sisted of women, who carried baskets of stones, and weapons with which they supplied the warriors. The women, however, sometimes attacked the enemy in defence of their husbands, and were exceedingly fierce. The victorious party pillaged the villages of their enemies, cut down and destroyed all the bread-fruit and cocoanut trees, and often left the island almost uninhabited. The vanquished fled to the mountains, where they were pursued by their enemies and sometimes overtaken and slain. Those who eluded pursuit, took up their residence in caves and dens of the mountains, and sometimes became perfectly wild. One of these taehae, or wild men, was taken by some of the natives who went to the mountains in search of the bark of the tiari, which they use in dying cloth. The men who took him, declared, that had he not been enfeebled by illness, they should not have been able to catch, or retain him. Terror seemed to have absorbed every other feeling. It was in vain that he was assured that no injury was intended to be done to him. He appeared either not to understand, or not to regard any thing they said, but constantly exclaimed, "Ye are murderers, ye are murderers," and occasionally cried, "Do not murder me, do not murder me." He was taken to the settlement, furnished with food, and clothing, and treated with kindness, but though he appeared somewhat calmed, he still manifested a most restless disposition, and for a long time uttered no other sounds than "Do not kill me." He was taken to the school, and the chapel, but appeared distressed by the noise, although pleased with the letters. He afterwards learned the first elements of reading, but improved the first opportunity to escape to the mountains. Another of these wild men, who had been taken some time before and was then comparatively tame, was seen by a missionary while on a visit to one of the settlements. His appearance is thus described. "He was above the middle size, large boned, but not fleshy. His features and countenance were strongly marked; his complexion was not darker than those of many around, but his aspect was agitated and wild. His beard was unshaven, and his hair had remained uncut for many years. It appeared about a foot and a half in length, in some parts perhaps longer. He wore it parted in the middle of his forehead, but hanging uncombed and dishevelled on the other parts of his head. On the outside it was lightly curled, and hung in loose ringlets. The color was singular: at the roots, or close to his head, it was dark brown or black, six inches from his head it was of a tawny brown, while the extremities exhibited a light, and in some places bright yellow. Many attempts had been made to persuade him to have it cut, but to this he would never consent. His only clothing was a maro, or girdle, with sometimes a light piece of cloth over his shoulders. His nails, for the sake of convenience, he had cut. He said but little, and though he came and looked at us once or twice, he seemed averse to observation, and retired when I attempted to converse with him."* He had been driven to the mountains in time of war, and remained in solitude for years, but was at length discovered by some persons who were travelling in that region, secured, and brought down to the settlement, where, with great difficulty, he was induced to remain. From these accounts it appears, that those who were not slain in battle were often driven from society, and well nigh converted into brutes. Captives taken in war were either slain on the spot, or sacrificed to the gods. On the day following the battle, the bodies of the slain, having suffered the greatest indignities, were offered to Oro, the god of war, as an acknowledgment of his assistance. Cannibalism was practised by the inhabitants of many of the South Sea Islands, and it was the custom of some of them to feast on the bodies of those whom they had slain in battle. The Samoans, however, were not cannibals, and regarded the practice with detestation. In connection with their wars, the natives were accustomed to observe many ceremonies, and to offer human sacrifices to Oro, whom they wished to preside over the army. The battles often continued several days. It sometimes happened that neither party was subdued. If, under these circumstances, one of them desired peace, a flag of truce was * Polynesian Researches, i. 236. sent with proposals of reconciliation. If the other party was favorable, an interview took place between the leaders, attended by the priests and orators. The party which had sent the proposals spoke first, and was replied to by the orator of the other party. "Each held in his hand a bunch of the sacred miro. When the terms were agreed upon, the wreath of peace was woven with two or three green boughs, furnished by each, as the bond of reconciliation and friendship. Two young dogs were then exchanged by the respective parties, and the apaa pia brought. This was sometimes a long strip of cloth, white on one side and red on the other. The cloth having been joined together by both parties, in token of their union, imprecations were invoked on those who should rend the apaa pia, or bond of peace. The apaa 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 used, to know whether peace would be of long or short continuance. Feasting and games followed the ceremony, and religious rites were also performed. Peace was ratified, and the whole was concluded with a grand dance called the dance of peace. * Polynesian Researches, i. 245. CHAPTER IV. GOVERNMENT AND RELIGION. Peculiarities of the Government at different Islands-Abdication of the Father on the birth of a Son-Regal mode of conveyance-Sacredness of the King's person-Inauguration of the King-Administration of justice-Punishment of theft-Indistinct notions of a Supreme Being-Ideas of Heaven and Hell-Religious systems of the Islanders-Description of their gods-Other objects of worship- Maraes-Modes of worship-Prayers-Offerings-Human sacrifices-Peculiar form of Idolatry at the Samoas-Seasons of worship-Annual national festival - Superstitions-Oracles-Augury-Sorcery. ALTHOUGH there were many points of resemblance in the government of the different clusters of islands in the South Sea, there were also some peculiarities in each. In the Society Islands, and in some of the other groups, the government was hereditary and despotic. The chiefs in the island of Tongataboo were elected, and their power limited. In the Marquesas and Navigators' islands, each tribe was governed by its own chief, and was independent of every other. In all the islands the government was interwoven with their system of idolatry. The god and the king were generally sup |