis, op. ci

esidence in the Sandwi

op. cit. iv. 99 sq

mpbell, Voyage round the World, pp. 175 sq.: "Their Morais, or places of worship, consist of one large house or temple, with some smaller ones round it, in which are the images of their inferior gods. The tabooed or consecrated precincts are marked out by four square posts, which stand thirty or forty yards from t

and Bennet, op

lis, op. ci

llis, op.

, Die Hawaiische

vii. 6, 15; compare A. C

iansky, op.

is, op. cit.

emy, op. c

pp. 47 sq.; J. Remy, op. cit. pp. xl sq. Compare U. Lisiansky

rcuse, op.

Ellis, iv

ompare U. Lisiansky, Voyage round the World, p. 118. According to the

native notice we may gather that the New Year celebration was the festival of Macahity. See J. Remy, Histoire de l'Archipel Havaiien, pp. 167, 169, "à la célébration de

mpbell, op.

en Bough, Part III. Th

bell, op. cit

ue, Neue Reise um d

Voyage autour du Mond

th Sea and Beering's Straits, iii. 248 sq. Compare A. v

Inselgruppen in Oc

p. 39 note; A. Marcuse, Die

Inselgruppen in

. iv. 359 sq.; J. J. Ja

p. cit. p. 73; J. Rem

and Bennet, op

J. J. Jarves, op. cit. p. 74; A. Mar

lis, op. ci

ds (London, 1851), pp. 11 sq., quoting Sheldon

um die Welt, ii. 98; A. Bastian,

Voyage round the

emy, op. c

are U. Lisiansky, op. cit. p. 123; A. Campbell,

n the Sandwich Islands, p. 166;

s, op. cit. i

lis, op. ci

, Voyage round the

on, 1798), ii. 135 sq.; W. Ellis, Polynesian Researches, iv. 96; Tyerman and Bennet, Journal

Voyage round the

Voyage autour du Mond

esidence in the Sandwi

Polynesian Res

Hawaiian or Sandwich Islands, p. 66

he Ila-speaking Peoples of Northern

s, vii. 145; U. Lisia

. Remy, op. cit. pp. 125, 127; H. Bingham, Residence

covery into the South Sea and Beerin

Polynesian Resea

Residence of Twenty-one Years in the Sandwich Isl

is, op. cit.

Voyage autour du Mond

he correct Hawaiian form is Milu; for in the Hawaiian dialect the ordinary Polynesian R is replaced by L. See E. Tregear, Maori-Polynesian Comparative Dictio

nesian Comparative Dictionar

on, 1851), p. 12; A. Bastian, Inselgruppen in Oceanien,

Inselgruppen in

Sandwich Islands, p. 12; A. Marcu

Inselgruppen in

stian, op.

Voyage autour du Mond

Polynesian Res

Inselgruppen in Oc

Polynesian Resea

O

MOUNG T

by a great chief, it would not be broken, but a powerful man often violated the taboo of an inferior. A chief, for example, would frequently lay one of these sacred interdicts on a road or a river, and then nobody would dare to go by either, unless he felt himself strong enough to set the chief's taboo at defiance.

ticular ancestor were in duty bound to rally to the defence of the chief's taboo, and the more distant the ancestor, and the more numerous his descendants, the greater the number of the champions thus pledged to the support of the family honour. Hence the longer a man's pedigree, the better chance he stood of maintaining his taboo against all comers, for the

