JULY 1777.] MOURNING CEREMONIES FOR THE DEAD. From the rigid severity with which some of these mourning and religious ceremonies are executed, one would expect to find that they meant thereby to secure to themselves felicity beyond the grave; but their principal object relates to things merely temporal, for they seem to have little conception of future punishment for faults committed in this life. They believe, however, that they are justly punished upon earth; and consequently use every method to render their Divinities propitious. The Supreme Author of most things they call "Kallafootonga," who, they say, is a female residing in the sky and directing the thunder, wind, rain, and in general all the changes of weather. They believe that when she is angry with them the productions of the earth are blasted; that many things are destroyed by lightning; and that they themselves are afflicted with sickness and death, as well as their hogs and other animals. When this anger abates, they suppose that everything is restored to its natural order; and it should seem that they have a great reliance on the efficacy of their endeavours to appease their offended Divinity. They also admit a plurality of deities, though all inferior to "Kallafootonga." Amongst them they mention "Toofooa-boolootoo," god of the clouds and fog; "Talleteboo," and some others, residing in the heavens. The first in rank and power, who has the government of the sea and its productions, is called "Futtafaihe," or, as it was sometimes pronounced, "Footafooa," who, they say, is a male, and has for his wife 'Fykavakajeea ;" and here, as in heaven, there are several inferior potentates, such as "Vahaa-fonooa,' 66 46 Tareeava," "Mattaba," ""Evaroo,' and others. The same religious system, however, does not extend all over the cluster of the Friendly Isles; it is common for the inferior people to cut off a joint of their little finger, on account of the sickness of the chiefs to whom they belong.-Note in Original Edition. 635 for the supreme god of Hapaee, for instance, is called "Alo Alo;" and other isles have two or three of different names. But their notions of the power and other attributes of these beings are so very absurd, that they suppose they have no further concern with them after death. They have, however, very proper sentiments about the immateriality and the immortality of the soul. They call it life, the living principle, or, what is more agreeable to their notions of it, an "Otooa;" that is, a divinity or invisible being. They say that immediately upon death the souls of their chiefs separate from their bodies, and go to a place called "Boolootoo, the chief or god of which is "Gooleho." This "Gooleho" seems to be a personification of death; for they used to say to us, "You and the men of Feejee" (by this junction meaning to pay a compliment expressive of their confession of our superiority over themselves) "are also subject to the power and dominion of 'Gooleho."" His country, the general receptacle of the dead, according to their mythology, was never seen by any person; yet it seems they know that it lies to the westward of Feejee, and that they who are once transported thither live for ever, or, to use their own expression, are not subject to death again, but feast upon all the favourite products of their own country, with which this everlasting abode is supposed to abound. As to the souls of the lower sort of people, they undergo a sort of transmigration; or, as they say, are eaten up by a bird called "loata,' which walks upon their graves for that purpose. I think I may venture to assert that they do not worship anything that is the work of their own hands, or any visible part of the creation. They do not make offerings of hogs, dogs, and fruit, as at Otaheite, unless it be emblematically, for their " mor. ais were perfectly free from everything of the kind. But that they offer real human sacrifices is with mo beyond a doubt. Their "morais" or "fiatookas" (for they are called by both names, but mostly by the latter) are, as at Otaheite and many other parts of the world, burying-grounds and places of worship, though some of them seemed to be only appropriated to the first purpose, but these were small, and in every other respect inferior to the others. Of the nature of their government we know no more than the general outline. A subordination is established among them that resembles the feudal system of our progenitors in Europe. But of its subdivisions, of the constituent parts, and in what manner they are connected so as to form a body politic, I confess myself totally ignorant. Some of them told us that the power of the King is unlimited, and that the life and property of the subject is at his disposal. But the few circumstances that fell under our observation rather contradicted than confirmed the idea of a despotic government. Mareewagee, old Toobou, and Feenou, acted each like petty sovereigns, and frequently thwarted the measures of the King, of which he often complained. Neither was his court more splendid than those of the two first, who are the most powerful chiefs in the islands; and next to them Feenou, Mareewagee's son, seemed to stand highest in authority. But however independent on the despotic power of the King the great men may be, we saw instances enough to prove that the lower order of people have no property nor safety for their persons but at the will of the chiefs to whom they respectively belong. Tongataboo is divided into many districts, of above thirty of which we learned the names. Each of these has its particular chief, who decides differences and distributes justice within his own district. But we could not form any satisfactory judgment about the extent of their power in general, or their mode of proportioning punishments to crimes. Most of these chiefs have possessions in other islands, whence they draw supplies. At least we know this is so with respect to the King, who at certain established times receives the product of his distant domains at Tongataboo, which is not only the principal place of his residence, but seemingly of all the people of consequence amongst these isles. Its inhabitants in common conversation call it the Land of Chiefs, while the subordinate isles are distinguished by the appellation of Lands of Servants. These chiefs are by the people