tion seems not now understood, for it happens sometimes, that a young man having both his natural mother and a wife living, will take it in his head to have an adopted mother, whom he regards the same as his natural parent. If a woman is the foster mother to a person superior to herself, which is mostly the case, she acquires no additional respect from this source in society, though the adopted per son be ever so great a noble ; but if a woman is an attendant to a person of consequence, some respect always accrues to her on that account, because it is a thing publicly known, she forming a part of the retinue of the chief, and accompanying him every where; whereas, the relation in which a woman stands to her adopted son or daughter is more a matter of private agreement and mutual understanding. Thus, Mafi Habe, one of the wives of Finow the first, the father of the present king, was Mr. Mariner's foster mother, appointed by the king her husband. To this person Mr. Mariner feels himself greatly indebted for a considerable portion of his intimate knowledge of the language and true customs of Tonga, in contradistinction to words and customs introduced from other islands. She would frequently take the greatest pains in teaching

him the correct Tonga pronunciation, and would laugh him out of all little habits and customs, in dress, manners, and conversation, that were not strictly according to the Tonga fashion, or not considered sufficiently polished and becoming an egi (noble.) In all respects, and on every occasion, she conducted herself towards him with the greatest maternal affection, modesty, and propriety: she was a woman of great understanding, personal beauty, and amiable manners.

If a young girl is betrothed, or set apart to be the wife or concubine of a noble higher in rank than herself, she derives more respect on that account, independent of what is due to her own proper rank.

The women employ themselves (particularly nobles,) in making a variety of articles, chiefly ornamental; these employments, however, are considered accomplishments, not professions: some of the higher class of women not only make these employments an amusement, but actually make a sort of trade of it, without prejudice to their rank; which is what the lower class of women could not do, because what they make is not their own property, but is done by the order of their superiors; the highest accomplishments cannot add to a wo

man's rank, though it does somewhat to the estimation in which she may be held, for such things, when well done, are honourable in a woman of rank. These things will be farther spoken of hereafter.

Children acquire their rank by inheritance, as before observed, from the mother's side: if she be not a noble they are not, and vice versa. If a man, however high his rank, have a child by a woman who is only a tooa, no matter whether they are married or not, (but indeed there is no instance of a noble marrying a tooa,) that child would not be a noble, though it were known that the father was a noble ; the child might rank as a mooa, but not higher on the contrary, if a woman who is a noble were to have a child by a tooa, the child would be a noble; but this perhaps seldom happens, for the pride of the females would not allow of such a low intrigue; or if such a circumstance were to take place, the greatest care would be used that it should not, be known. Children that are nobles are somewhat less respected, as may be supposed, on account of their childhood; but then any familiarity or slight disrespect that might be shewn them would only be by nobles nearly equal or superior to them. If Finow were to

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