TNO

bove,

n (London, 1870), p. 168. Compare J. Dumont d'Urville, Voyage autour du Monde e

lor, op. c

N

pirits of, d

he Hawa

ong the Mar

s, the Haw

burial-plac

re of Mao

Tongans

n, 16

ey Islander

iety Islan

awaiians

ds of t

in visible objects, animals

reads a net to cat

g of the nether w

aiian dialect, equiva

spiri

o, a Tong

a Tongan

he Society

r, Catholic m

English

f the Marque

shipped by Ma

ght out at marr

its watch over

eir kinsfolk amo

diseas

Society Island

newly wedde

G. F.

form of, 66, 92

s of men resid

in Hawaii

a king of

vale of,

f chiefs in

amoan isla

ns dreade

, 241

ing-place for s

ciety of t

, sacred c

acred ch

g,

y of pri

spirit, 35, 36, 37, 41, 42, 44, 46,

akua, ea

rated feather

priests c

shed from oramatuas tiis, the

al cavern, 233

gion, home of the dead,

stone, 61, 180, 2

r licence at

21 n.1, 279 n.1

tion as to twins

penalty of

f breach of t

go, customs as to

of chiefs i

ls of the Marq

mong the

ure of, 61, 168, 222

time of mour

, their superstitions c

a, customs as to twi

lf, on sun-w

after bu

installatio

act with a

ess incarn

deit

f Ple

D., 332 sq.,

sdon, 6

incarnate

ed,

rds formerly

e form of,

ed in Ha

god determined

ies aft

ces in mourn

hief sacre

able offering

to the d

fered to bride

er offered to b

ered to the dea

residence of Tongan gods and of noble dead, 6

tain Cook wo

dead du

ed re

eale

aned

at remova

ned

l victims not

carried off by

nto volc

t by relativ

revent prof

efs buried in tem

n caves,

atoa, a To

the Society Islan

ws, unknown t

y Islanders as an

the Marqu

g the Hawa

ches in mo

d from sacred

ple food of the Soc

arotonga

Marquesan

f chief

J. L., 12

173 n.1, 201, 204, 206 n.1

mourning for

ori modes

use,

tage,

ree, 2

ret

rites of, in T

ight

oms in Samo

vey Island

ety Islands

rquesas,

iian Island

round dr

orais) of the Ma

sins of th

stition as to

J. Bapt

he Hawa

385, 412 n.1

sm, 26, 6

ervey Is

coffins, 20,

s, Ma

gan

esan,

o enable them to reach

, servants o

ad deposited in, 22, 232, 23

family god

ed in Ma

agical, of Ma

at death,

ge of soul to other

of Tongan

unburied de

the Hervey Is

ion of a king, 2

ad Areo

hildbir

iage, 2

of the living again

Ri

ointing a king

s of twins to ferti

ended from

uls immo

ed, 4

riority of, 5

n, 17

ied,

lmed

Marques

aii, 3

guage in Sa

p hereditary

crificed, 7

y in Tonga

in the Tonga

vey Island

by god

sacred kings in

imals or other natura

Dr., 3

183; prayers to

n, 183; offered

like canoes, 20

65 n.2, 93, 94, 96

cted in mo

question of the

system in Sa

ion of

17, 123, 128, 129, 132, 246, 248, 249, 251, 257, 258 n.5, 262, 275, 277 n.2 and 4, 279, 280, 282, 283

rvey Islan

ens of hot st

their forma

t on the sea or exp

in piec

d, 36

eated in

marri

aiian traditi

among the

, omens

ngan ideas

missionary to the Marqu

R. A.,

of Man

, Maor

gan

specially d

at the birth of

ustoms, Cere

the dead, 19, 208 sq.,

ga, 13

n of the

, household

from

e of,

the, 2

n Manga

Maui and

birth of twi

, 139,

ow, 35

g the Marque

s of the Marq

Islan

rles, on co

inson

, 11, 58, 110, 123,

the bodies of th

sitting po

ppear in drea

he dead beco

by contact with

is, 117 sqq.,

the, in Sam

fered to

head to th

e head to the

in honour o

sitting po

of the, 287 sq.,

s offered to the

spirits of t

in the Society

e, in image

in the Society I

ed to dei

among the Marqu

iian Island

n of the

rouching po

Gh

n deifi

otion as to th

the origin of,

oddess

., 85 sqq., 213 sqq., 238 sqq.

econd

ciety Islanders co

contempt f

and customs con

e anger of the gods

gency of gods o

ce of m

of ancesto

n their li

ad me

r death, 35

imals

, priests, an

men, 2

f,resident in

irits of c

, personifications

i conceptio

pirit of Sam

C., 118

sm in H

E., 6 n.2,

he Samoan

rvey Isla

iety Islan

rquesans,

awaiians

e Hervey Isl

d by souls of

gency of gods, spirits,

ciety Islanders co

uesans conc

Sick

d to be caused by entrance o

t gods,

, in Samoa

thieves,

the cause o

lted before ba

404 sq.,

our among the S

sacr

from

en,

iced,

, land of

es of the Areois, 2

held in r

ori theori

dead appear i

theory

rvey Islanders

ety Islanders con

ommunicate with the

ideas ab

to priests i

ideas a

eaten after the b

ing dance

t-Thoua

York Isl

axes, as a mourni

rom the sea

, Tongan th

by Ma

of the dead, 277 n.4, 3

e

uperstition

god,

d, 95, 182

one of the Societ

., 206

, 276, 277, 284, 286 n.5, 290 n.3, 292, 295, 298 n.2, 308 n.1, 311, 3

of the dead

oa, 21

ty Islands,

arquesas

awai

e, J.