styled not only Lords of the Earth, but of the Sun and Sky; and the King's family assume the name of Futtafaihe, from the god so called, who is probably their tutelary patron and perhaps their common ancestor. The Sovereign's peculiar earthly title is, however, simply "Tooee Tonga.' There is a decorum observed in the presence of their principal men, and particularly of their King, that is truly admirable. Whenever he sits down, whether it be in a house or without, all the attendants seat themselves at the same time in a semicircle before him, leaving always a convenient space between him and them, into which no one attempts to come unless he has some particular business. Neither is any one allowed to pass or sit behind him, nor even near him, without his order or permission; so that our having been indulged with this privilege was a significant proof of the great respect that was paid us. When any one wants to speak with the King, he advances and sits down before him, delivers what he has to say in a few words; and, having received his answer, retires again to the circle. But if the King speaks to any one, that person answers from his seat, unless he is to receive some order, in which case he gets up from his place and sits down before the chief with his legs across, which is a posture to which they are so much accustomed that any other mode of sitting is disagreeable to them. To speak to the King standing would be accounted here as a striking mark of rudeness, 1 This is peculiar to the men, the women always sitting with both legs thrown a little on one side. JULY 1777.] OBEISANCE PAID TO THE KING. as it would be with us for one to sit down and put on his hat when he addresses himself to his superior, and that superior on his feet and uncovered. It does not indeed appear that any of the most civilised nations have ever exceeded this people in the great order observed on all occasions, in ready compliance with the commands of their chiefs, and in the harmony that subsists throughout all ranks, and unites them as if they were all one man, informed with and directed by the same principle. Such a behaviour is remarkably obvious whenever it is requisite that their chief should harangue any body of them collected together, which is frequently done. The most profound silence and attention are observed during the harangue, even to a much greater degree than is practised amongst us on the most interesting and serious deliberations of our most respectable assemblies. And whatever might have been the subject of the speech delivered, we never saw an instance when any individual present showed signs of his being displeased, or indicated the least inclination to dispute the declared will of a person who had a right to command. Nay, such is the force of these verbal laws, as I may call them, that I have seen one of their chiefs express his being astonished at a person's having acted contrary to such orders, though it appeared that the poor man could not possibly have been informed in time to have observed them. Though some of the more potent chiefs may vie with the King in point of actual possessions, they fall very short in rank and in certain marks of respect which the collective body have agreed to pay the monarch. It is a particular privilege annexed to his sovereignty not to be punctured nor circumcised as all his subjects are. Whenever he walks out, every one whom he meets must sit down till he has passed. No one is allowed to be over his head; on the contrary, all must come under his feet, for there cannot be a greater outward mark of submission than that which is paid to 637 the Sovereign and other great people of these islands by their inferiors. The method is this: the person who is to pay obeisance squats down before the chief, and bows the head to the sole of his foot, which when he sits is so placed that it can be easily come at; and having tapped or touched it with the under and upper side of the fingers of both hands, he rises up and retires. It should seem that the King cannot refuse any one who chooses to pay him this homage, which is called moe moea," for the common people would frequently take it into their heads to do it when he was walking; and he was always obliged to stop and hold up one of his feet behind him till they had performed the ceremony. This to a heavy unwieldy man like Poulaho must be attended with some trouble and pain; and I have sometimes seen him make a run, though very unable, to get out of the way or to reach a place where he might conveniently sit down. The hands, after this application of them to the chief's feet, are in some cases rendered useless for a time, for until they be washed they must not touch any kind of food. This interdiction, in a country where water is so scarce, would seem to be attended with some inconvenience; but they are never at a loss for a succedaneum, and a piece of any juicy plant, which they can easily procure immediately, being rubbed upon them, this serves for the purpose of purification as well as washing them with water. When the hands are in this state they call it "taboo rema. Taboo," in general, signifies forbidden; and rema is their word for hand. after making her obeisance in the usual way, lays hold of his foot and applies it to her breast, shoulders, and other parts of her body. He then embraces her on each shoulder, after which she retires purified from her uncleanness. I do not know that it is always necessary to come to the King for this purpose, though Omai assured me it was. If this be so, it may be one reason why he is for the most part travelling from island to island. I saw this ceremony performed by him two or three times, and once by Feenou to one of his own women; but as Omai was not then with me I could not ask the occasion. "Taboo," as I have before observed, is a word of an extensive signification. Human sacrifices are called "tangata taboo;" and when anything is forbidden to be eaten or made use of, they say that it is "taboo." They tell us that if the King should happen to go into a house belonging to a subject, that house would be " taboo," and could never more be inhabited by the owner, so that wherever he travels there are particular houses for his reception. Old Toobou at this time presided over the "taboo," that is, if Omai comprehended the matter rightly, he and his deputies