see a child of superior rank approach or be brought near him, he perhaps would say, (and frequently does on such occasions,) take that child away! why do you bring him here, troubling me with the taboo? or some such abrupt expression: such language, however, would not be decorous from an inferior, unless he be of nearly equal rank, and then only by authority of his superior age.

CHAP. XVIII.

Enumeration of the principal notions on which the religion of Tonga is founded-Traditionary account of the island of Bolotoo-Division of the gods into six classesNames and attributes of the principal original godsSouls of Chiefs-Souls of Matabooles-Other Hotooas or inhabitants of Bolotoo-Hotooa Pow, or mischievous gods-The god that supports the earth-Observations upon death-Origin of the habitable earth, or rather of the islands of Tonga-Popular tradition respecting the original inhabitants of Tonga-Remarks-Another tradition respecting the same subject-Fiji story respecting an island of immortal women-Popular account of the origin of turtles-General notion of the earth, sky, and heavenly bodies-Notions respecting the human soul and animal life-Ideas concerning the liver -The soul's immortality-Notions of the Fiji people in regard to the soul.

THE RELIGION of the Tonga islands rests chiefly upon a belief of the following notions.

1. That there are Hotooas, gods, or superior beings, who have the power of dispensing good and evil to mankind, according to

their merit, but of whose origin they form no idea, rather supposing them to be eternal.

2. That there are other Hotooas or gods, viz.

the souls of all deceased nobles and matabooles, who have a like power of dispensing good and evil, but in an inferior degree. 3. That there are besides several Hotooa Pow, or mischievous gods, whose attribute is never to dispense good, but petty evils and troubles, not as a punishment, but indiscriminately to whomsoever it may be, from a pure mischievous disposition.

4. That all these superior beings, although they may perhaps have had a beginning, will have no end.

5. That the world also is of doubtful origin, and co-existent with the gods; the solid sky, the heavenly bodies, and the ocean, being. pre-existent to the habitable earth, which was afterwards drawn out of the water by the god Tangaloa, whilst fishing with a line and hook.

6. That mankind, according to a partial tradition, first came from Bolotoo, the residence of the gods, an island to the north-westward, and resided at the Tonga islands, by command of Tangaloa: they consisted of two

brothers, with their wives and attendants, whose original they pretend to know nothing about.

7. That all human evil is inflicted by the gods upon mankind, on account of some neglect of religious duty, either in the person or persons who suffer the inflictions, or in the egi or chief whom they serve; and the contrary of good.

8. That all egi or nobles have souls, which

exist hereafter in Bolotoo, not according to their moral merit, but their rank in this world, and then they have power similar to the original gods, but less. The matabooles also go to Bolotoo after death, where they exist as matabooles or ministers to the gods, but they have not the power of inspiring priests: the mooas, according to the belief of some, also go to Bolotoo, but this is a matter of great doubt. But the tooas, or lower class of people, have no souls, or such only as dissolve with the body after death, which consequently ends their sentient existence.

9. That the human soul during life is not a distinct essence from the body, but only the more etherial part of it, and which exists in

Bolotoo, in the form and likeness of the body, the moment after death.

10. That the primitive gods and deceased nobles sometimes appear (visibly) to mankind, to warn or to afford comfort and advice: that the primitive gods also sometimes come into the living bodies of lizards, porpoises, and a species of water snake, hence these animals are much respected; their coming into porpoises is supposed to be for the purpose of taking care of vessels, &c. 11. That the two personages at the Tonga islands known by the name of Tooitonga and Veachi are descendants in a right line from two chief gods, and that all respect and veneration is therefore due to them. 12. That some persons are favoured with the inspiration of the gods, by an actual existence of the god for the time being, in the person (the priest) so inspired, who is then capable of prophesying.

13. That human merit or virtue consists chiefly in paying respect to the gods, nobles, and aged persons; in defending one's hereditary rights; honour, justice, patriotism, friendship, meekness, modesty, fidelity of married women, parental and filial love,