e of the Tongan

a go

are

Tonga Isla

meri

e Hawai

of the dea

eligious system i

ervey Is

isers

r the healing of the

or sacrileg

sacred anim

oul thought to r

tim presente

anean abode o

Bowditch

died in visible

s to tot

Africa, their superst

., 57 n.1, 61 n

ter a deat

th, 213 sqq., 238 sqq., 31

, its humanising

s, 369 s

Gh

Calabas

al, 144, 355,

onour of the

Fest

, sacred

jured in

ages of the

d god

, nobility

for souls

ue attributed to

great an

pening of the

of the Sa

rquesans,

an, 41

Fe

and of worship, 103, 104,

fluence i

ilated in m

iced,

81, 82, 91, 92, 103, 105, 120,

es of,

econd, king

sian knowled

friction of

'iti'i from

use after a d

to men by Ma

wood by Ma

od of kindling, inven

by Ma

n to men b

led near house

ing periods of s

sons, sacri

offerings of,

ciety Isl

sented to e

ifices of,

ims called

ipped

to shark

ut of bones of de

odes of, 2

ivated by

dead, custom

tion of a gr

oxes, go

of war-god, o

ive assembly, par

with the d

d person with his hands, 38

se so long as a co

d at t

nts in

Dr. Ch

262, 283, 287 n

7 n.1, 278 n.1, 28

on sacri

ed and e

t, L. de

Islands.

ances, 13

4, 355, 36

es in Tonga

vey Island

n the Hervey Is

hi, family name of t

l-place, 67, 82, 102

her Math

n honour of the d

religious f

magic wrough

d, G.,

d by priest or

31, 304 sq., 320 sq

e to nether

weet pota

ng th

with the su

n nets,

by Mir

by force o

ered to,

n.1, 225 n.1, 227

acred, of

termined at bir

inspired pr

Samoans cal

priests descend

h spirits of

Polynesi

Maoris,

ongans,

n as, 64 sq., 66

cended

sent b

mals, 66, 92 s

non-human, of

tribal, of

n Tonga, 73 s

p of,

s in honour

e,

able,

mic,

ods, 2

e of th

shed

ight (Po)

sea,

e air

ds in the Society

disease and de

two clas

al and aristocratic,

of Samoans

ciety Isl

arquesas

aiian Isla

of, reborn in gr

r?me, 60 n

souls of dead

, sacr

n to templ

n kings,

at, 12

fs religiousl

with st

ty Islan

waii,

To

ity, how ob

E., 41, 42

rd, F. H

thic monument in

ne of the Tonga Is

, A. C

Maori fes

urning, 19, 30

at cutting

l magic, 30

rners to the d

ed to vo

atio, 6 n

38, 45, 137, 13

, a tribe of Mar

red recorde

J. Rende

n region of the dead

394, 400, 406, 409, 4

Sandwich Isl

Sandwich Isla

l home of Maoris

ity of the,

dried and pres

ff and buried s

ren moul

tached to

mies kept as

ecial seat o

t of souls to

," gods incarnat

hets, Renan

409, 410, 411

ca, customs as to tw

sacre

from

ion about

lip, 123, 1

Cook Islan

slanders

observed afte

god of th

of the dead

ddess, perhaps of th

the Maori goddes

d of thi

ne of the Marquesas

acrific

lcano

e

ncleanness ble

ulu,

oms as to twins a

(atuas),

ribe of Mar

buried in,

e removed f

after a

s, Ma

n, 16

ciety Isl

rquesans,

awaiians

ty Islands, 117, 246, 280

ifices at

, traditio

ed by Sam

king's g

to Oro,

iety Islan

living me

tion of me

iefs and priests,

rks, 4

13 sq., 421

t to be favourite

s in Samo

iian, 412 s

74, 121,

asket-work

f deified

he gods, 29

ead were supposed to lodge,

to bat

onjured i

s, Hawaiia

ef in, its effect

hiefs and their

an soul, 3

ons, Maor

cerers

an, 40

f gods in ani

of savage thou

nesi

e, in Poly

he Areo

of dead, cause

drinking kava

s of de

an prie

the Society Isl

by deit

d men,

Tonga,

among the H

practised b

, in Hawai

. J., 383

man victims hun

e of souls of th

ping-of

et, emblem of dei

ne of a

stration of, in

, prie

. See

Hawaii, 384, 388, 389, 400, 409,

Hawaiian deity, 3

aiian deity, 392,

-ball of the sun,"

