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mage, and the whole ceremony a species of ducted to the house of the gods, and into the deificaticni or consecration of himself. If this

sacred inclosure, and received there the were not enough, the fearful respect shown highest homage. In view of this fact, and by the common people, who, if he walked out, of the death of Capt. Cook, which speedily fled at his presence, or fell and worshipped ensued, who can fail being admonished to him, was sufficient to have convinced the give to God at all times, and even among most sceptical mind. What opinion then can barbarous tribes, the glory which is bis due ? be entertained of a highly-gifted man who Capt. Cook might have directed the rude and could thus lend himself to strengthen and ignorant natives to the great Jehovah, instead perpetuate the dark superstitions of heathen of receiving Divine homage luimself. If he ism? The apology offered was, the expedi had done so, it would have been less painful ency of thus securing a powerful influence to contemplate his death. over the minds of the islanders, an expediency 'I shall speak here of the death of Capt. that terminated in his destruction. While

Cook, as it developes some traits of the the delusion of his divinity lasted, the whole heathen character, and the influence under island was heavily taxed to supply the wants which the heathen suffer from foreign interof the ships, or contribute to the gratification of their officers and crews, and, as was cus “After Capt. Cook had thoroughly retomary in such gifts, no return expected. cruited his ship, he put out to sea; but after Their kindnesses, and the general jubilee a day's sail, he found that one of his masts which reigned, gave a most favourable im was defective, and returned to refit it. On pression of native character to their visitors.

his return, the people were friendly, but not Had their acquaintance with the language so cordial as before. An uneasiness existed been better, and their intercourse with the in the minds of the natives, from the loss of common people more extensive, it would have provisions, bestowed without compensation, appeared in its true light, as the result of a and on account of the alienation of their thorough despotism. On the 19th, Captain wives, occasioned by the protracted stay of Cook visited another heiau, or, more properly, the ship's crew.

There was then a sensitivea residence of the priests, with the avowed ness which bordered on hostility, and needed expectation of receiving similar homage; nor only a fit occasion to become so. was he disappointed. Curiosity and a desire Some men of Capt. Cook used violence to depict the scene seemed to have been his

to the canoe of a certain young chief, whose motives in this case, for he took an artist name was Palea. A skirmish ensued, and with him, who sketched the group. Ever Palea was struck with the paddle of a afterward, on landing, a priest attended him, canoe, and levelled with the ground. Soon and regulated the religious ceremonies which after, Palea stole a boat from Capt. Cook's constantly took place in his honour. Offer ship. The theft is imputed to revenge. ings, chants, and addresses, met him at every Capt. Cook commanded Kalaniopu, the king point. For a brief period he moved among of the island, to make search for the boat, them an earthly deity, observed, feared, and and restore it. The king could not restore worshipped.'-listory of the lawaiian Is it, for the natives had already broken it in lands, by J. J. Jarves, Esq. 3rd Ed., pp. pieces to obtain the nails, which were to 59, 60.

them the articles of the greatest value. 'Captain Cook allowed himself to be wor 'Capt. Cook came on shore with armed shipped as a god. The people of Kealakea men, to take the king on board, and to keep kua declined trading with him, and loaded lim there as security till the boat should be his ship freely with the best productions of restored. In the meantime, a canoe came the island. The priests approached him in a from an adjoining district, and passed near crouching attitude, uttering prayers, and ex the ship. In the canoe were two chiess of Libiting all the formalities of worship. When some rank, Kekuhaupio and Kalimu. From he went on shore, most of the people fled for some misunderstanding, not distinctly known, fear of him, and others bowed down before the canoe was fired upon from the ship, and him with solemn reverence. He was con Kalimu was killed. Kekulaupio made the

greatest speed till he reached the place of his sword, whose name was Kalaimanothe king, where Capt. Cook also was, and kahoowaha. The chief instinctively seized communicated the intelligence of the death Capt. Cook with a strong hand, designing of the chief. The attendants of the king merely to hold him, and not to take his were enraged, and showed signs of hostility; lifc, for he supposed him to be a god. Capt. but were restrained by the thought that Cook struggled to free himself from the Capt. Cook was a god. At that instant, a grasp, and was thrown upon the earth. As warrior, with a spear in his hand, approached he fell, he uttered a groan, and the people Capt. Cook, but not in a hostile attitude ; immediately exclaimed, “He groans! he is but Capt. Cook, from the enraged appearance not a god!” and instantly slew him. Such of the multitude, was suspicious of him, and was the melancholy death of Capt. Cook.'fired upon him with his pistol. Then fol History of the Sandwich Islands, by S. Dibble, lowed a scene of confusion, and in the midst

