employed by a chief, or king; and it would then be a part of
his duties to purvey the victim for sacrifice. One of the

doomed families was indicated; the aito took his weapon and
went forth alone; a little behind him bearers followed with

the sacrificial basket. Sometimes the victim showed fight,
sometimes prevailed; more often, without doubt, he fell. But

whatever body was found, the bearers indifferently took up.
Note 2, "PAI," "HONOURA," and "AHUPU." Legendary persons of

Tahiti, all natives of Taiarapu. Of the first two, I have
collected singular although imperfect legends, which I hope

soon to lay before the public in another place. Of Ahupu,
except in snatches of song, little memory appears to linger.

She dwelt at least about Tepari, - "the sea-cliffs," - the
eastern fastness of the isle; walked by paths known only to

herself upon the mountains; was courted by dangerous suitors
who came swimming from adjacent islands, and defended and

rescued (as I gather) by the loyalty of native fish. My
anxiety to learn more of "Ahupu Vehine" became (during my

stay in Taiarapu) a cause of some diversion to that mirthful
people, the inhabitants.

Note 3, "COVERED AN OVEN." The cooking fire is made in a
hole in the ground, and is then buried.

Note 4, "FLIES." This is perhaps an anachronism. Even
speaking of to-day in Tahiti, the phrase would have to be

understood as referring mainly to mosquitoes, and these only
in watered valleys with close woods, such as I suppose to

form the surroundings of Rahero's homestead. Quarter of a
mile away, where the air moves freely, you shall look in vain

for one.
Note 5, "HOOK" of mother-of-pearl. Bright-hook fishing, and

that with the spear, appear to be the favourite native
methods.

Note 6, "LEAVES," the plates of Tahiti.
Note 7, "YOTTOWAS," so spelt for convenience of

pronunciation, QUASI Tacksmen in the Scottish Highlands. The
organisation of eight subdistricts and eight yottowas to a

division, which was in use (until yesterday) among the Tevas,
I have attributed without authority to the next clan: see

page 33.
Note 8, "OMARE," pronounce as a dactyl. A loaded quarter-

staff, one of the two favourite weapons of the Tahitian
brave; the javelin, or casting spear, was the other.

Note 9, "THE RIBBON OF LIGHT." Still to be seen (and heard)
spinning from one marae to another on Tahiti; or so I have it

upon evidence that would rejoice the Psychical Society.
Note 10, "NAMUNU-URA." The complete name is Namunu-ura te

aropa. Why it should be pronounced Namunu, dactyllically, I
cannot see, but so I have always heard it. This was the clan

immediately beyond the Tevas on the south coast of the
island. At the date of the tale the clan organisation must

have been very weak. There is no particular mention of
Tamatea's mother going to Papara, to the head chief of her

own clan, which would appear her natural recourse. On the
other hand, she seems to have visited various lesser chiefs

among the Tevas, and these to have excused themselves solely
on the danger of the enterprise. The broad distinction here

drawn between Nateva and Namunu-ura is therefore not
impossibly anachronistic.

Note 11, "HIOPA THE KING." Hiopa was really the name of the
king (chief) of Vaiau; but I could never learn that of the

king of Paea - pronounce to rhyme with the Indian AYAH - and
I gave the name where it was most needed. This note must

appear otiose indeed to readers who have never heard of
either of these two gentlemen; and perhaps there is only one

person in the world capable at once of reading my verses and
spying the inaccuracy. For him, for Mr. Tati Salmon,

hereditary high chief of the Tevas, the note is solely
written: a small attention from a clansman to his chief.

Note 12, "LET THE PIGS BE TAPU." It is impossible to explain
TAPU in a note; we have it as an English word, taboo.

Suffice it, that a thing which was TAPU must not be touched,
nor a place that was TAPU visited.

Note 13, "FISH, THE FOOD OF DESIRE." There is a special word
in the Tahitian language to signify HUNGERING AFTER FISH. I

may remark that here is one of my chief difficulties about
the whole story. How did king, commons, women, and all come

to eat together at this feast? But it troubled none of my
numerous authorities; so there must certainly be some natural

explanation.
Note 14, "THE MUSTERING WORD OF THE CLAN."

TEVA TE UA,
TEVA TE MATAI!

Teva the wind,
Teva the rain !

Notes 15 and 16, "THE STAR OF THE DEAD." Venus as a morning
star. I have collected much curious evidence as to this

belief. The dead retain their taste for a fish diet, enter
into copartnery with living fishers, and haunt the reef and

the lagoon. The conclusion attributed to the nameless lady
of the legend would be reached to-day, under the like

circumstances, by ninety per cent of Polynesians: and here I
probably understate by one-tenth.

THE FEAST OF FAMINE
MARQUESAN MANNERS

I. THE PRIEST'S VIGIL
IN all the land of the tribe was neither fish nor fruit,

And the deepest pit of popoi stood empty to the foot. (1)
The clans upon the left and the clans upon the right

Now oiled their carven maces and scoured their daggers bright;
They gat them to the thicket, to the deepest of the shade,

And lay with sleepless eyes in the deadly ambuscade.
And oft in the starry even the song of morning rose,

What time the oven smoked in the country of their foes;
For oft to loving hearts, and waiting ears and sight,

The lads that went to forage returned not with the night.
Now first the children sickened, and then the women paled,

And the great arms of the warrior no more for war availed.
Hushed was the deep drum, discarded was the dance;

And those that met the priest now glanced at him askance.
The priest was a man of years, his eyes were ruby-red, (2)

He neither feared the dark nor the terrors of the dead,
He knew the songs of races, the names of ancient date;

And the beard upon his bosom would have bought the chief's estate.
He dwelt in a high-built lodge, hard by the roaring shore,

Raised on a noble terrace and with tikis (3) at the door.
Within it was full of riches, for he served his nation well,

And full of the sound of breakers, like the hollow of a shell.
For weeks he let them perish, gave never a helping sign,

But sat on his oiled platform to commune with the divine,
But sat on his high terrace, with the tikis by his side,

And stared on the blue ocean, like a parrot, ruby-eyed.
Dawn as yellow as sulphur leaped on the mountain height:

Out on the round of the sea the gems of the morning light,
Up from the round of the sea the streamers of the sun; -

But down in the depths of the valley the day was not begun.