a priest

in Hawaiian

a Bay in

ers or spells

the Sandwich

of inspiratio

o the god

to wha

t graves,

the Marqu

Hawaiia

a, the firs

ano in Hawaii

8, 379, 385 sq.,

Samoa,

the death of a kin

," a Samoan f

her sac

ion about

nations of war-god

illages, or distric

d oracul

, one civil, the oth

r mouthpieces

e Hervey Isla

econdary, in

from gods in the Soci

priests,

aii, 3

ip, do

g chief carri

, a deifi

von, 385 n.4,

their superstitions

J. von, 346, 3

Hawaiian dei

a Hawaii

, the fir

rouse

lardi

. von, 118, 341,

, Polyne

used in speaking

ce for souls of

ping-of

Islands,

one of the Tonga I

g, omens

ng of Hawaii

q., 368 sq., 371, 372, 41

ted after a

n the Societ

ncient Haw

seat of c

ributed to breach

g a g

empter in the

d as causes o

92, 94, 96, 1

from

iian deity, the equivalen

k identifie

f Mang

the Haw

awaiian festi

ace of chiefs in T

d of earth

g the Maori

he Tong

practised i

ty Islands,

aii, 4

Sorc

s (Maori

ernal regions, original

ntly identical with M

f the Society

ated to the Pol

creatio

na

ia,

, 219, 220, 221, 222, 224, 225, 22

Samoan i

moan islands, 149,

s, 5

ulture,

g the souls of th

ng the souls of

s to the cause

the origin of

ing,

f the dead

ption of de

ng the, 3

a Marques

. See

ed grove, 225

. See

aptain E.,

se, A

78 sq., 80, 82, 83, 86, 90, 91, 92, 93, 97, 98 n., 9

islander

Islands,

rais) in t

rites, 28

n, Jo

ve inhabitants o

actor personif

in To

n nobles, 65, 66, 74, 85, 76,

Governor o

e Samoan,

ian,

l Polynesian

h the goddess o

p the Tongan Islands

ikuleo in

ught great stone

olynesian H

re to men,

ts, 275, 2

age, 2

re from M

e Sandwich Isl

mythical first

the Polynesia

fire-god,

mountain in

olcano in Ha

the kings o

he Hawaiian

uments of the

Dr. Rivers's t

Tonga

a (Lifuka

elation to sun-w

arquesas

tombs, 11

, C. E.,

dmixture of, in the

sian t

of New Ze

an totem

w related to Po

mong th

at funerals

332, 333, 338, 354, 357

in their l

er death, 3

the Polynesians,

t Melanesian totemism has

f the nether world,

e

), a rebel

dering, in the

f the nether

ll or of the

the Sandwich

e

nal hag, devou

63 n.2, 264 n.3, 266 n.4,

bsolute, in

of Tongataboo, 1

e-class in T

ing of Tonga, 83, 91

mily god

f sacrifice

of the

dess, 26

aui), Ton

burial-place, temple,

in, 117 sq

iety Islan

of dead chiefs

ces, 357 s

deposite

i, 391,

s buried i

ced by superstit

nced by re

souls of comm

god in the Her

death of divi

stoms of Ma

ga, 13

oa, 20

rvey Isla

ciety Island

rquesans,

aii, 4

ing stopped to prevent t

ale demon o

t god of the

sacred

e house or deposit

reads a net to

Society Islande

rquesans,

of, used in evi

ves changed aft

s sacre

sion to the Society

nge o

of the Tonga

onifications

hip

among the M

itoe

tch ghost

, the Maori

populatio

varo Mend

, a Maori

s, J. L

ss (Po), 258, 276, 277, 298 n.

ls by

caused by

mon, 38,

pposed to tab

Hawaiian

d in female li

f dead, as gods

place of departure for so

s Islands, 328, 337, 350, 352

awaiian No

a godde

e

in Mang

ich Islands, 375, 376

gs and chiefs in

oitongas,

n chiefs

n the Societ

god in, 9

gs to g

eities, 187

iests

e dea

at tom

nic godd

Sacr

ent by

ds, animals, or

ictims, clouds, an

latry in the Society Is

ivered by p

sts in the na

hipful spirits of departed r

athers ca

of families, villages,

ds, 255, 255 n.1, 258, 259, 261,

a priestly orde

eity of the Areoi S

ls of dead

stones,

festiva

tam

cred, 9

for dead,

from

cruited by

ess of ear

f Vate

mythical

moan war

e Society Isla

rm of government

ori for

he volcano Kilauea

tions of na

by an a

ori story of origi

, divin

tam

iver a

ed to the

ed, 264,

very of

e dea

e

e shrine of

lems of deifi

f departed s

of the gods and of the dead, 258, 277, 298 n.

