_to enter a house_. _Rùku_, which had the same original meaning in New
Zealand, now expresses the act of diving. The Polynesian word _toro_ at
first indicated anything in the position of a hand with extended
fingers, whence comes the Tahitian term for an ox, _puaátoro, stretching
pig_, in allusion to the way in which an ox carries his head. _Toó_
(Marquesas), to put forward the hand, is now used for _to take_. _Tongo_
(Marquesas), to grope with extended arms, leads to _potongo tongo_,
darkness. In New Zealand, _wairua_, in Tahiti _varua_, signifies soul or
spirit, from _vai_, to remain in a recumbent position, and _rua_, two;
that is, _to be in two places_, since they believed that in sickness or
in dreams the soul left the body.[18] Throughout Polynesia _moe_ also
signifies a recumbent position or to sleep, and in Tahiti _moe pipiti_
signifies a double sleep or dream, from _moe_, to sleep, and _piti_,
two. In New Zealand, _moenaku_ means, to try to grasp something during
sleep; from _naku_, to take in the fingers.

We can understand something of the mysterious exercise of human
intelligence in its earliest development from this habit of symbolizing
and presenting in an outward form an abstract conception, thus giving a
concrete meaning and material expression to the external fact. We see
how everything assumed a concrete, living form, and can better
understand the conditions we have established as necessary in the early
days of the development of human life. This attitude of the intelligence
has been often stated before, but in an incomplete way; the primitive
and the subsequent myths have been confounded together, and it has been
supposed that myth was of exclusively human origin, whereas it has its
roots lower down in the vast animal kingdom. We hope, therefore, that it
will be granted that we have given the true and full exposition of myth.

Anthropomorphism, and the personification of the things and phenomena of