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the pork was then heaped up and scrambled for at an appointed signal. The woman who had laid herself down, covered over with gnatoo, now rose up and went away, taking with her the gnatoo, and the basket containing the bottles of oil, as her perquisites. Tooitonga then took his bride by her left hand, and led her to his dwelling, followed by the little girl and the other four attendants. The people now dispersed, each to his home. Tooitonga being arrived with his bride at his residence, accompanied her into the house appropriated for her*, where he left her to have her mats taken off, and her usual dress put on ; after which she amused herself in conversation with the women. In the mean time a feast was pre

should put their pork in their bosoms, for they never eat it themselves; and as it is tabooed by touching them, no other native of the Tonga islands may eat it: so that it generally falls ultimately to the lot of the natives of the Feegee islands, or other foreigners present, who are not subject to the taboo of Tonga. For the nature of the taboo, reference must be made to the second vol. of the work. * It must be noticed that every great chief has within his fencing several houses, one or more of which always belongs to his wives. He seldom goes to their house to sleep: he generally sends for one to sleep with him; at least, this is always the case with Tooitonga, for nobody can eat, drink, or sleep, in the same house with him without being tabooed (see Taboo.)

pared for the evening, of pigs, fowls, yams, &c. and cava: this was got ready on the marly, where, about dusk, Tooitonga presiding, the company sat down to receive their portions, which the generality reserved to take home with them ; the lower orders, indeed, who had but a small quantity, consumed theirs on the spot. After this the cava was shared out and drunk. The musicians (if so they can be called) next sat down at the bottom of the ring, opposite to Tooitonga, in the middle of a circle of flambeaus, held by men who also held baskets of sand to receive the ashes. The musical instruments consisted of seven or eight bamboos of different lengths and sizes, (from three to six feet long) so as to produce, held by the middle, and one end being struck on the ground, different notes according to the intended tune (all the knots being cut out of the bamboo, and one end plugged up with soft wood). The only other instrument was a piece of split bamboo, on which a man struck with two sticks, one in each hand, to regulate the time. The music was an accompaniment to dancing, which was kept up a considerable time*. The dancing being over, one of the old matabooles addressed the company, making a moral discourse on the subject of chastity,—advising the young men to respect, in all cases, the wives of their neighbours, and never to take liberties even with an unmarried woman against her free consent. The company then rose, and dispersed to their respective homes. The bride was not present at this entertainment. Tooitonga being arrived at his house, sent for the bride, who immediately obeyed the summons. The moment they retired together the lights were extinguished, and a man, appointed at the door for the purpose, announced it to the people by three hideous yells, (similar to the war whoop,) which he followed up immediately by the loud and repeated sound of the conch.

* Their dances have already been described by Captain Cook and others, the account is therefore omitted here not

to interrupt the narrative: for further particulars see the second vol.

- CHAP. V.

Political intrigues of Toobo Toa against Toobo Neuha— Toobo Toa's vow—Finow's character contrasted with that of Toobo Neuha—Sentiments of Toobo Toa— Assassination of Toobo Neuha—Speech of Latoo Ila over the dead body—Specious conduct of Finow—The body laid in state—Dismal lamentations of Toobo Neuha's women—Some account of the nature of the taboo—Burial of Toobo Neuha—Heroic challenge of Chioolooa—Chiefdom of Vavaoo given to Finow's aunt— Her hostile intentions—The heroic speech of her sister to the women of Vavaoo—Tóë Oomoo Finow's (aunt) builds a large and strong fortress at Vavaoo—Finow's determination to proceed immediately against it, notwithstanding the dissuasion of his priests—Sketch of his religious sentiments—Bravado of a Vavaoo warrior— Finow's son arrives from the Navigator's islands—His ceremony of marriage—Arrival of a canoe from Vavaoo —Finow embarks with 4000 men for Haano—By the advice of the gods he proceeds to Vavaoo with three canoes to offer peace—Is met by Toe Tangata, who addresses him—Finow makes a speech to the Vavaoo people—Their rejection of his offers—Beautiful appear

ance of the great garrison of Vavaoo—Return of the expedition to Hapai.

We are now coming to a new aera in the history of the Tonga islands, occasioned by the political intrigues of Toobo Toa, a natural son of Toogoo Ahoo, by one of that king's female attendants. Toobo Toa was the chief that formerly had the direction of the conspiracy against the Port au Prince: he was a man of not quite so brave and disinterested a spirit as Toobo Neuha; he partook rather of the character of Finow, with a little more ferocity, but not quite such depth of policy. It will be recollected that Toobo Neuha was the chief that assassinated Toogoo Ahoo; ever since which period Toobo Toa's desire of revenge was most implacable; and he had made a vow never to drink the milk of the cocoa-nut out of the shell till he had fully accomplished it. He had indeed all along espoused the cause of Finow against the adherents of his father, which may seem strange, as Finow himself was a principal accomplice in that assassination, though his policy did not allow him to be the immediate perpetrator. But Toobo Toa knew well that he should have no chance of success against so strong a power as that of Finow; he therefore joined him, that he might have, some time or another, an opportunity, however dangerous the attempt, of wreaking a signal vengeance on Toobo Neuha. The crisis was now fast approaching, for he

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