sed by death,

, J. S

ng the Marque

the Hervey

sians,

n and langu

of li

Savaii (Hawai

m Tong

ledge of f

of metals

veloped out o

s, gods

, 332, 344 n.1, 350, 353,

nown to the

to the g

e dea

mal go

ral benef

oing to

e dyin

f dead relatives a

l and anc

to kin

iety Islan

ery of the si

ro,

ical,

he dea

e dead

mples

battl

eople," so

ght to dying

ming to person

tise enchant

from the

uls immo

spirits of

ir inspirat

n, 19

ired

to cause of s

lled "god-bo

ame of gods,

rk god

ety Islands

by shar

iian

h the dead, 20, 140

relation to

, in Samo

of women at the death

Danger I

de of the dead and of the g

re Bo

ts in Sam

king at instal

er defileme

t with the d

uls of th

dal to

es of Tahiti and

d or terraced, 1

d or terraced, i

Fernande

, caught by Mau

338, 341, 35

Islands, 246, 255, 258, 259,

rd sacr

from

orshipped

rom, 19

eified chie

ions abou

, gentlem

wners

od of sk

y Islands, 219, 221, 222, 2

burial

sacred, 2

of dead p

oed,

arded as div

ve, 23

on of the d

-off place of s

ncentrated on worship

of Polynes

ngan,

ence of the T

amoans,

ey Islander

stage

ety Islande

luence on m

rquesans,

awaiians

, 412 n.

on the Hebrew

chiefs in Sa

dead, Hawaiian notio

umous, no beli

, belief as to mot

the first woman crea

and mourning in

he Hervey Isl

the Society

ficatio

Cere

Water of Life

ether wo

n.1, 119, 124 n.1, 1

ts, E

ode of the dea

peace and agri

an god, 224, 225

tream and gr

or of circu

t Hawaiian g

e

e, J.

, S. and

, a sea

the Samoan T

of chiefs

children, 7

ogs,

ngers

t-born

gical

to the d

to vol

the Society Is

e recovery of

man sa

ileg

ion, 74 sq

ame for the grou

t of Polynes

slands,

ctivity in

te, 1

heir appearance and

ture, and indus

property

ent, 17

on, 18

of natural obje

ral objects developed out

s in the Society

of Tani

s for crim

Hawaiian Isl

Islanders

r chief g

h of a king or high ch

t inconsisten

ddicted to su

tre of Polynesian dispersion, 6, 148 s

king of the lower

slain foes

s of the

sacred, 9

ll sac

ke as g

, family g

d dea

t bur

ifice first-

lleged, in

associated

sequies of Samoan

sian fune

th, 234, 23

gods,

eth, omens

inisters of

in, 9

red

ldren turned i

in Hawaii

hich the souls of the dead

and, E

carried to

to be caused by

Di

nanted by

dead buried

s of, speciall

ead preserved

ead kept in

pt in temple or

lers worsh

idden in

d by Maui

accompany their

ciety Isl

the gho

. and Dale,

S. Pe

ter, gods

ey Islanders'

ks in Samo

otonga

ciety Isl

e Marque

aii, 3

slanders,

Islands,

nour of the

Di

(Maori),

ascribed to arts

iian

Ma

eas concerning

hado

reat

soul from b

q., 66, 86 sqq., 213 sqq.,

val o

heaven, 24

ory of, 66

f concerning

with shad

e shape as

ty Islanders concer

ey Islanders concer

Marquesans conc

iefs concern

ommoners m

fs and priest

ppear in drea

rs cause d

ts cause dise

as gods, 64 s

s, 64, 66, 69, 85,

ommoners mo

n traps,

place of

imals, trees,

aten by the g

sed to transmigra

(Maori)

