Pomare had for some time past shown his contempt for the idols of his ancestors, and his desire to be taught a more excellent way, that he might obtain the favor of the true God. The natives had watched the change in his mind with the most fearful apprehension, as to its results upon the minds of his subjects. They were powerfully affected on one occasion when a present was brought him of a turtle, which had always been held sacred, and dressed with sacred fire within the precincts of the temple, part of it being invariably offered to the idol. The attendants were proceeding with the turtle to the marae, when Pomare called them back, and told them to prepare an oven to bake it in his own kitchen, and serve it up, without offering it to the idol. The people around were astonished, and could hardly believe the king was in a state of sanity, or was really in earnest. The king repeated his direction; a fire was made, the turtle baked, and served up at the next repast. The people of the king's household stood in mute expectation of some fearful visitation of the god's anger, as soon as he should touch a morsel of the fish; by which he had, in this instance, committed, as they imagined, an act of daring impiety. The king cut up the turtle, and began to eat it, inviting some that sat at meat with him to do the same; but no one could be induced to touch it, as they expected every moment to see him either expire or writhe in strong convulsions. The king endeavored to convince his companions that their idea of the power of the gods was altogether imaginary, and that they had been the subjects of complete delusion; but the people could not believe him and although the meal was finished without any evil result, they carried away the dishes with many expressions of astonishment, confidently expecting some judgment would overtake him before the morrow, for they could not believe that an act of sacrilege such as he had been guilty of could be committed with impunity.'

Such are the effects of the Divine Spirit wherever it operates, whether upon the heart of a savage or of a civilized man. Nor are the good effects of Christianity limited to spiritual blessings, though these are, unquestionably, the most important, as being the ultimate end to be accomplished-even the present and eternal salvation of the souls of the people; industry, neatness, economy, and all the social and domestic virtues, follow as the natural consequence of their embracing the Christian religion. Let us see if these effects were not produced among the islanders of the Pacific. Speaking of the benefits which had resulted from their having received the Gospel, Mr. Ellis goes on to say :

The change which had taken place in Tahiti and Eimeo, in consequence of the abolition of idol worship, had been exceedingly gratifying, as it regarded the general conduct of the people, their professed belief in the truth of revelation, and their desire to regulate their lives by its injunctions; but the visible change which resulted from the establishment of the missions in Huahine and Raiatea was more striking, and did not fail to attract the notice and command the approbation of the most superficial observer.

We did not deem what is usually termed civilization essential to

their receiving the forgiveness of sin, enjoying the favor of God, exercising faith in Christ, and being after death admitted to the heavenly state; yet we considered an improvement of their circumstances and a change in their occupations necessary to their consistent profession of Christianity, and the best means of counteracting that inveterate love of indolence to which from infancy they had been accustomed. Habits of application were also essential to the cultivation of intellect, the increase of knowledge, and enjoyment in the present life. This was peculiarly desirable in reference to the rising generation, who were to be the future population, and who would arrive at years of maturity under circumstances and principles as opposite as light and darkness to those under which their parents had been reared. Under these impressions, those who were stationed in the Leeward Islands, next to religious instruction, directed their attention to the promotion of industry among the people, and the improvement of their temporal condition. We had already persuaded them to extend the culture of the soil beyond the growth of the articles necessary for their support during the season when the bread-fruit yielded no supply, and to raise cotton and productions, which they might exchange for clothing, tools, &c. We now directed them to the improvement of their dwellings, which, generally speaking, were temporary sheds, or wide unpartitioned buildings, by no means favorable to domestic comfort or Christian decency.