inspected all the produce of the island, taking care that every man should cultivate and plant his quota, and ordering what should be eaten and what not. By this wise regulation they effectually guard against a famine, a sufficient quantity of ground is employed in raising provisions, and every article thus raised is secured from unnecessary waste. By another prudent regulation in their government, they have an officer over the police, or something like it. This department when we were amongst them was administered by Feenou; whose business, we were told, it was to punish all offenders, whether against the State or against individuals. He was also generalissimo, and commanded the warriors when called out upon service; but by all accounts this is very seldom. The King frequently took some pains to inform us of Feenou's office; and, among other things, told us that if he himself should become a bad man, Feenou would kill him. What I understood by this expression of being a bad man was, that if he did not govern according to law or custom, Feenou would be ordered by the other great men, or by the people at large, to put him to death. There should seem to be no doubt that a sovereign thus liable to be controlled and punished for an abuse of power, cannot be called a despotic monarch. When we consider the number of islands that compose this little state, and the distance at which some of them lie from the seat of government, attempts to throw off the yoke and to acquire independency, it should scem, might be apprehended. But they tell us that this never happens. One reason why they are not thus disturbed by domestic quarrels may be this, that all the powerful chiefs, as we have already mentioned, reside at Tongataboo. They also secure the independence of the other islands by the celerity of their operations; for if at any time a troublesome and popular man should start up in any of them, Feenou, or whoever holds his office, is immediately despatched thither to kill him. By this means they crush a rebellion in its very infancy. was, The orders or classes amongst their chiefs, or those who call themselves such, seemed to be almost as numerous as amongst us; but there are few in comparison that are lords of large districts of territory, the rest holding their lands under those principal barons, as they may be called. Iv indeed, told that when a man of property dies, everything he leaves behind him falls to the King; but that it is usual to give it to the eldest son of the deceased, with an obligation to make a provision out of it for the rest of the children. It is not the custom here, as at Otaheite, for the son, the moment he is born, to take from the father the homage and title, but he succeeds to them at his decease; so that their form of government is not only monarchical but hereditary. JULY 1777.] AN ACCOUNT OF THE ROYAL FAMILY. The order of succession to the crown has not been of late interrupted; for we know from a particular circumstance that the Futtafaihes (Poulaho being only an addition to distinguish the King from the rest of his family) have reigned in a direct line for at least 135 years. Upon inquiring whether any account had been preserved amongst them of the arrival of Tasman's ships, we found that this history had been handed down to them from their ancestors with an accuracy which marks that oral tradition may sometimes be depended upon. For they described the two ships as resembling ours; mentioning the place where they had anchored; their having stayed but a few days; and their moving from that station to Annamooka. And, by way of informing us how long ago this had happened, they told us the name of the Futtafaihe who was then king, and of those who had succeeded, down to Poulaho, who is the fifth since that period; the first being an old man at the time of the arrival of the ships. 639 of this singular pre-eminence of the "Tammahas;" for we could learn nothing besides this account of their pedigree. The mother, and one of the daughters, called Tooeela-kaipa, live at Vavaoo. Latoolibooloo, the son, and the other daughter, whose name is Moungoula - kaipa, reside at Tongataboo. The latter is the woman who is mentioned to have dined with me on the 21st of June.1 This gave occasion to our discovering her superiority over the King, who would not eat in her presence, though she made no scruple to do so before him, and received from him the customary obeisance by touching her foot. We never had an opportunity of seeing him pay this mark of respect to Latoolibooloo; but we have observed him leave off eating, and have his victuals put aside, when the latter came into the same house. Latoolibooloo assumed the privilege of taking anything from the people, even if it belonged to the King; and yet, in the ceremony called "Natche," he assisted only in the same manner as the other principal men. He was From what has been said of the looked upon by his countrymen as a present King, it would be natural to madman; and many of his actions suppose that he had the highest rank seemed to confirm this judgment. of any person in the islands. But to At Eooa they showed me a good deal our great surprise we found it is not of land said to belong to him; and I so; for Latoolibooloo, the person who saw there a son of his, a child whom was pointed out to me as King when they distinguished by the same title I first visited Tongataboo, and three as his father. The son of the greatest women, are in some respects superior prince in Europe could not be more to Poulaho himself. On our inquir-humoured and caressed than this little ing who these extraordinary person- "Tammaha" was." ages were whom they distinguish by the name and title of "Tammaha," we were told that the late King, Poulaho's father, had a sister of equal rank, and older than himself; that she, by a man who came from the island of Feejee, had a son and two daughters; and that these three persons, as well as their mother, rank above Futtafaihe, the King. We endeavoured in vain to trace the reason 1 In Chapter VII. of this Book, ante, p. 607. 2 The remainder of the Chapter is omitted; it is taken up with linguis tic speculations, and lists of similar words current at the Friendly Islands and Otaheite; and with a technical record of the nautical and astronomical observations made during the sojourn at Tongataboo. |