revolted for this purpose he went into the house on a marly', and sent a messenger to the king to say that he was there; which is a polite mode of telling a person you want him to come, that you may speak to him. He did not go to the king's house in person to communicate what he had to say, because, being the superior chief, every thing would have been tabooed that he happened to touch. When the king arrived, Tooitonga mildly addressed him on the subject of his aunt's revolt, and advised that he should endeavour to accommodate matters rather than involve the country in war: to which the king shortly replied, "My lord Tooitonga* may return to "his own part of the island, and content him"self in peace and security; matters of war "are my concern, and in which he has no " right to interfere." He then left him. Thus, in all respects, we are to regard Tooitonga as

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Ho Egi Tooitonga means, literally, "thy lord Tooitonga,” in which the possessive pronoun thy, or your, is used instead of my or, if the word egi be translated lordship, or chiefship, the term of address will be more consistent and similar to ours, your lordship, your grace, your majesty. The title, ho egi, is never used but in addressing a superior chief, or speaking of a god; or in a public speech. Ho Egi! also means chiefs, as in the commencement of Finow's speech. Vol. I. p. 411.

a divine chief of the highest rank, but having no power or authority in affairs belonging to the king. It is presumed, however, that when the Tonga islands were in a state of peace, that is, before the people had acquired their warlike habits, that Tooitonga, as well as Veachi, had some influence even in matters of civil government, that their advice was often asked, and sometimes taken. Veachi used often to lament to Mr. Mariner, that those happy days were passed away when they used to live in peace and happiness at the island of Tonga, when every body paid the highest respect to the divine chiefs, and there were no disturbances to fear, the land was well cultivated, and frequent rich presents were made to them: others made the same complaint. In short, it would appear that the very ancient complaint, tempora mutantur, the almost universal cry of dissatisfaction, is heard at the Tonga islands as well as elsewhere; but the distant prospect generally appears more beautiful than the place whereon we stand: though, in all probability, Tooitonga and Veachi had great reason to complain, particularly Tooitonga, respect towards whom was evidently falling off even in Mr. Mariner's time; for, formerly, it was thought necessary, when Tooi

tonga died, that his chief wife should be strangled and buried with him, but, in respect to the two last Tooitongas, this was not performed. Again, the late king would not allow Tooitonga to give him any advice in matters of war, but insisted that he should remain in peace and quietness at his own side of the island and lastly, the present king, when the late Tooitonga died, would not allow his son to succeed to that high title, but, at one bold stroke, freed the people from a vast burden of taxes, by annulling the title of Tooitonga, and the expensive ceremony of Inachi, with a view, also, (as the reader will recollect) to do away with the necessity of any communication with the Hapai people. Veachi, being a sensible, good, quiet sort of man, who interfered in no public matters, and who had nothing to do with the people of other islands but his own, (Toongooa,) was still suffered to retain his dignity, and probably does to this day; and, in that case, is the greatest chief at the Tonga islands, for he late Tooitonga's son, if he has not been since made a Tooitonga, is below Veachi in rank. Thus it pears that the Tonga islands are undergoing a considerable change, both in respect to religion and politics; and if the communica

ap

tion between Vavaoo and the Hapai islands, and between both places and Tonga, shall remain closed for a number of years, it will be a curious enquiry, to investigate what changes the language will undergo in those respective places.

In regard to the priests, their habits are precisely the same as other persons of the same rank; and, when they are not inspired, all the respect that is paid to them is that only which is due to their private rank. Mr. Mariner recollects no chief that was a priest: he has, indeed, seen the king inspired by Taly-yToobo (who never inspires any body but the king), but he is not strictly considered a priest on this account; those only, in general, being considered priests who are in the frequent habit of being inspired by some particular god. It most frequently happens that the eldest son of a priest, after his father's death, becomes a priest of the same god who inspired his father. The general circumstances of fits of inspiration have been already noticed (vol. i. p. 105). When a priest is inspired, he is thought capable of prophesying, or, rather, the god within him is said sometimes to prophesy; these prophecies generally come true, for they are mostly made on the probable side of a question, and when they do not come to pass

VOL. II.

L

as expected, the priest is not blamed, but it is supposed the gods for some wise purpose have deceived them; or that the gods, for ought they know, have since changed their mind, and ordered matters otherwise; or that the god who inspired the priests spoke prematurely, without consulting the other gods.

At the Sandwich islands the priests appear to be a distinct order or body of men, living for the most part together, holding occasional conferences, and at all times respected by the body of the people; whereas, at the Tonga islands the priests live indiscriminately with the rest of the natives, are not respected on the score of their being priests, unless when actually inspired, and hold no known conferences together, as an allied body. Mr. Mariner frequently associated with them, watched their general conduct, and enquired the opinion of all classes of the natives respecting them; and, after all, has no reason to think that they combine together for the purpose of deceiving the people. He found nothing that he conceived very remarkable in their general character: if there was any difference between them and the rest of the natives, it was that they were rather more given to reflection, and somewhat more taciturn, and probably greater observers of what was