archipelago for fifteen hundred miles along the surface of the sea. There is no striking scenery nor luxuriant vegetation. The soil is scanty, and sustains little save the breadfruit and cocoanut trees. Many of the islands give scanty subsistence to but a few score of people, and some are not inhabited at all. But, though the riches of the land have been denied, here the abundance of the seas is seen in full measure. Beautiful seaweeds wave from the reefs of the lagoon, myriads of brilliantly colored fish flash in and out the coral groves, which nowhere else exhibit such variations of color. In this warm sea of crystal clearness are found pearls that make the island riches. The first traders purchased bags of pearls with a musket. The pearl necklace of the Empress Eugénie, and the splendid pearl of Queen Victoria, valued at $30,000, came from these far-away islands. Pearl shells are collected here for about $30 per ton, to be sold in London for $500 a ton. The output is about two hundred tons annually.

Introduction of Christianity. The story of the conversion of these islands is almost a repetition of that of the Astral Islands. Refugees fleeing from war landed in Tahiti, and here came under the instruction of the London Missionaries. One of these, Moorea, returned home in 1827 to tell to his people the old, old story. His fellow-islanders, incredulous, went by hundreds a distance of three hundred miles to Tahiti to see whether these things were true. There they received instruction, many of them

were baptized, and returned to confirm and spread the wonderful tidings. In 1832 Moorea and Teraa were ordained evangelists and sent throughout the group, and by 1839, war, cannibalism, and idolatry had ceased, and a church had been erected in every district.

This same year, 1839, Commodore Charles Wilkes, in command of the United States exploring expedition, visited these islands. He said: "Nothing could be more striking than the difference between these natives and those of the Disappointment Islands. The half-civilization of the natives of Raraku was very marked, and it appears as though we had just issued out of darkness into light. If the missionaries had effected nothing else, they would have deserved the thanks of all who roam over this wide expanse of ocean, and incur its many unknown and hidden dangers."

"I saw those glorious green peaks growing dim in the distance; the clouds embraced them in their profound secrecy; like a lovely mirage Tahiti floated upon the bosom of the sea. Between sea and sky was swallowed up vale, garden, and waterfall; point after point crowded with palms, peak above peak in that eternal crown of beauty." STODDARD.

TARAÆRE'S STORY

One winter season the chief Ngaapaimarokura (usually shortened to Apai) of the island of Raratonga resolved upon an immense oven of ti roots. A great hole was dug, the stones heated red hot, the roots (four feet in length) arranged in the oven upon a layer of succulent leaves to keep them from scorching, the whole covered with an abundance of leaves, and earth and stones were piled on top to keep in earth and steam. They had now to wait twenty-four hours ere the sweet roots would be ready. Apai desired his uncle to improve this spare time by catching a son of Kapo to eat with the ti roots. Accordingly the victim was brought to Apai, slain, singed, and cooked. When the ovens were opened the whole clan received equal shares of ti root and the victim.

When the feasting was over the chief said to Angene, "To-morrow you will fetch the rest of that family, as a relish for our intended oven of plantain roots."

Early the next morning the killing party started off for the two remaining lads and their sister. Some one had given a hint, for they had run off in the night to another chief, Vakatini, for protection. Though they were serfs belonging to Apai, they were kindly received because they were related to Vakatini's wife. They were sent to a plantation belonging to their new master to get food. The lads and their sister were on their way back when they unhappily fell in with Apai and his party carrying in a long basket the body of a boy, covered with leaves. Apai said to his followers, "Here are the pigs1 we were in search of."

The cannibals surrounded them and led them away to slaughter. Both of the boys were killed, and they were about to strangle the girl when Vakatini came up and snatched her away, saying, "You have enough,

1A human being was never called a pig in Raratonga unless intended for eating. To-day it is the direst offence to call another a pig. This is the true Raratongan curse.

this is mine." Since he was well armed, and a great chief and warrior, they did not dare resist him and he succeeded in saving the girl. She lived in his family and became the wife of his priest Potikitana.

One day after this Angene said to Apai, "Will not all this be revenged upon your son, Tukunæa, some day?" In words that have become a proverb, Apai answered:

Ta Tukunæa rapunga ake kua ære Ngaapai. "It is for Tukunæa to look after himself when the warrior Apai is gone."

The old deacon Taraære used to wind up this story by saying, "That woman was my grandmother." "Do you recollect her?" the missionary asked. "How can I forget her, seeing she brought me up?"

After hearing this story the missionary called on Teakuo, a grandson of Apai, also a church member, to ascertain if the story were correct. He said energetically, "Every word is true; long ago would my family have eaten Taraære's people in revenge, had not the gospel of Jesus been brought to our shores."

NATIVE CHURCH

"I do not think the standard of Christian character attained by the converts generally can be compared to that reached by the best, maturest, and most devoted Christians in our own country. There is, to a great extent, a want of stamina in many of the converts. Many show themselves to be mere children or even babes in the divine life. Strong religious feeling is almost entirely absent from the Malayo-Polynesians.

"Native oratory is full of metaphor, song, parable. Persons well versed in the vernacular may be at a loss as to the meaning of a long speech, which to the native is full of power. Ordinary English address translated would fall flat." REV. S. T. WHITMEE, 1878.

QUOTATIONS FROM NATIVE SERMONS,
PRAYERS, AND SAYINGS

In Raratonga on the election of a new Tinomana he is borne in a new canoe on the shoulders of the clan to the church (in heathen days it was to the mara). In allusion to this custom, a native preacher asked in a sermon preached soon after the election, "Who will bear the canoe of the King of Kings?" This was the 'support of the cause" translated into the vernacular. A common Raratongan proverb, current long before the introduction of Christianity, is "O for a Divine brother! as Tapai was wont to say."

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Another proverb uttered ages ago by a Raratongan woman is:

E uenua te po;

E takaro onga te ao.

That is, "This world is but a brief resting place, our home is in the spirit land."

A famous place of pilgrimage in Raratonga is a never failing fountain in the central mountain. Falling over the edge of the cliff this water becomes the source of all the streams on the island. "It is even

so with the Gospel," said Teinaiti. "From this one source flows the living stream to every nation upon earth."

It is remarked, "All our large birds assemble on the branches of the banyan tree in order to feed upon its golden berries. Even so do God's people flock to the Word of God."

Sumeo, a Samoan teacher, in New Guinea, said, "Our life is like a little bird carried in the Master's hand. He opens His hand, it is gone."