their loads, and after parading two or three times before the grave, marched back to the _malái_ the same way they came, singing and blowing the conchs as before. The chiefs and _matabooles_ soon followed to the same place, where the yams had been again deposited and loosened from the poles, though they still retained their ornaments. Here the company sat down in a great circle, presided over by Tooitonga, while the king and other great chiefs retired into the background among the mass of the people. Then the other articles that formed part of the _inachi_ were brought forward, consisting of dried fish, mats, etc., which, with the yams, were divided into shares by one of the _matabooles_ of Tooitonga. About a fourth was allotted to the gods, and appropriated by the priests; about a half fell to the king; and the remainder belonged to Tooitonga. The materials of the _inachi_ having been carried away, the company set themselves to drink _cava_. Some _cava_ root was brought and prepared; a large quantity of provisions, perhaps a hundred and fifty baskets-full, was set forth, and a small part of it was distributed to be eaten with the _cava_. While the infusion was preparing, a _mataboole_ made a speech to the people, saying that, as they had performed this important ceremony, the gods would protect them and grant them long lives, if only they continued to observe the religious rites and to pay due respect to the chiefs. When the _cava_ was all drunk, the circle separated, and the provisions were shared out to each chief according to his rank. The day concluded with wrestling, boxing, and so forth, and then the night dances began. When these were ended, the people went home perfectly assured of the protection of the gods. At this ceremony, we are informed, the quantity of provisions distributed was incredible, and the people looked upon it as a very heavy tribute.(368) (M106) In this Tongan festival the solemn presentation of the first-fruits to the divine chief at the grave of his predecessor is highly significant: it confirms the conclusion which we have already reached, that wherever the first-fruits are paid to the chief, it is rather in his religious than in his civil capacity that he receives them. It is true that the king of Tonga received a large share of the first-fruits, indeed a larger share than was allotted to the divine chief; but it is very noticeable that while the division of the first-fruits was taking place under the presidency of the divine chief, the king and the other great chiefs retired from the scene and mingled with the mass of the people, as if to indicate that as mere laymen they had no right to participate in a religious rite of such deep solemnity.