p. 58

[25] Note 12, page 25. “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.

[34] Note 13, page 34. “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.

[41] Note 14, page 41. “The mustering word of the clan.”

Teva te ua, Teva te matai!

Teva the wind, Teva the rain!

[51a] Note 15, page 51. “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.

[51b] Note 16, page 51. See note 15 above.

p. 59THE FEAST OF FAMINE MARQUESAN MANNERS

p. 59

MARQUESAN MANNERS

p. 61I. THE PRIEST’S VIGIL

p. 61

In all the land of the tribe was neither fish nor fruit, And the deepest pit of popoi stood empty to the foot. [61] 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 

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