LAKEMBA. 291 and building good houses. All matters of religion were diligently at- tended to, and most of the natives of the island became worshippers of the true God. But these Christians also extended their efforts to the island of Thikombia, about twelve miles from them. The inhabitants of this island had been notorious for their wickedness and opposition to the lotu ; but now they yielded to the influence of the example and exhortations of their new neighbours, and most of them forsook their old religion for that of the Gospel. Any persons from either of the contending districts, when they reached Munia, were in a city of refuge ; but, if captured on the way, they were a lawful prey. One day a Yaro canoe was nearly overtaken by one from Lomaloma, and about to be boarded, when a Teacher was observed to be on board, which was a protection to the canoe and all her crew. Some who wished to live in quietness, and serve God, went to join their friends on the small island. Among these was the priest of the principal god at Yaro, who thus abandoned his followers when they most needed such help as he had long professed to procure for them. The person who assumes the priestly office in connexion with that par- ticular god, by professing to be possessed by the deity, is not allowed to have his hair cut. This poor fellow, accordingly, had been oppressed and annoyed with several years' growth of hair, from which he was now happily relieved by the application of scissors. Locks of his hair, which had become a yard long, were known by various names, having reference to his office. Thus one was called cava levu, " great wind," which would blow if proper regard were not paid to the offerings ; an- other was, modrai popo, " rotten bread," signifying that, if not offended, he would make the crops so abundant, that the plentiful supply of fruit would cause the bread to rot in neglect ; another was, ika tavu, " broiled fish," which was to be prepared for the priest as soon as the women returned from fishing, or the people would be punished. These dreaded locks were removed, and with them the false hopes and fears of many ; and this, too, during a war when priests were in great demand. The war continuing, a native Teacher was sent to reside at Lomaloma, where he was received by the old Chief, who was the first fruit of Joseph's labour, and who had been persuaded to remain at home when the other Christians emigrated to Munia. In October, 1844, Mr. Calvert visited these parts, accompanied by a Tongan Chief of rank and influence, hoping to succeed in establishing peace. At Munia seven couples were married, and twenty-five adults and eleven children baptized. At Lomaloma, twelve adults and five children were baptized. The peace-makers were allowed to pass to and
