7. TEMPLE THRESHOLDS IN ISLANDS OF THE SEA.
There is a certain resemblance in the plan of some of the temples of the South Sea Islands to those of Central America. A stepped pyramid in a large court was the central shrine; “in front of which the images were kept, and the altars fixed.”[[426]] In both cases the altars were outside of the shrine,–at its threshold, as it were. A method of sacrificing was by bleeding a pig to death before the altar, “washing the carcass with the blood, and then placing it in a crouching position on the altar.”[[427]] An uplifted hand was one of the symbols on these stepped pyramid shrines.[[428]] The temple foundation, or the threshold of the sacred building, was formerly laid in human blood.[[429]]
A recognition of the threshold, in a sacred service, and in a form of covenanting, is found in the ceremonies of circumcision as observed in Madagascar. This rite is not at infancy, as among the Jews, but is at the threshold of young manhood. Its period is fixed by the king, who, on “an application from the parents or the friends of any number of children in a given province, appoints a time, and orders the observance of the rite.” He is the “high-priest on this occasion.” The rite marks the transition of the boy from his dependence on his parents to his personal service of the king, as a member of the community.
Holy water is brought from a distance to the house of the master of ceremonies, as the sanctuary for the occasion. A sheep is killed immediately before this house, and the boys are caused to step across its blood. This sacrifice is called “fahazza,” or “causing fruitfulness,” and it is supposed to be the means of causing fruitfulness in all the women who obtain a share of it.
A tree is planted at the northeast corner of the house, and a lamp is fixed on it. Honey and water are poured upon the tree, and the boys partake of this mixture. The next day the persons present walk three times round the house, with various ceremonies, and then stop at the doorway. The rite of circumcision is performed on each boy as he sits on a drum at “the threshold of the door,” held firmly by several men. The knife with which it is performed is previously dipped in the blood of a young bullock, an ear of which is slit by the operator. A covenant of fealty to the king is entered into by the youth on this occasion. Sacrifices and feasting follow this ceremony.[[430]]
One of the ancient gods of Maui, an island of Hawaii, was Keoroeva. “In all the temples dedicated to its worship, the image was placed within the inner apartment, on the left-hand side of the door; and immediately before it stood the altar, on which the offerings of every kind were usually placed.”[[431]] The altar was at the doorway, in this case, as so generally elsewhere. Tiha was a female idol, as Keoroeva was a male, and much “the same homage and offerings” were given to her as to him.[[432]]
In Kohala, one of the large divisions of Hawaii, stood a prominent temple called Bukohōla, built by King Kamehameha, at the time of his conquest of the Sandwich Islands. “At the south end of this great edifice was a kind of inner court, which might be called the sanctum sanctorum of the temple, where the principal idol used to stand, surrounded by a number of images of inferior deities.” “On the outside, near the entrance to the inner court [at the threshold of the sanctum sanctorum] was the place of the rere [or lélé] (altar), on which human and other sacrifices were offered.”[[433]]
Human victims were ordinarily slain in sacrifice outside of the sanctuary proper, and then their bodies, carefully preserved whole, were taken within to be presented to the idol.[[434]]
There were Hawaiian cities of refuge, or puhonuas, as sanctuaries for guilty fugitives. A thief, or a murderer, might be pursued to the very gateway of one of those cities, but as soon as he crossed the threshold of that gate, even though the gate were open, and no barrier hindered pursuit, he was safe, as at the city altar. When once within the sacred city, the fugitive’s first duty was to present himself before the idol, and return thanks for his protection.[[435]] This was substantially the Hebrew law as to the cities of refuge.[[436]] Safety was only within the threshold.
There are traces of the primitive idea of a spring of life-giving waters flowing from under the threshold of the goddess of life, in the Islands of the Sea. According to the myths of that region, Vari, or “The-very-beginning” of life was a woman. She plucked off a piece of her right side and it became a man, or part man and part fish, known as Vātea, or Avatea. From the under-world there came to Vātea a supernatural woman called Papa, or Foundation. From this union the human race began. Rongo was the first-born son. The Hades of Polynesia is Avaika, or Hawaika. In the days of Rongo, and later, there was an opening from earth to Avaika; but because of the misdoings of the denizens of that realm, coming up through that passage-way, Tiki, a lovely woman, a descendant of Rongo, “rolled herself alive down into the gloomy opening, which immediately closed upon her.” She was the first to die. And now “Tiki sits at the threshold” of her home below, to welcome the descendants of Rongo, who bring her an offering. A sacred stream of water, “Vairorongo,” comes up from below into the sacred grove devoted to the worship of Rongo, and near that stream it is possible for a spirit to be returned to life and to a home on earth again.[[437]]