Amongst the Tongans, the sacrifices were regarded as gifts of food and drink offered to the divine Atuas, just as the articles deposited by the graves of the recently dead were meant as food for Atuas of lower rank. A kava root was a constant form of offering all over Polynesia. In the excellent work of the Rev. George Turner, entitled _Nineteen Years in Polynesia_ (p. 241), I find it said of the Samoans (near neighbours of the Tongans):-- _The offerings_ were principally cooked food. As in ancient Greece so in Samoa, the first cup was in honour of the god. It was either poured out on the ground or _waved_ towards the heavens, reminding us again of the Mosaic ceremonies. The chiefs all drank a portion out of the same cup, according to rank; and after that, the food brought as an offering was divided and eaten "_there before the Lord_." In Tonga, when they consulted a god who had a {171} priest, the latter, as representative of the god, had the first cup; but if the god, like Tá-li-y-Tooboó, had no priest, then the chief place was left vacant, and was supposed to be occupied by the god himself. When the first cup of kava was filled, the mataboole who acted as master of the ceremonies said, "Give it to your god," and it was offered, though only as a matter of form. In Tonga and Samoa there were many sacred places or _morais_, with houses of the ordinary construction, but which served as temples in consequence of being dedicated to various gods; and there were altars on which the sacrifices were offered; nevertheless there were few or no images. Mariner mentions none in Tonga, and the Samoans seem to have been regarded as no better than atheists by other Polynesians because they had none. It does not appear that either of these peoples had images even of their family or ancestral gods. In Tahiti and the adjacent islands, Moerenhout (t. i. p. 471) makes the very interesting observation, not only that idols were often absent, but that, where they existed, the images of the gods served merely as depositories for the proper representatives of the divinity. Each of these was called a _maro aurou_, and was a kind of girdle artistically adorned with red, yellow, blue, and black feathers--the red feathers being especially important--which were consecrated and kept as sacred objects within the idols. They were worn by great personages on solemn occasions, and conferred upon their wearers a sacred and almost divine character. There is no distinct evidence that the {172} _maro aurou_ was supposed to have any special efficacy in divination, but one cannot fail to see a certain parallelism between this holy girdle, which endowed its wearer with a particular sanctity, and the ephod.