pp. 27-31. of it, Capt. Cook struck a certain chief with

" Painful though it be to entertain the idea of an enlightened man so to degrade himself, yet the evidence is too clear to admit of a doubt. It could arise from no mistake, on his part, as to the meaning of such ceremonies. He was not so ignorant of the language, nor of the customs of the natives, as to make him misunderstand the intentions of those who offered the gifts. If so, how like to one of old: “The people gave a shout, saying, It is the voice of a god, and not of a man; and immediately the angel of the Lord smote him, because he gave not God the glory.'"

INDIVIDUAL AND FAMILY LIFE IN SAMOA. (Continued from our Number of November, three contrivances. One is, a log of wood 1851.)

six or eight feet long, hollowed out from a “ Under the head of amusements, dancing, narrow elongated opening on the upper surwrestling, boxing, fencing, and a variety of

face; and this they beat with a short stick or games and sports, call for description; and to

mallet. Another is, a set of bamboos, four these we shall, in this paper, briefly advert. feet long and downwards, arranged like a

Dancing was a common entertainment on Pan’s-pipe, having the open ends inclosed in festive occasions, such as a marriage; it is å mat bag, and this bag they beat with a practised still, but principally among people stick. A third kind of drumming is effected who are professedly heathen. Some of their by four or five men, each with a bamboo open dances are in the daytime, and, like certain at the top and closed at the bottoin, with dress balls of other countries, are accom which, holding vertically, they beat the panied with a display of fancy mats and other ground, or a stone, or any hard substance, Samoan finery. At the night assemblies, the and, as the bamboos are of various lengths, men dress in their short leaf aprons. Some they emit a variety of sounds. At these times only the men dance, at other times night dances, all kinds of improprieties in women, and occasionally the parties are looks, language, and gesture prevail; and often mixed. They dance in partics of two, three, they dance and revel till daylight. and upwards, on either side. If the one party Court buffoons furnish some amusement moves in one direction, the other party at dancing and other festivals. If a chief of takes the opposite. They have also various importance goes to any of these asseinblies, gesticulations, which they practise with some he has in his train one or two merryandrews, regularity. If, for example, the one party who, by oddity in dress, gait, or gesture, or moves along with the right arm raised, the by foolish jokes, try to excite laughter. other does precisely the same. Singing, clap " Boxing and fencing were common formerly ping the hands, beating time on the floor mats, on festive days, and often led to serious and drumning, are the usual musical accom quarrels. In fencing, they used the stalk of paniments. For a drum, they have two or the cocon-nut leaf as a substitute for å club.

Women as well as men entered the ring, and strove for the fame of a pugilist.

Wrestling is another amusement. Sometimes they choose sides, say four against four; and the party who have the most thrown have to furnish their opponents with a cooked pig served up with taro, or supply any other kind of food that may be staked at the outset of the game. A supply of some kind of food is the usual forfeit in all their games.

Throwing the spear is also common. The young men of one street or village will match against those of another; and, after fixing a mark in the distance, throw a small wooden javelin so that it may first strike the ground and then spring upwards and onwards in the direction of the mark. They who throw farthest win the game, and have a repast of food at the expense of those who lose it. In more direct spear-throwing, they set up the stem of a young cocoa-nut tree, with the base upwards, which is soft and spongy. One party throw at it, and fill it with spears. The other party throw, and try to knock them down. If any remain after all have thrown, they are counted until they reach the number fixed for the game. In another of these amusements, at which they may be said to learn war,' a man stands in the distance and allows another to throw spears at him. He has no shield, but merely a club; and with this he shows surprising dexterity in hitting off spear after spear as it approaches him. Fishing matches are in vogue at particular


The party who takes the most fish win, and are treated with cooked pigs and other viands by those who lose.

