abundant liberality, extends it to all mankind, to all brute animals, to all vegetables, and even to stones and mineral substances. If an animal or a plant die, its soul immediately goes to Bolotoo; if a stone or any other substance is broken, immortality is equally its reward; nay, artificial bodies have equal good luck with men, and hogs, and yams. If an axe or a chisel is worn out or broken up, away flies its soul for the service of the gods. If a house is taken down, or any way destroyed, its immortal part will find a situation on the plains of Bolotoo: and, to confirm this doctrine, the Fiji people can shew you a sort of natural well, or deep hole in the ground, at one of their islands, across the bottom of which runs a stream of water, in which you may clearly perceive the souls of men and women, beasts and plants, of stocks and stones, canoes and houses, and of all the broken utensils of this frail world, swimming, or rather tumbling along one over the other pell-mell into the regions of immortality. Such is the Fiji philosophy, but the Tonga people deny it, unwilling to think that the residence of the gods should be encumbered with so much useless rubbish. The natives of Otaheite entertain similar notions respecting these things, viz. that brutes,

plants, and stones, exist hereafter (see Captain Cook's Voyage), but it is not mentioned that they extend the idea to objects of human invention. Mr. Mariner is not acquainted with the notions of the Sandwich islanders upon these subjects: what we have related respecting those of the Fiji people he obtained from Fiji natives resident at Vavaoo, from Tonga people who had visited the Fiji islands, and from the natives of Pau, when he was there.

The human soul, after its separation from the body, is termed a hotooa (a god or spirit), and is believed to exist in the shape of the body; to have the same propensities as during life, but to be corrected by a more enlightened understanding, by which it readily distinguishes good from evil, truth from falsehood, right from wrong; having the same attributes as the original gods, but in a minor degree, and having its dwelling for ever in the happy regions of Bolotoo, holding the same rank in regard to other souls as during this life it has, however, the power of returning to Tonga to inspire priests, relations, or others, or to appear in dreams to those it wishes to admonish; and sometimes to the external eye in the form of a ghost or apparition: but this power of re-appearance at Tonga only belongs

to the souls of chiefs, not of matabooles. It has already been stated, that the gods are believed sometimes to enter into the bodies of lizards, porpoises and water snakes; but this power belongs only to the original gods, not to the souls of chiefs.

There is no future place of existence for the souls of men but Bolotoo, and, consequently, no state of future punishment; all rewards for virtue, and punishments for vice, being inflicted on mankind in this world, as before noticed.

CHAP. XIX.

Farther particulars respecting the divine chiefs Tooitonga and Veachi: respecting the priests-General remarks on the moral notions and habits of the people-The first principles which in them constitute the foundation of virtue-References to Toobo Neuha, Hala A'pi A'pi, and others-Farther habits of practical liberality-The prin ciple of respect and veneration to the gods, chiefs, parents, and aged persons-Defence of hereditary rights, and love of country-Instances of the principle of honour: instances of the contrary: remarks: conclusions -Their liberal opinions of one another, and of European nations, with references-Humanity-General observations on the virtue of chastity-Investigation of the proportion of married women-Conduct of the married women-Conduct of the unmarried women: of the married men: of the unmarried men- -General view of society, as far as their notions respecting chastity are concerned-Conclusions upon this subject-Remarks.

THE two divine personages, viz. Tooitonga and Veachi, or those who are supposed to be peculiarly of high divine origin, have already been spoken of as far as their rank is concerned. In respect to their habits, we might very naturally imagine that, in consequence

of their high rank as divine chiefs, they would very frequently be inspired by the gods, and become the oracles of the divine will; but this, as far as Mr. Mariner has seen and heard, has never been the case; and it seems strange that the favour of divine inspiration should be particularly bestowed upon men seldom higher in rank than matabooles: such, however, is the case, and, to reconcile it with propriety, we may suppose that Tooitonga and Veachi are supposed to be of too high a rank to be the mere servants of the gods, and mere instruments of communication between them and mankind, but rather as the highest and most worthy of mankind, and next to the gods in rank and dignity. These two persons, however high in rank, have very little comparative power, though it is suspected that, formerly, when the Tonga people were a peaceable nation, and more attention was paid to re ligious rites and institutions, that they had a vast deal more influence than they have had of late years. They now very seldom meddle with political matters, though Mr. Mariner once witnessed an instance where Tooitonga ventured to advise Finow (the late king), respecting his warlike proceedings against Vavaoo, at the time when his aunt, Toe Oomoo,