When we landed at Fa-re, in Huahine, I do not think there were more than ten or twelve houses in the whole district. Four, beside those we occupied, were of considerable size, belonging to the chiefs; the others were mere huts. In the latter the inmates took their food, and rested on their mats spread upon the floor, which, had it been simply of earth, would have been comparatively clean and comfortable. The temporary roof of thatch was often pervious to the rays of the sun, and the drops of the frequently descending shower. In these cabins parents, children, dogs, and frequently pigs and fowls, passed the night, and the greater part of the day. The houses of the chiefs were better built, and mote capacious; the roofs generally impervious, and the sides frequently enclosed with straight white poles of the hibiscus tree. Their interior, however, was but little adapted to promote domestic comfort. The earthen floor was usually covered with long grass. This, by being repeatedly trodden under foot, became dry, broken, and filled with dust, furnishing also a resort for vermin, which generally swarmed the floors in such numbers as to become intolerable. In these houses the people took their meals, sitting in circles on the grass-spread floor. Here the fresh water used in washing their hands, the cocoanut water, which was their frequent beverage, and the sea water, in which they dipped their food, was often spilled. Moisture induced decay; and although over these parts of the floor they often spread a little fresh grass, yet many places in the native houses frequently resembled a stable, or a stable yard, more than a suitable dwelling place for human beings.

In the drier parts of the house, along each side, the inmates slept at night. However large the building might be, there were no partitions or screens. Some of their houses were two hundred feet long; and on the floor hundreds have at times lain down promiscuously to

sleep. They slept on mats manufactured with palm leaves, spread on the ground. These mats were generally rolled up like a sailor's hammock in the morning, and spread out at night. The chief and his wife usually slept at one end of the house, without the least partition between them and the other inmates of their dwelling. Instead of a single mat, three or four, or even ten, were sometimes spread one upon the other, to give elevation and softness; and this, with the finer texture of the mats, was the only difference between the bed of the chief and that on which the meanest of his dependents slept. Instead of being spread on the floor, the mats were sometimes spread on a low bedstead, raised nine or twelve inches above the floor. The sides and bottom of this bedstead were made with the boards of the bread-fruit tree. Next to the chief, the members of his own family spread their mats on the floor, and then the friends and attendants-the females nearest the chief, the men toward the opposite end of the building.

I have sometimes entered the large houses in Huahine, soon after our arrival there, and have seen, I think, forty, fifty, or sixty sleeping places of this kind in one house, consisting of a mat spread on the ground, a wooden pillow or bolster, in the shape of a low stool, next the side or wall; and a large thick piece of cloth, like a counterpane or shawl, which they call ahu taoto, sleeping cloth, and which is their only covering, lying in the middle of each mat. There was no division or screen between the sleeping places, but the whole ranged along in parallel lines from one end of the house to the other. What the state of morals must necessarily have been among such a community it is unnecessary to show; yet such were the modes of life that prevailed among many, even after they had renounced idolatry. Such we found society in Huahine, and such our friends in Raiatea found it there. One of the reasons which they gave why so many slept in a house was, their constant apprehensions of evil spirits, which were supposed to wander about at night, and grasp or strangle the objects of their displeasure, if found alone. Great numbers passing the night under the same roof removed this fear, and inspired a confidence of security from the attacks their idolatrous absurdities led them to expect.

The evils necessarily resulting from these habits were too palpable to allow us to delay attempting an alteration. We recommended each family to build distinct and comfortable cottages for themselves, and the chiefs to partition bed rooms in their present dwellings, in which they must reside while building others; even in these we recommended them to reduce the number of their inmates, and to erect distinct sleeping rooms for those they retained.

We were happy to perceive on their part a willingness to follow our advice. The first native improvement was made by Mai, the chief of Borabora, residing at that time at Fa-re, in Huahine; and we believe this was at the request of his daughter. He directed his servants to clear out all the grass from the floor of the house he occupied; they then levelled the earth, procured lime, and plastered it over nearly an inch thick with mortar; this hardened and formed an excellent, solid, durable, and clean floor. With this material we had made the floors of our own temporary dwellings, in which we had erected slight partitions of poles, covered with thick native cloth, to separate the differ

ent apartments from each other. In this also we soon perceived the chiefs promptly following our example. At the same time we commenced the erection of permanent places of residence for ourselves, and spared no pains to induce the people to do the same. Our first effort was to build a limekiln, on which we bestowed considerable labor, though it did not ultimately answer. The natives prepared their lime by burning it in a large pit, in a manner resembling that in which they had prepared their ovens for opio. This was done with greater facility than they could burn it in the kiln they had built, though with less economy in fuel.

