The Fe’e was also supposed to be present in the white shell of the Cypraea ovula; hence a string of these shells was suspended in the house of the priest, and were supposed to murmur, or “cry,” when war was determined on.  The colour of the shells was also watched.  A clear white was a good omen, but if they looked dark and dingy it was a bad one.

The movements of the cuttle-fish at sea were also looked after at war-times.  If seen near the shore when the people were mustering for battle it was a good sign; if far off the reverse.

2.  In one place the Fe’e was a general village god, whose province was not confined to war.  The month of May was sacred to his worship.  No traveller was then allowed to pass through the village by the public road; nor was any canoe allowed in the lagoon off that part of the settlement.  There was great feasting, too, on these occasions, and also games, club exercise, spear-throwing, wrestling, etc.

A new temple was at this time erected, to the material of which every man, woman, and child contributed something, even if only a stick or a reed of thatch.  Some were drafted off to put up the house, and the rest commenced to fight in real earnest, and settle any old grudges with each other.  He who got the most wounds was set down for special favours from the god.  With the completion of the temple the fighting ended, and that was to suffice for the year.  A quarrel of neighbours at any other time, and rising to blows, was frowned upon by the god Fe’e, because it was not left till next year and temple-building day.

In another district three months were sacred to the worship of the Fe’e.  During that time any one passing along the road, or in the lagoon, would be beaten, if not killed, for insulting the god.  For the first month torches and all other lights were forbidden, as the god was about and did not wish to be seen.  White turbans were also forbidden during the festivities, and confined to war.  At this time, also, all unsightly projecting burdens—­such as a log of firewood on the shoulder—­were forbidden, lest it should be considered by the god as a mockery of his tentacula.

The priest at this place had a large wooden bowl, which he called lipi, or sudden death.  This was another representative of the god, and by this the family had no small gains.  In a case of stealing, fine mats or other gifts were taken by the injured party to the priest to curse the thief and make him ill.  The priest would then sit down with some select members of the family around the bowl representative of the god, and pray for speedy vengeance on the guilty; then they waited the issue.  These imprecations were dreaded.  Conscience-stricken thieves, when taken ill, were carried off by their friends on a litter and laid down at the door of the priest, with taro, cocoa-nuts, or yams, in lieu of those confessed to have been stolen; and they would add fine mats and other presents, that the priest might pray again over the death-bowl, and have the sentence reversed.