pomare’s return opposed. 145 
as a day of solemn fasting and prayer to God, 
whose guidance and protection was implored. A 
chastened and dependent frame of mind was very 
generally experienced at this period by the Chris¬ 
tians, which led them to be prepared for what¬ 
ever in the course of Divine providence might 
transpire. 
Soon after this event, the pagan chiefs of Tahiti 
sent messengers to the refugees in Eimeo, inviting 
them to return, and re-occupy the lands they had 
deserted. This invitation they accepted ; and, as 
the presence of the king was necessary in several 
of the usages and ceremonies observed on such 
occasions, Pomare went over about the same time, 
formally to reinstate them in their; hereditary pos¬ 
sessions. A large number of Pomare’s adherents, 
who were professors of Christianity, and inhabitants 
of Huahine, Raiatea, Borabora, and Eimeo, with 
Pomare-vahine and Mahine, the chief of Eimeo 
and Huahine, accompanied the king and the 
refugees to Tahiti. When they approached the 
shores of this island, the idolatrous party appeared 
in considerable force on the beach, assumed a 
hostile attitude, prohibited their landing, and 
repeatedly fired upon the king’s party. Instead 
of returning the fire, the king sent a flag of truce 
and a proposal of peace. Several messages were 
exchanged, and the negociations appeared to ter¬ 
minate in confidence and friendship. The king 
and his followers were allowed to land, and 
several of the people returned unmolested to their 
respective districts and plantations. Negociations 
for the adjustment of the differences that had 
existed between the king and his friends, and the 
idolatrous chiefs, were for a time carried on, and 
at length arranged, apparently to the satisfaction 
II. L 