Pigeon catching is another amusement, and one in which the chiefs especially delight. The principal season sets in about June. Great preparations are made for it; all the pigs of a settlement will be slaughtered and baked for the occasion; and, laden with all kinds of food, the whole population of the place go off to certain pigeon-grounds in the bush. There they put up huts, and remain sometimes for months at the sport. The ground being cleared, the chiefs station themselves at distances all round a large circular space, each concealed under a low shed or covering of brushwood, having by his side a net attached to a long bamboo, and in his

hand a stick with a tame pigeon on a crook at the end of it. This pigeon is trained to fly round and round, as directed by its owner, with a string at its foot thirty feet long, attached to the end of the stick. Every man fies his pigeon, and then the whole circle looks like a place where pigeons are flocking round food or water. The scene soon attracts some wild pigeon; and, as it approaches the spot, whoever is next to it raises his net, and tries to entangle it. He who gets the greatest number of pigeons is the hero of the day, and honoured by his friends with various kinds of food, with which he treats his less successful competitors. Some of the pigeons are baked, others are distributed about and tamed for further use. Taming and exercising them for the sporting season is a common pastime. Of all the Samoan sports, none, perhaps, is greater hindrance to Missionary work than pigeon catching. Schools are deserted, and whole villages scattered by it on a career of dissipation for many weeks at a time. But, happily, it is fast becoming unpopular. The fowling-piece is taking the place of the pigeonnet.

Few, comparatively, now go to the grounds; and, ere long, fewer still, perhaps, will follow in the train of those who go.

Spinning the cocoa-nut is another amusement. A party sit down in a circle, and one in the centre spins a cocoa-nut. When it rests, they see to whom the three black marks or eyes on the end of the shell point, and impose upon him some little service to the whole, such as unhusking chestnuts, or going for a load of cocoa-nuts for them. This is especially worthy of remark, as it is the Samoan method of casting lots. If a number of people are unwilling to go on a message, or do a piece of work, they will decide the matter by wheeling round the cocoa-nut to see to whom it turns its face, as they call it, when it rests. Formerly, they would sometimes appeal to this lot, and fix the charge of stealing on a person towards whom the face of the cocoanut pointed.

They have also a game of Hide-and-seek, with the addition that those who hide try to escape those who seek, and run to a given post or mark. All who reach the post are counted towards making up the game.

Pitching small cocoa-nut shells to the end of a mat, is a favourite amusement of the


chiefs. They try to knock each other's shells fighting, tossing up oranges and keeping three, off the given spot. They play in parties of four, or more of them on the move; these, and two and two, with five shells each. They many other things, were of old, and are still, who have most shells left on the place, after numbered among Samoan sports. all have thrown, win.

“ Our juvenile friends at the antipodes will “ They have also guessing sports. One be sure to recognize some of their favourite party hide; the other bundle up one of their amusements in the description we have given, number in a large basket covered over with a and will, perhaps, feel inclined to try the cloth. Then they, too, hide, all but three, novelty of some of these Samoan variations. who carry the basket to the other party, for What a surprising unity of thought and feelthem to guess who is in it. If they guess ing is discoverable among the various races correctly, then they in turn get the basket to of mankind from a comparison with such do the same. The successful guesses are customs as these! These illustrations also counted for the game.

suffice to show, that, while in their heathen “ They have sundry other amusements. state, the Samoans found plenty to occupy Swimming in the surf on a board, and steer- their leisure hours, day and night, all through ing little canoes while borne along on the the year. Now, however, many of them find crest of a wave towards the shore, are favour- in Christianity other and better occupations, ite juvenile sports. Canoe-racing, races with and have neither time nor inclination to folone party in a canoe and another along the low after the childish things' in which they beach, races with both parties on land, climb- were wont to revel in bygone days.”—Saing cocoa-nut trees, to see who can go up moan Reporter. quickest, reviews and sham fighting, cock

JAMAICA. A LAMB OF CHRIST'S FOLD MADE PERFECT TIIROUGH SUFFERINGS. The following interesting narrative is communicated by the Rev. James Milne, of First Hill Station, under date January ultimo:

" Anne Morris, the subject of the fol- came acquainted with her, eleven years ago, lowing brief memoir, was one of the coloured she was a child in the Mission-school at First natives of Jamaica. She was born on Arcadia Hill, of which I was then teacher. She was Estate, in the parish of Trelawny, on the 5th a fine, healthy, good-looking girl.

