According to the Rev. R. Taylor, the New Zealanders formerly used the word _karakia_ (now employed for "prayer") to signify a "spell, charm, or incantation," and the utterance of these karakias constituted the chief part of their cult. In the south, the officiating priest had a small image, "about eighteen inches long, resembling a peg with a carved head," which reminds one of the form commonly attributed to the teraphim. The priest first bandaged a fillet of red parrot feathers under the god's chin, which was called his pahau or beard; this bandage was made of a certain kind of sennet, which was tied on in a peculiar way. When this was done it was taken possession of by the Atua, whose spirit entered it. The priest then either held it in the hand and vibrated it in the air, whilst the powerful karakia was repeated, or he tied a piece of string (formed of the centre of a flax leaf) round the neck of the image and stuck it in the ground. He sat at a little distance from it, leaning against a tuahu, a short stone pillar stuck in the ground in a slanting position, and holding the string in his hand, he gave the god a jerk to arrest his attention, lest he should be otherwise engaged, like Baal of old, either hunting, fishing, or sleeping, and therefore must be awaked.... The god is supposed to make use of the priest's tongue in giving a reply. Image-worship appears to have been confined to one part of the island. The Atua was supposed only to enter the image for the occasion. The natives declare they did not worship the image itself, but only the Atua it represented, and that the image was merely used as a way of approaching him.[46] {173} This is the excuse for image-worship which the more intelligent idolaters make all the world over; but it is more interesting to observe that, in the present case, we seem to have the equivalents of divination by teraphim, with the aid of something like an ephod (which, however, is used to sanctify the image and not the priest) mixed up together. Many Hebrew archæologists have supposed that the term "ephod" is sometimes used for an image (particularly in the case of Gideon's ephod), and the story of Micah, in the book of Judges, shows that images were, at any rate, employed in close association with the ephod. If the pulling of the string to call the attention of the god seems as absurd to us as it appears to have done to the worthy missionary, who tells us of the practice, it should be recollected that the high priest of Jahveh was ordered to wear a garment fringed with golden bells. And it shall be upon Aaron to minister; and the sound thereof shall be heard when he goeth in unto the holy place before Jahveh, and when he cometh out, that he die not (Exod. xxviii. 35).