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 principle 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 religious 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,

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

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