In surgery they lanced ulcers with a shell or a shark’s tooth, and, in a similar way, bled from the arm. For inflammatory swellings, they sometimes tried local bleeding, but shampooing and rubbing with oil were and are still the more common remedies in such cases. Cuts they washed in the sea and bound up with a leaf. Into wounds in the scalp they blew the smoke of burnt chestnut wood. To take a barbed spear from the arm or leg, they cut into the limb from the opposite side, and pushed it right through. Amputation they never attempted. The treatment of the sick was, as it is now, invariably humane, and all that could be expected. They wanted for no kind of food, which they might desire by night or day, if it was at all in the power of their friends to procure it. In the event of the disease assuming a dangerous form, messengers were dispatched to friends at a distance that they might have an opportunity of being in time to see and say farewell to a departing relative. This is still the custom. The greater the rank, the greater the stir and muster about the sick of friends from the neighbourhood and from a distance. Everyone who goes to visit a sick friend supposed to be near death takes with him a present of a fine mat or some other kind of valuable property as a farewell expression of regard. Among the worldly minded, whose interests centre in this life, this heaping together of property by the bedside of a dying relative is still in high repute. Of all classes of savage “Mystery-men,” rain-makers, thunder-makers, fly-makers, etc., the most singular of all, perhaps, are those denominated disease-makers. Amongst the Tannese, of Polynesia, these men are feared and worshipped as gods. They are supposed to be able to create disease and death by _nohak_ burning. Nohak is literally rubbish, or refuse of food, which these _disease-makers_ are continually searching after. The people therefore take every precaution, by burning or throwing into the sea all the rubbish they find lying about, to prevent those men from getting it. Should a disease-maker find the skin of a lanana, he rolls it up in a leaf, and wears it all day hanging round his neck, so that the people may see it; who say to each other, “He has got something; he will do for somebody at night.” After wearing it all day long, he takes it home in the evening, and scrapes some bark off a tree; he mixes this up with the lanana skin, and rolls it up tightly in a leaf, and then puts one end of it close enough to the fire to cause it to singe and smoulder, and burn away very gradually. How, when a Tannese falls ill, he is fully persuaded some disease-maker is burning his _nohak_, so that he provides himself with a rude kind of horn, made out of some perforated shell. This shell he gets some one present to blow for him, and this is fully understood by the disease-maker to mean that the sick man wishes him to discontinue the burning, and also, that a present shall