native father was known to break his child's back for the sake of annoying the mother, there has been no larger outgrowth of savagery than the anaana. This power of "praying" any person to death, even his chief or the King, gave to kahuna-anaana an influence outlasting the force of arms, among all the tribes of Polynesia. Originating in part as a jealousy between priest and warrior-chief, there was finally collusion and priests and chiefs were united in their control of the mass of natives. Vancouver and Cook found the anaana to be an ancient establishment. When human victims were needed by the priests for sacrifice, they were selected from among the King's enemies, and then, one good turn would deserve another.

The earlier processes of praying to death were as follows: "Any native whose goods were desired, or who might otherwise have given cause of offense, summoned by anaana instantly suspended his avocation" and, hastening to the kahuna, crouched in abject submission to his will until death took place, usually in a few hours, and apparently from exhaustion.

A kahuna-anaana capable of exerting this power could have his services secured (like a hired assassin's) by gifts of white fowls, brown hogs, woolly dogs, etc. Death was almost certain to follow the machinations of a kahuna of approved power, unless his dupe could secure the intervention of kahuna of higher rank, usually one of greater age.

The kahuna repaired in person to the abode of his victim and placed himself in the presence of the man, thereupon muttering incantations and prayers. The kahuna's own favorite god was addressed and also such aumakuas and deities as were supposed to have been offended by the victim "who sits quietly before his antagonist, takes no food and but little drink, and dies in a few days."

If the proposed victim were a chief,

or a person living at a distance, the effort was to secure some tissue or secretion of the body; here the saliva was of especial service. "Unimpeachable, in truth, must be the character of the royal spittoon bearer, to this day an office of dignity in the farther isles of the Pacific." All the "divinity that doth hedge a king" must prove of a slight avail if speck or slightest trace of the kingly spittle fall into possession of any sorcerer ready for regicide. A nail-paring, a hair, or a tooth would also be favored (as in clairvoyance) by any business-like kahuna who could warrant a result. "The kahuna seems to deify this material, which he then addresses as an idol or fetish, praying it to destroy the life of the patient.'

It is obvious that the dread of death, and the expectation of it, which seize upon this race when approached by anaana, chiefly explain the uncanny power; yet, in certain instances, we might summon modern science and dignify our subject by considering it a phase of hypnotic suggestion. The sole "suggestion" is death, and, from a critical standpoint, we are justified in accepting a few well-described cases as probable verifications of the power of a hypnotic will.

This exercise of murder as the right of the strongest is but an outcome of the mighty Tabu, embodiment of selfish tyranny. Tabu, a forbidding, is of two sorts, what the King or chief forbids, and what the kahuna forbids. Kingly tabu it was, and punished by death, to step in the shadow of the King or chief; to walk in the shadow of the house of any chief, unless especially clothed; or if the native failed to fall prostrate at the name of his chief. Priestly tabu, for noise during prayer, or if a common native stayed at home with his family on sacred (tabu) days, etc., etc. A man must choose for his persenal tabu-idol some object, such as a tree, a fish, or a fruit. To him, henceforth, it was a tabu-death to

touch or partake of this his own tabu. By chiefs and priests alike for their own benefit, certain paths, springs and bathing-places were, at intervals, made tabu. A sudden tabu might at any time be declared against affairs not usually prohibited; even an occupation, privilege or a habit, class of animals, or a manner of eating and drinking, might without warning become tabu. To women, bananas, cocoanuts and pork were always forbidden by tabu. Yellow was the tabu color of royalty, red of the priesthood; thus flowers and clothing of either color were forbidden the vassal-native.

deter

Evidently selfishness mined to appropriate every coveted object, and tabu was the method.

The writer remembers, with returning appetite, a tabu feast, royal in profusion and privilege. There were goldfish, poi of the breadfruit, edible flowers of the taro (arum aesculentum) cooked as greens (in cutting which acres of the roots had been destroyed), roasted dogs and salted seaweed. On this occasion cloaks made of the tabooed feathers of the sacred O-o were worn by the Queen and other.

