Priests

Of the priesthood, the most important were the two high priests of Rongo. One, termed the Inland-high-priest (Ariki-pa-uta), conducted the ritual at the inland temple of Rongo; the other, termed the Shore-high-priest (Ariki-pa-tai), conducted the ceremonies at the shore temple of Orongo. Both these priests were of the highest rank and their offices were hereditary. They were descended from Rangi and 'Akatauira, two of the three original settlers of Mangaia.

A third high priest was responsible for the distribution of food on public occasions. He rejoiced in the title of the Ariki-i-te-ua-i-te-tapora-kai, the High-chief-who-stood-at-the-head-of-the-food-platter. He also conducted the correct ritual at the shore before page 71the fleet set out for the fishing grounds. It was his office to give each canoe a plaited symbol of coconut leaflets representing Mokoiro, a deified patron of fishermen. The symbol was placed in the bow of the canoe and brought success. The office was hereditary and its holders claimed direct descent from Mokoiro, the third of the original settlers of Mangaia.

In addition to these three national priests, each of the thirteen tribes had its own tribal priest who served as the medium between the tribal group and their god. He conducted services on the local temple in the tribal district, and offerings of food were made to insure success on tribal ventures. Each priest also had a part of his dwelling house curtained off with a large sheet of bark cloth. Within this sacred chamber, a material form of the god was kept. The priest could consult his god privately within the curtained recess, but public services had to be conducted on the open temple. On the temple courtyard, small houses were erected to serve as temporary residences for the gods during certain rituals. The office of tribal priest was hereditary and he exercised great power.

A custom with religious significance was that of cutting the navel cord of a newly born child. The navel cord was not cut until the afterbirth had come away. The person who cut the cord cleared away the coagulated blood in the part severed. Before cutting, page 72he asked the parents the name of the god to whom the child should be dedicated. Marriage usually took place between people of different tribes. Hence the father and mother of a child worshiped different tribal gods. It was usual for the father to give the name of his tribal god, but sometimes, when the mother's tribe was in the ascendancy, the name of her god was given. The operator then announced, "I hereby cleanse the cord of this child to —," giving the name of the god.

This religious presentation led to the establishment of the office of an official cutter of navel cords, who was termed a vaekai. The vaekai received presents of food and goods for his services, and the cutting of the cord by a vaekai conferred social distinction on the person so treated. The commoners, who were not in the position to employ a vaekai, had their cords cut by ordinary individuals, and social distinction was denied them.