heory that temples are

, Maori idea

e dead become

tened

ods,

in magic, 15,

event its use i

152, 173 n.1,

ting, wors

ved by the

H. B., 19

C. S.,

n.1, 348 sq., 349 sq

ve mode of kin

g or combatin

fish, divin

some Marq

g in Tonga,

ents in Sam

ruins of, in

apons, 10, 61, 180

onga

amoa

rilithons at,

rshipped,

o prevent the dea

dest sons at the

ne culti

eir fate aft

t worship of the, i

d by some to be a

worshippers

human sacri

ipped in

eying with t

ped by Maui, 27

by the Society

dead gather

aught by

rship of, 2

savages not a

le applied to embalme

terrors reinfo

at god, 255 n.1, 258,

d of Polyn

aroa, Tanga

g the Maoris, 32,

ontact with the

d chiefs

ing the rights of pri

sanctio

cts of breaki

touching a dea

of holiness and

by white c

rquesas,

ition o

aii, 3

punished wi

in Hawai

r of,

ratic inst

d prie

sed by chie

the Society Is

255, 266, 279, 2

, 116 sqq

, prie

), one of the Marquesas,

valley of, in Nu

a tribe of Nukahiva

tional war-god of Haw

, a Tooi

god of royal family

god

king of Hawa

Kame

a, dialectically different names

sian god, 35 n., 241, 258,

rined in the planets

Tonga Islands on a fi

artific

ikuleo in

of Tui-ta

e of,

f Samoans, the

ished up the i

god of oce

, brother o

See

le food of th

Mangaia

he Hawai

applied to th

cred kings of

hment in S

esan islande

emoved from

Hawaiia

gue in mou

spired me

tina), one of the M

7 n.1, 32 n.

of the dead, guardian s

enalty for breach

mourning, 231

, incarnate in t

d Areois bu

an victims b

ad chiefs b

gods in Tonga,

question o

mbs, 9

n, 19

ety Islands

to sharks,

an, 40

al for dete

iro the go

on to de

ghtning, no To

dea conc

kept in capt

. John, 57

, A. S.

1, 106, 107, 115, 116, 12

of the Hervey

raboo), the southern pen

mythical para

o, robs Mafui

ful spirit of

par

od of the d

heroin

land of the

quesan god,

od of the Herve

ongan is

West Af

Maori pri

he Tooitongas, 99 sqq.,

mples,

iendly Isla

landers,

ligion,

al and triba

94, 106, 111, 112, 1

od in the Herv

ongan commoners

y, a Tong

o, king of

otoo, a Tonga

66, 73, 81, 82, 94, 106, 107, 108, 110, 115, 1

e Tooitonga

s of the

ne, sister of t

gods of

polytheism deve

nimals developed ou

een developed out of

the Hervey Isl

mong the Mar

f, in Ha

among the Sam

uls not believed in

children int

t for so

mily god

ghosts

deposited

d by go

d, 28

ipped

., 6 n.2,

among the Herv

n Tongatabo

Stonehenge,

the Haw

hell, go

bird sa

i war-go

olynesian

god in the Soci

olcanic

a Tooitong

s or gentry in Samoa,

, the meeting-place

ull,

, 183 n.1, 203 n.2

amily god

island, 149, 1

divin

enly

erstitions conc

influence the

ower ascribed

Hawai

et, 260, 281, 28

E. B.

. See

a tribe of Nukahiva

lis Isla

man sacrif

, sou

e, beloved b

awaiian

of Hawai

Samoan ceremoni

d holiness blen

ct with a corps

e of the souls

149, 152, 155, 162,

n goddess of th

a Maori p

eity of the Areoi S

ncarnate in the

primary

ngan island

ed personage

, Geor

gods in

loquis

net, the shrin

. E. Eyria

gods,

oan, self-gov

umoulin, 11

n ideas of, 6

ity in Tonga I

amoa

awai

ess of, in Ha

gs to,

acred place,

e ari

ins in New

. See

sland (U

overs Society

amoan, 186,

es of, carried

tabooed

f souls of dead,

ife, River

ether wo

actised by

Thom

of dead prie

worship

altars,

as mark of

arks of pr

rs tab

accompany their d

oed,

uried with thei

of, 3

e), 57, 61 n., 87, 89 n.1

0, 157 n.7, 158,

James,

soned by tw

d Islan

vil spi

ated out of a rib of

reated by To

d by the Sa

rom temple

to eat wit

partake of sa

gods incarna

f the dead in

stors among the

ngan gods

atur

croach on the worship o

atural objects in Samo

d in Samoa

, elements

supposed,

the Society Isl

in Hawaii

Reli

s as funeral rit

ies of ch

matches at obsequies

f Lono (Ron

val in To

offered a

John,

tition as t

E

tain by R. & R. Clar

SIR J.

H

IN IMMO

D

P OF T

l.

F AUSTRALIA, THE TORRES STRAITS I

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ut it, and the generations of mankind repeat it. In this profoundly interesting volume, Professor Frazer, out of the tre

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