which are not separate professions, but arts practised by the canoe builders as being expert in the use of the togi or axe; at least there are no toofoonga fono le (inlayers of ivory), nor toofoonga gnahi mea tow (makers of warlike instruments), but who are also canoe builders. All the toofoonga fo vaca (canoe builders), and toofoonga taboo (intendants of funeral rites), that are not matabooles are mooas, for no person of so low a rank as a tooa can practise such respectable arts.

The remaining professions are followed both by mooas and tooas, with the exception of the three following, viz. toofoonga fy cava (barbers or shavers with shells), tangata fe oomoo (cooks), and ky fonnooa (peasants), all of whom are tooas.

Of the different professions, some are hereditary in the way before mentioned, and some are not; the latter consist of toofoonga ta tattow (those who perform the tattow), toofoonga tongi acor (club carvers, or engravers of the handle, not inlayers); and toofoonga fy cava (barbers.) The arts followed by these are not hereditary, because they are not of that respectability to engage à man to follow any of them because his father did the same; they are practised by any one who has a natural turn that way.

But the two lowest of all, viz. the cooks and peasants, are such by inheritance, for the chiefs

in whose service they may be necessarily require their services, and their children naturally succeed them, for neither of these arts require any great talent to learn: every body knows how to cook and till the ground in a tolerable degree; but those who are born to no better fate have no alternative left them, they must follow these necessary employments as the business of their life, if their chiefs command them; and to such alone the terms cook and peasants are here applied. The cook is somewhat the superior; he sees to the supplying of provisions, takes care of the store-house, looks to the thatching and fences of the dwelling-house, occasionally gives an eye to the plantation, and sometimes works upon it himself. The head cook is generally not a little proud of himself, and is looked on with some respect by the cooks below him and the common peasants.

The term cook is frequently applied to a man though he be not a cook, to signify that he is of very low rank: for although a cook belonging to a chief may give himself many airs, and be thought something of by the common tooas about him; yet if there be a company of peasants together, he that has the least to boast of in respect of family connexions is sure to be made the cook, and as it were servant to the rest.

The following then will be the order in which

the different professions will stand as to the respect they may command in society:-all individuals are not, however, esteemed according to their profession, but according to their abilities in it; for a clever man in one art will be sometimes more esteemed than a man of moderate abilities in a higher. In this arrangement the cooks are placed before the peasants, because the cooks of chiefs generally have to overlook them.

Property in these islands, as may easily be

conjectured, consists principally in plantations,

houses, and canoes, and the right of succession to it is regulated by the order of relationship, as given under the head of Nobles, p. 89, so in like manner is the right of succession to the throne.

Having now given a view of the rank of individuals in society, with reference to religion, civil government, and professional occupations ; we have now to consider it in respect to old age, sex, and childhood.

Old persons of both sexes are highly reverenced on account of their age and experience, in so much that it constitutes a branch of their first moral and religious duty, viz. to reverence the gods, the chiefs, and aged persons; and consequently there is hardly any instance in these islands of old age being wantonly insulted.

Women have considerable respect shewn to them on account of their sex, independent of the rank they might otherwise hold as nobles. They are considered to contribute much to the comforts and domestic happiness of the other sex, and as they are the weaker of the two, it is thought unmanly not to shew them attention and kind regard; they are therefore not subjected to hard labour or any very menial work. Those that are nobles rank like the men according to the superiority of their relationship. If a woman not a noble is the wife or daughter of a mataboole, she ranks as a mataboole; if she be

a noble, she is superior in rank to him, and so are the children male and female; but in domestic matters she submits entirely to his arrangements; notwithstanding this, however, she never loses the respect from her husband due to her rank, that is to say, he is obliged to perform the ceremony of mo'ë-moë before he can feed himself. If the husband and wife are both nobles of equal rank, the ceremony of mo'ëmoë is dispensed with; but where there is any difference the inferior must perform this ceremony to be freed from the taboo. If a woman marries a man higher in rank than herself, she always derives additional respect on that account; but a man having a wife who is a greater noble than himself acquires no additional respect from this source, but he has the advantage of her larger property.

It is a custom in the Tonga islands for women to be what they call mothers to children or grown up young persons who are not their own, for the purpose of providing them or seeing that they are provided with all the conveniences of life; and this is often done, although their own natural mothers be living, and residing near the spot,-no doubt for the sake of greater care and attention, or to be afterwards a substitute for the true parent, in the event of her premature death; but the original inten