solved. The company, having finished their cava, dispersed, and Toobo Malohi retired to take his.

This chief and his followers remained at Vavaoo about a fortnight before they sailed to the Hapai islands; during which time he entertained Finow with an account of different transactions at Tonga, relating what conspiracies had been devised, what battles had been fought, what brave chiefs and warriors had fallen. Every time he mentioned the death of a hero, Finow struck his breast with his fist, exclaiming, "What a warrior has fallen in a "useless war!" or something to that purpose.

Before Toobo Malohi and his chiefs took their departure, Finow repeated his orders to Toobo Toa to keep a watchful eye upon them, and to give him the earliest information, if he discovered any symptoms of conspiracy, for he said he expected something of the kind, as they were all choice warriors, and had been well experienced at the Fiji islands.

CHAP. XII.

Finow's younger daughter falls sick—Petitions to the gods -Farther account of the mode of invocation—Finow's illness—Debate among the gods respecting Finow— Supposed effect of Finow's illness and recovery on his daughter—His daughter conveyed to the island of Ofoo -Her death—Ceremony of her burial—Strange custom of the people of Hamoa—Finow's illness—Petitions to the gods—Strangulation of a child in the way of sacrifice -Finow's death—Political state of the Tonga islands, occasioned by this event—Grief of Finow's daughterMr. Mariner rebuked by the prince for his grief at Finow's death—Suspicious conduct of Voona—Consultation of the god Toobo Toty'-Report of what had been Finow's intentions previous to his death—The prince consults with his uncle on matters of political government relative to his succession.

Shortly after Toobó Malóhi and his followers had departed for the Hapai islands, Finow's younger daughter, named Sáw-aw mái Lalángi (which, in the Hamoa language, means descended from the sky), about six or seven years of age, fell sick; on which occasion she was removed from her father's house to another inside a fencing, consecrated to Tali-y-Toobo,

the patron god of the Hows. Almost every morning a hog was killed, dressed, and presented before the house, as an offering to the god, that he might spare her life for the sake of Finow. On these occasions, one or other of the matabooles, and sometimes two or three in succession, made an address to the invoked divinity (for he had no priest), to the following purpose: "Here thou seest assembled Finow and his chiefs, and the principal matabooles "of thy favoured land" (the Tonga islands, taken collectively), " thou seest them humbled "before thee. We pray thee not to be mer

ciless, but spare the life of the woman for "the sake of her father, who has always been "attentive to every religious ceremony†: but "if thy anger is justly excited by some crime "or misdemeanor committed by any other of "us who are here assembled, we entreat thee "to inflict on the guilty one the punishment "which he merits, and not to let go thy ven

* On such occasions they call the person for whom they intercede, however young, either a man, or woman, accord ing to the sex, although they have appropriate words to express boy, girl, and child.

Finow was noted for his want of religion: the above words, therefore, were used as mere form, and because no one dared to say otherwise.

364 INVOCATION OF TOOL FOOA BOLO'TOO.

geance on one who was born but as yesterday. For our own parts, why do we wish to "live but for the sake of Finow; but if his

family is afflicted, we are all afflicted, inno"cent as well as guilty. How canst thou be "merciless! dost thou not see here Finów,— "and is not Afoo here, who descended from "ancient Tonga chiefs now in Bolótoo;—and " is not Fótoo here, and did he not descend "from Moomoo'e formerly How of Tonga"and is not A'lo here, and Niucápoo, and "Toobo'!—then why art thou merciless?" (spoken in rather an impatient and peremptory tone) "have regard for Finow, and save the "life of his daughter."

Every morning, as before stated, for about a fortnight, a hog was killed and offered to the god, and addresses were made similar to the above, and repeated five, six, or seven times a day, but the god seemed to hearken not to their petition, and the child daily got worse. In about fourteen or sixteen days, finding their prayers unavailing, they took her to another fencing in the neighbourhood, consecrated to Too'i foo'a Bolo'too. Here the same ceremonies were practised for about a week, with as little good result. Finow, finding his daughter getting worse instead of better, ordered his

large canoes to be launched, and his wives, chiefs, matabooles, in short his whole household, to go on board. His sick daughter was conveyed into the canoe which he and his wives occupied, Mr. Mariner also being on board. They set sail for the island of Hoonga, which belonged to a priest called Toobo' Téa, who was accustomed to be inspired by Finow's tutelar god Toobo Totái. On this island several enclosures or fencings are consecrated to this god: to one of which his daughter was carried, and the same offering and same kind of address was frequently made; but in this case, not before the consecrated house where the sick child lay, but wherever the priest happened to be, which was generally at his own house or at Finow's. It must here be remarked that those gods who have priests are invoked in the person of the inspired priest wherever he may happen to be those who have no priest are invoked at the consecrated house by a mataboole, as was the case in the late instance with ·Tali-y-Toobo', who has no priest.

Toobó Totái was thus invoked every day, in the person of his priest, during a fortnight or three weeks. Seated at the head of the cava ring,

* See the form of invocation, p. 105.