She was of April, 1831. At that time the condition of full of life and spirit, and her happy disposithe children of Jamaica was very deplorable. tion made her a favourite with all who knew No man cared for their souls, and they were her. Her merry face always wore a smile, suffered to grow up nearly as ignorant as the and her laugh was ever the loudest on the beasts that perish. But when Anne was a play-ground. She was very attentive to the child of only five years of age, it pleased God duties and obedient to the rules of the school; to send the Rev. John Vine and his excellent and she had made considerable progress in wife into the neighbourhood of the place learning to read and write. Her acquaintwhere she lived; and soon after their settle- ance with Scripture was extensive and accument there her mother was received as a rate. She knew the principal records of hisdomestic servant into their family. By the tory which it contains, and the doctrines of blessing of God on their instructions, and the salvation which it teaches. Her conduct at example of piety which she witnessed in their home was also dutiful and affectionate. But, daily conduct, her mother first believed the alas! while there was much to admire and gospel, and afterwards her two eldest sisters, little to blame in her character, she was all of whom continue to maintain an un- without the grace of God. She knew neither blemished and consistent profession of faith in her state as a sinner, nor her need of a Sathe Lord Jesus Christ. Anne was the viour. She was living without hope and youngest of the family; and when I first be- without God in the world. About a year

after I first knew her, she was seized with an insidious, lingering, and incurable disease. During the long course of ten years that disease preyed upon her frame, causing her the greatest sufferings, till at last it did its work, and laid her in the grave. Soon after she was taken ill, and when she was laid upon a bed of pain, she was first awakened to a sense of her condition as a sinner. She became deeply convinced that she was by nature a child of wrath; that she had broken the law of God, and was in danger of the wrath to come; and her whole anxiety and concern were thenceforth directed to the salvation of her soul. In her deep concern for that absorbing object slie seemed often to forget her pains. Her mental distress over. powered the sense of her bodily sufferings. I have often sat beside her bed endeavouring to lead her to Christ, and have heard her exclaim in the bitterness of her soul, 'I am a lost sinner!' Uer distress of mind consequent on this conviction continued, with only short periods of remission, seven years, all of which time the disease with which she was afflicted made slow but certain progress.

“ About three years ago she became very ill, and her convictions at the same time increased in intensity. She was truly in deep waters of amiction, both of body and of mind. I was often with her, at her earnest request, reading the word of God, and praying for her. I also lent her books suited to her case ; and it pleased God, in his great mercy, to bless these means of grace to her soul. She was enabled to believe the gospel, and to lay hold on the simple truth, that Christ died for her sins, as the sole and sufficient

ground of her hope, Her fears then gave place to hope, and her sorrow to joy, She had peace with God through our Lord Jesus Christ, and she rested, in quiet expectation of salvation, on the truth and faithfulness of God's promise. I well remember the smile of gladness with which she first told me she had found peace. The change which bal passed upon her was, to my mind, another proof of the power of the gospel to save the lost, and to comfort the distressed. During the three latter years of her aftlicted life, her peace and hope continued with little intermission.

"Lately she had been failing very fast; but a speedy termination to her sufferings was not anticipated. However, I was snddenly called on the 30th of December, 1851, to see her, When I went into her room, I saw at onco that her end was near. The stamp of death was already on her forehead. She was very restless, in great pain, and occasionally wandering in mind. She knew me, and seemed glad to see me; but could scarcely spenk. Her faith in Christ, however, was unshaken. She trusted in him in her last hours, because she knew in whom she had believed, &c. A little before she died, she calied me to her bed-side from the next room, saying she wanted to see me. I asked her if she felt Christ precious. She said, 'O yes;' and then desired me to pray with her. These were her last words. She lay down, and, after a severe and painful struggle of about two hours, she closed her eyes in death, and her happy spirit took its flight from her diseased and alllicted body, and entered, I verily believe, into the regions of joy and bliss."


It is our mournful duty to rocord the decease of Mrs. Scott, the wife of our esteemed Missionary, the Rev. James Scott, of Demerara. Mr. Scott, on his return to the field of labour, in November, 1850, after a visit to his native country, was under the painful necessity of leaving his excellent wifo in Scotland, on account of the impaired state of her health. From that period she continued to linger, ainidst the alternate hopes and fears of her endeared family and friends, until Tuesday, August 10th, when slie departed this life, at Leith, bearing testimony to the grace and goodness of the Saviour in whom she trusted, and whom she had faithfully served, and rejoicing in a hope full of immortality.

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