to by the populace at large, as being something Divine, or rather Diabolical. This institution was directly connected with the very prevalent practice of infanticide, especially with the destruction of female children. It would seem that, by some fortunate accident, the customs incident to this institution were not accepted by the Marqesans. Human sacrifice was universal, and Suttee (Satî) not uncommon. Again, there is the institution (probably sanitary), of Tapu (anglice, Taboo), * There is no doubt that the Tapu was a wise provision (made a religious ceremony in order to enforce it more completely) for the purpose of preventing the spread of infection etc., particularly, leprosy. (See Hector, “Trans., N.Z. Inst.,” Vol. VI., p. 370). which, extending to all the Islands of Polynesia, is, in an eminent degree, characteristic of them—though not absolutely unknown elsewhere. Mr. Crawfurd used to say that the name and the practice were of Indian origin † It is true that there is a Hindu word of common use (tapas) in the sense of “penance,” “ascetic devotion,” “self-torture,” etc., the like—and that, from it, we get such derived forms, as Tapaswi, a devotee; Tapasga, austere devotion; Tapasani, a female devotee; Tapodhana, one rich in devotion—who leads a life of penance; and, in Guzerati, the same word is used for the servant and minister of a Temple—but, I confess I cannot see much connexion between these meanings and that universally given to the Polynesian Tapu.—I don't know what word, if there be one, corresponds with the Hindu Sati. But the burning the widow in honour of her déceased husband was not an universal custom in Polynesia, moreover, is, in India, an atrocity invented since the laws of Manu.—but this may, I think, well be doubted. It is not, however, easy from the very various accounts of it, to decide,—what may have been its most probable origin: its universality, however, proves its antiquity. The Hindu, tapu (penance) is far from being comprehensive enough; I should rather have supposed its origin in the will of some great potentate or chieftain, who united in himself, as was so often the case in former times, not only in Polynesia, but in classical lands, the double office of King and Priest. Obviously, no institution could tend more fully to foster and support the tyranny of the leading men. While the quite recent, if not still prevailing custom, of disusing certain words or syllables, which, occurring in the names of great chiefs, might be supposed disagreeable to their ears, is, I believe, but one further instance of the power of “tapu.” It must be remembered that the usual Maori word for a priest “Tohunga” does not necessarily, bear the title now assumed for it—but is strictly the “skilled artisan” ‡ I suspect the greater number of Tohungas belong to the only tribe which is skilled in wood-carving. They live near the East Cape, and are, frequently, yellow-skinned. Individuals of this tribe are sent for by the other Maoris all over the Islands to do wood-carving for their houses and halls. See “Trans. N.Z. Inst.,” Vol. I., p. 446.—J.H.—the clever fellow, who can turn his