Yielding subjects indeed were the earlier islanders, whether exposed to the greedy strength of tabu or the malign influence of its corollary, our present theme the praying anaana. Born amid Nature's supremest beauty, where grandeur and fragrance and sweet sounds should evolve love and loving-kindness, the thoughtless, nameless, hopeless myriads swarmed into being, as if created. only to yell and murder and desecrate the beautiful life surrounding them. An early traveler says: "I heard a shriek expressive of the utmost horror, when a powerful man ran rapidly past me and threw himself on the

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ground, senseless in a convulsion. It was almost impossible to arouse or control him, and it appeared that the man thought himself pursued by his own wrath. Even the present generation of Hawaiians is prone to court premature death-character, habits and actions show extraordinary susceptibility to threats, or individual fears or superstitions, or very moderatc bodily exposure or shock. In common with other isolated races, the Polynesian, when "virgin" to each unaccustomed disease, strangely lacks tenacity of life; although capable of great exertion on sea or land, the grandly muscular bodies yield to fright or dread. In 1853, alarmed by smallpox, thousands thousands threw themselves into the water, to stop the fever, and many died in the act. An epidemic of measles, a few years later, proved harmless to the whites, but several thousand natives perished. Mr. Bishop thinks that this "ready surrender to sickness is, in most cases, due to a definite belief in a demon whom the native feels working in his vitals and whom it is hopeless to resist." Even modernly it is often impossible to induce a sick native to submit to medical treatment. Here the saving power of a kahuna, who may rise to the occasion and appear in the role of a friend, is displayed. Black pigs are roasted for the invalid and his family and the kahuna, while communications, well paid for, are held with the Powers above and below. There is then no limit to the fortitude with which the patient will endure suffering unrelieved. Pretending to obey the foreign physician, he follows the directions of the kahuna, who, in his twofold function of doctor and priest, is preaching and practising behind the scenes and throwing away the mixtures of his foreign rival (perhaps themselves of questionable adaptability).

T

HE pressing need of aseptic material for treating wounds has not ceased in Europe. The war departments are doing their best. The Red Cross and various local societies supply all they can secure; still the cry comes for more. Men die who well might live, just because there is not the means for keeping their wounds aseptic. Many a man in the field hospitals has to lie with his wounds unbandaged after the surgeon has probed out the bullet or piece of shell. So the Salvation Army continues its linen. campaign.

As stated in the New England Magazine in November, 1914, the entire output of America passes through New York City, where an excellent sterilizing plant and staff of surgeons were provided for this purpose. More than a million rolls of bandages and pads have been shipped. Some 200,000 of these were sent from Boston, representing the donations of the people of New England. Until now the work of preparing these was done in Boston by volunteers from the Salvation Army women. But so great is the need of relief work among the poor in and around Boston that these workers must return to their regular duties. A sum of $5000 has just been raised by popular subscription in New York to pay worthy women out of employment for doing this work, each to receive $1 a day for her service. So it is planned to send all the material collected at Boston over to New York, to help supply these needy women with employment and to relieve the situation at this end. How nice it would be if such a fund might be provided also in Boston out of which to pay worthy women out of employment right here to do the work for our six States!

For those who wish to donate to the linen campaign, the request is for white material of any kind that is clean, except woolens. But let it be clean. Soiled portions that will not launder out should be cut away and destroyed, for nothing may touch a wound safely that is discolored. Now and then material has been received which was actually dirty; some could be laundered, some was not fit even to launder. What a betrayal of one's home customs such a package is! And from any New England home, too! Let us offer cleanliness-which is said to be akin to godliness-when we try to save life with our mite of worn linen.

It should be added in gratitude to the many conscientious souls who are in great majority in our community, that a vast quantity of beautiful spotless goods has been received, of every possible variety, some of it from homes where the people are quite poor. And every bit has been utilized.

Unless there is a local committee available, donations from New England may be sent by parcel post to Mrs. Colonel Gifford, 8 East Brookline St., Boston, Mass., marked "Linen Campaign."

In connection with the linen campaign, the army is sending large quantities of usable household linen and clothing into the warring countries. This is all material which has been specially donated to go abroad. Salvation Army members through out America have saved $15,000 for war relief work out of their own small wages, and this sum has just been distributed impartially among the war sufferers in Belgium, France, Germany, England, Russia and Holland.