It may be objected by some that this description of the altered circumstances of the people is given by an interested witness, and therefore cannot be relied on as impartially correct. Though we know not that such an objection ought to have any weight-for who more competent to judge impartially, and to describe accurately, than a person whose residence among the people for eight years enabled him to see and observe for himself—yet we can present the testimony of others who visited the places for purposes of commerce, and the advancement of science. Captain Gambier, an officer of the British navy, bears the following testimony to the good effects of missionary labor among these people :

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In reference to Tahiti, and the change generally, Captain Gambier observes- "The testimony is a strong one: as I had never felt any interest in the labors of missionaries, I was not only not prepossessed in favor of them, but I was in a measure suspicious of their reports. It will appear as clear as light to the spiritual mind, that the account of their state, and the gratification experienced in the contemplation of it, was altogether of a temporal nature; that the progress made toward civilization and earthly happiness, in consequence of the moral influence of Christianity, was the cause of that delight. The hand of a superintending Providence is generally acknowledged, it is true, but it is so only with respect to the temporal state. So true it is, that the mind itself, untaught by the Divine Spirit, knows nothing of the awful and overwhelming importance of the eternal interests of the soul over the things of this short-lived scene.'

In reference to Huahine, and the station now described, though not more forward than others in the same group, Captain Gambier observes- -"At about ten o'clock on the morning of the 20th of January, 1822, the ship being hove-to outside the reef, a party of us proceeded toward the village of Fa-re. After passing the reef of coral which forms the harbor, astonishment and delight kept us silent for some moments, and was succeeded by a burst of unqualified approbation of the scene before us. We were in an excellent harbor, upon whose shores industry and comfort were plainly perceptible; for in every direction white cottages, precisely English, were seen peeping from among the rich foliage; which every where clothes the lowland in these islands. Upon various little elevations beyond these were others, which gave extent and animation to the whole. The point on the left, in going in, is low, and covered with wood, with several cot

tages along the shore. On the right, the highland of the interior slopes down with gentle gradual descent, and terminates in an elevated point, which juts out into the harbor, forming two little bays. The principal and largest is to the left, viewing them from seaward; in this, and extending up the valley, the village is situated. The other, which is small, has only a few houses-but so quiet, so retired, that it seems the abode of peace and perfect content. Industry flourishes here. The chiefs take a pride in building their own houses, which are now all after the European manner; and think meanly of themselves if they do not excel the lower classes in the arts necessary for the construction. Their wives also surpass their inferiors in making cloth. The queen and her daughter-in-law, dressed in the English fashion, received us in their neat little cottage.

The furniture of her house was all made on the island, and by the natives, with a little instruction originally from the missionaries. It consisted of sofas with backs and arms, with (cinet) bottoms really very well constructed; tables and bedsteads by the same artificers. There were curtains to the windows, made of white cloth, with dark leaves stained upon it for a border, which gave a cheerful and comfortable air to the rooms. The bed rooms were upstairs, and were perfectly clean and neat. These comforts they prize exceedingly; and .such is the desire for them, that a great many cottages, after the same plan, are rising up every where in the village.

The sound of industry was music to my ears. Hammers, saws, and adzes were heard in every direction. Houses in frame met the eye in all parts, in different stages of forwardness. Many boats, after our manner, were building, and lime burning for cement and white washing.

Upon walking through the village, we were very much pleased to see that a nice, dry, elevated footpath or causeway ran through it, which must add to their comfort in wet weather, when going to prayers' in their European dresses. As we stopped occasionally to speak to some of the natives standing near their huts, we had frequent opportunities of observing the value they set upon the comforts of our English style of cottage, and other things introduced among them of late. They said they were ashamed to invite us into their huts, but that their other house, was building, and then they would be happy to see us there.

Afterward I walked out to the point forming the division between the two bays. When I had reached it, I sat down to enjoy the sensations created by the lovely scene before me. I cannot describe it; but it possessed charms independent of the beautiful scenery and rich vegetation. The blessings of Christianity were diffused among the fine people who inhabited it; a taste for industrious employment had taken deep root; a praiseworthy emulation to excel in the arts which contribute to their welfare and comfort had seized upon all, and in consequence, civilization was advancing with rapid strides."'

Similar results have been produced by the Gospel in the hearts and lives of the aboriginal inhabitants of our own country. Many of them have been rescued from the most barbarous, filthy, and immoral state,