RACES BIBLIOGRAPHY COMMITTEE. 349 
Opoa, on the island of Raiatea, whence the worship spread to all 
the neighbouring islands. 
At the shrine of this deity, on the island of Tahiti alone, fifty 
reeking heads were offered in a single generation. To Rongo,. 
Ord, Rono, or Orono (as he is variously named), no offering was 
acceptable but a bleeding human:sacrifice, specially selected, males 
being always preferred to females. At Tahiti females were 
ineligible, being regarded as ‘“‘noa” (common); whereas males 
were “tapu” (sacred), and therefore suitable for sacrifice. 
Tangaroa was specially honoured at Rarotonga, Aitutaki, Samoa, 
and the Society Islands. In the Tahitian and Society Groups, 
Ta’aroa was regarded as the originator of the world, and the 
parent of gods and men. At Samoa, Tangaloa was regarded as 
the great creator. 
The gods were divided into two orders, ‘dwellers in day,” and 
‘dwellers in the shades, or night.” The former busied themselves 
with the affairs of mortals; moving, though unseen, in their 
midst ; and yet often descending to Nether-World, the true home 
of the major gods. The /a¢ter frequently ascend to day to take 
part in the affairs of mankind, but prefer to dwell in spirit-land 
(night). A few were supposed to remain permanently in the 
obscurity of Avaiki. 
Many of the deities worshipped in the Hervey Group and other 
islands of the eastern Pacific were canonised priests, kings, and 
warriors, whose spirits were supposed to enter into various birds, 
fish, reptiles, insects, &e., &c. Strangely enough, they were 
regarded as being, in no respect, inferior to the original divinities. 
The gods firs¢ spake to man through the small land birds ; but 
their utterances proved to be too indistinct to guide the actions 
of mankind. The gods were thus led to communicate with 
mankind through the medium of a human priesthood. Whenever 
the priest was consulted, a present of the best food, accompanied 
by a bowl of intoxicating “ piper mythisticum,” was indispensable. 
The offerer, in a stentorian voice, said, “ Ka uru Motoro”—Enter 
(z.e., inspire), Motoro!* At these words the priest would fall into 
convulsions, the god Motoro having inspired (literally, ‘entered ”) 
him, and the oracle would be delivered. From the oracle thus 
delivered no appeal whatever lay. The best kinds of food were 
sacred to the priests and chiefs. 
Although unsuited for the delivery of oracles, birds were ever 
the special messengers of the gods to warn individuals of 
impending danger, each tribe having its own feathered guardians. 
The great Polynesian word (Atua) for “God” means strictly 
the pith, core, or life of man. This is evident from its constant 
equivalent, ‘“‘ara io,’ shortened sometimes into “io,” which 
literally signifies “pathway of the pith,” or “pith.” What the 
pith is to the tree the god is to the man, Z.e., zfs lie. 
* Or whatever may be the name of the worshipper’s deit y. 
