not insolently thrust out, but modestly retiring and challenging a brush with no man; altogether, however, it is a hedge that no savage may break, and which, for heaven knows how many hundreds of years, myriads of savages have been content to regard harmlessly, passing their lives in the shadow of it. In most of the Polynesian dialects the usual meaning of the word tabu is _sacred_. “It does not, however,” says Ellis, “imply any moral quality, but expresses a connection with the gods or a separation from ordinary purposes and exclusive appropriation to persons or things considered sacred.” Those chiefs who trace their genealogy to the gods are called _arii tabu_ chiefs, sacred from their supposed connection with the gods. It is a distinct word from _rahui_, to prohibit, and is opposed to the word, _noa_, which means general or common. Hence the system which prohibited the females from eating with the men, and from eating, except on special occasions, any part of animals ever offered in sacrifice to the gods, while it allowed the men to partake of them, was called the _ai tabu_, eating sacred. This appears to be the legitimate meaning of the word tabu, though the natives when talking with foreigners use it more extensively, and apply it to everything prohibited or improper. This, however, is only to accommodate the latter, as they use kaukau (a word of Chinese origin) instead of the native word for eat, and _picaninny_ for small, supposing they are better understood. The antiquity of tabu was equal to the other branches of that superstition, of which it formed so component a part, and its application was both general and particular, occasional and permanent. Speaking of the custom as observed in Figi, Mr. Williams says, “It is the secret of power and the strength of despotic rule. It affects things both great and small. Here it is seen tending a brood of chickens, and there it directs the energies of a kingdom. Its influence is wondrously diffused. Coasts, lands, rivers, and seas; animals, fruits, fish, and vegetables; houses, beds, pots, cups, and dishes; canoes, and with all that belong to them, with their management, dress, ornaments, and arms; things to eat, and things to drink; the members of the body, manners and customs; language, names, temper, and even the gods also; all come under the influence of the _tabu_. It is put into operation by religious, political, or selfish motives, and idleness lounges for months beneath its sanction. Many are thus forbidden to raise their hands or extend their arms in any useful employment for a long time. In this district it is _tabu_ to build canoes; on that island it is _tabu_ to erect good houses. The custom is much in favour with chiefs, who adjust it so that it sits easily on themselves, while they use it to gain influence over those who are nearly their equals: by it they supply many of their wants, and command at will all who are beneath them. In imposing a tabu, a chief