d
flowers; there the souls of the dead planted and fished and cooked;
there they married and were given in marriage, all after the manner of
life on earth.[172]

[172] G. Turner, _Samoa_, pp. 258 _sq._; G. Brown,
_Melanesians and Polynesians_, p. 222.

However, it appears that according to a widespread belief the world of
the dead was sharply discriminated into two regions, to wit, an Elysium
or place of bliss called Pulotu, and a Tartarus or place of woe named
S[=a]-le-Fe'e. The title for admission to one or other of these places
was not moral worth but social rank, chiefs going to Elysium and
commoners to Tartarus. The idea of the superiority of the chiefs to the
common people was thus perpetuated in the land of the dead.[173] The
king of the lower regions was a certain Saveasiuleo, that is, Savea of
the Echo. He reclined in a house in the company of the chiefs who
gathered round him: the upper part of his body was human, the lower part
was like that of a fish and stretched away into the sea. This royal
house of assembly was supported by the erect bodies of chiefs, who had
been of high rank on earth, and who, before they died, anticipated with
pride the honour they were to enjoy by serving as pillars in the temple
of the King of Pulotu.[174]

[173] J. B. Stair, _Old Samoa_, pp. 217 _sq._; G.
Brown, _Melanesians and Polynesians_, p. 221. On the question
whether the Samoans held a doctrine of moral retribution after
death, Dr. Brown observes: "I do not remember any statement to
the effect that the conduct of a man in this life affected his
state after death. They certainly believe this now, but whether
they did so prior to the introduction of Christianity I cannot
definitely say. I am inclined, however, to believe that they did
not believe that conduct in this life affected them in the
future" (_Melanesians and Polynesians_, pp. 261 _sq._).
Elsewhere, however, Dr. Brown seems to express a contrary
opinion. He says: "It was generally understood that the
conditions of men in this life, even amongst the common people,
had an effect on their future conditions. A good man in Samoa
generally meant a liberal man, one who was generous and
hospitable; whilst a bad man was one who was mean, selfish, and
greedy about food" (_op. cit._ p. 222).

[174] G. Turner, _Samoa_, pp. 259 _sq._; S. Ella, _op.
cit._ p. 644.

But the souls of the dead w