it were, the connecting links between the living and the spirits of the dead; and the ceremonies required for releasing anything from the tapu state cannot be perfected without their intervention.
On arriving one evening at a Maori settlement, I found that a ceremony, in which everyone appeared to take deep interest, was to take place in the morning. The inhabitants were mostly professing Christians, and the old sacred place of the settlement was, from the increase of their numbers, inconveniently near their houses; a part of it was, therefore, required to be added to the Pa. I was curious to see in what way the land required would be made noa. In the morning when I went to the place I found a numerous assembly, while in the centre of the space was a large native oven, from which women were removing the earth and mat-coverings. When opened it was seen to contain only kumara, or sweet potato. One of these was offered to each person present, which was held in the hand while the usual morning service was read, concluding with a short prayer that God's blessing might rest on the place. After this each person ate his kumara, and the place was declared to be noa. I could not but think that the native teacher had done wisely in thus adopting so much of old ceremonial as to satisfy the scruples of those of little faith. In this case, every one present, by eating food cooked on the tapu ground, equally incurred the risk of offending the Atua of the family, which risk was believed to be removed by the Christian karakia.
By neglecting the laws of tapu, Ariki, chiefs, and
