Of the common elements of the general Polynesian creed the following are the most important; those which are most special, and least general or abstract, being taken first in order.
The supernatural spirits that interfere directly with human concerns.—Mischievous beings, imps or goblins, that play so prominent a part in the superstitions of all countries, play a prominent part in those of Polynesia. These may appear under any out of a multiplicity of forms. There may be the spirit protective to a certain family; the spirit protective to a certain pursuit; the god of the sailor, the fisherman, or the tiller of the soil. Good they may do and mischief they may do—either in a material or an immaterial form, in their own shape or in the shape of sharks, lizards, storks, snipes, or any other dumb animal. From a belief of this kind to the superstition of omens is but a single step, so that rats that squeak, and comets that show their beards, and noses that sneeze, and birds that fly the wrong way, all become the expositors from Powers beyond those of mortality. Then the rock, and glen, and above all the volcano and earthquake, become palpable objects to be connected with a presiding divinity.
To these and to the like of these all the islanders look. Some look beyond them.
Múoi (Mawi) is more man than God; the supporter, or rather the support, of the earth. This lies on the gigantic extension of his body; and earthquakes result from its movements. Where he is either more or less than the comparatively passive substructure of all things material, he is a wise wizard who foretells events; or else the maker rather than foundation-stone of the world. Just as Tangaloa did in the other parts of Polynesia, Mawi did in New Zealand. What this was will be soon seen.
The Cosmogony.—The Polynesian world—how much beyond it is uncertain—was fished up from sea by Tangaloa; Tahiti was the first part that appeared. Just as its rocks showed above water, the line broke. However, the rock in which the hook stuck can still be seen in the island of Hoonga; and the family of Tuitonga, until very lately, were in possession of the hook. There was enough land, however, to be worth filling with human beings and human food. And this was done by Tangaloa.[64]
Such is the Tonga account. In New Zealand, as already stated, the artificer is changed; and Mawi does the work of Tangaloa. In Tahiti, and Samoa, the workman is the same, but the work different. The Tahitian Tangaloa formed the ocean from the sweat of his brow—so hard did he work in making the land. The Samoan sent down his daughter Tali, in the shape of a snipe, to survey the world below. As she saw nothing but sea, her father rolled down a stone which became one island, and another which became a second, and so on. The first growth of such islands were wild vines. These were pulled out of the ground, and heaped up to rot, so that worms were produced. Out of these worms grew men and women.
The Happy Island.—In an island like their own, only more beautiful, live the higher gods, and the souls of chiefs, kings, and councillors. In Tonga this island is Bolotoo. It was once visited; but those who visited it died, having breathed its air.
The residents and visitors of the Happy Island.—First amongst these are the gods themselves and their servants; not, however, Mawi—
The souls of the chiefs after death—
The souls of the councillors after death—