incarnation of an indwelling divine soul or other deity, or as one of the myriad representatives of the presiding god of its class, the case is included under and explained by the general theory of fetish-worship already discussed. Evidence which displays these two conceptions and their blending is singularly perfect in the islands of the Pacific. In the Georgian group, certain herons, kingfishers, and woodpeckers were held sacred and fed on the sacrifices, with the distinct view that the deities were embodied in the birds, and in this form came to eat the offered food and give the oracular responses by their cries.[1] The Tongans never killed certain birds, or the shark, whale, &c., as being sacred shrines in which gods were in the habit of visiting earth; and if they chanced in sailing to pass near a whale they would offer scented oil or kava to him.[2] In the Fiji Islands, certain birds, fish, plants, and some men, were supposed to have deities closely connected with or residing in them. Thus the hawk, fowl, eel, shark, and nearly every other animal became the shrine of some deity, which the worshipper of that deity might not eat, so that some were even tabued from eating human flesh, the shrine of their god being a man. Ndengei, the dull and otiose supreme deity, had his shrine or incarnation in the serpent.[3] Every Samoan islander had his tutelary deity or 'aitu,' appearing in some animal, an eel, shark, dog, turtle, &c., which species became his fetish, not to be slighted or injured or eaten, an offence which the deity would avenge by entering the sinner's body and generating his proper incarnation within him till he died.[4] The 'atua' of the New Zealander, corresponding with this in name, is a divine ancestral soul, and is also apt to appear in the body of an animal.[5] If we pass to Sumatra, we shall find that the veneration paid by the Malays to the tiger, and their habit of apologizing to it
