He is the patron of Finow's family, also the god of voyages: in the first quality he is often invoked by Finow; in the second quality he is often invoked by chiefs, going upon any maritime expedition; also by any body in a canoe during a voyage. He is not the god of wind, but is supposed to have great influence with that god; his chief power is extended to the preservation of canoes from accidents: this god has several houses dedicated to him, chiefly at Vavaoo and the contiguous isles. Mr. Mariner only knew one priest belonging to him, but he, perhaps, has several. It will be recollected, in the former part of the history, at the time when Finow's daughter was so ill, that this priest, when inspired, foretold that either Finow or his daughter must die, as decreed in Bolotoo; in consequence, Finow, after his daughter's death, was so exasperated with his god, Toobo Totai, for not making arrangements among the gods more favourable to him, that he vowed to kill his priest: this sacrilegious intention was, however, prevented by his own death, which happened as a judgment on him, according to the people's notions. Vide vol. i. p. 378 and 389.

ALAI VA'LOO; (the meaning of this name unknown; Valoo, the number eight); a god

that patronizes the How's family, but is particularly the patrón god of Tóë Oomoo, the late king's aunt. This god is now and then invoked by the king's family, but very frequently by Tóë Oomoo. He has a large consécrated fencing at Ofoo, one of the islands in the vicinity of Vavaoo: he has, at least, one priest, and is very frequently consulted in behalf of sick persons.

A'LO A'LO; literally, to fan. God of wind and weather, rain, harvest, and vegetation in general. This god is generally invoked about ofice a month, if the weather is seasonable, that it may remain so if the weather is unseasonable, or destructive on shore by excessive wind or rain, he is invoked every day. A'lo Alo is not the god of thunder and lightning, of which, indeed, there is no god acknowledged among them, as this phenomenon is never recollected to have done any mischief of consequence. In boisterous weather at sea, the superior god Toobó Totái, the protector of canoes, and other sea gods, are always invoked in place of Alo Alo. About the time when the yams are fall grown (near the latter end of December), the ceremony of tow tow begins, consisting in an offering of yams, and other provisions, to the god Alo Alo. This ceremony is repeated every ten days, for eight times successively, as

will be described under the head of religious ceremonies. This god has only two houses dedicated to him, one at Vavaoo, and the other at Lefooga: he has also two priests, one at each place.

Too'I BOLO'Too; literally, chief of Bolotoo. This and the three following gods are all minor gods of the sea and of voyages, and protectors of Finow's family. Notwithstanding his name, he is inferior to all the gods mentioned before him; but much upon an equality with the three following. He has two houses dedicated to him at Vavaoo, and one at Lefooga; none elsewhere that Mr. Mariner knew of: he has, perhaps, two or three priests.

HA'LA A'PI A'PI; literally, a road crowded. He has the same attributes as Tooi Bolotoo. Mr. Mariner knows of no house dedicated to him. He has one priest.

TO'GI OOCUMME'A; literally, an iron axe. The same attributes as the above.

TOоBO' Boo'Goo; literally, Toobo the Short. The same attributes as the above.

TANGALO'A; god of artificers and the arts: doubtful if he has any house dedicated to him: has several priests, who are all carpenters. It was this god that brought the Tonga islands from the bottom of the sea, whilst fishing.

Such are the names and attributes of the chief primitive gods; next to those in rank and power come the souls of nobles.

Souls of EGIES, or NOBLES: of these there must be a vast number. Their attributes are similar to those of the primitive chief gods: they have the power of inspiring priests, and of appearing in dreams and visions to their relatives and others. They have no houses dedicated to them, but the proper places to invoke them are their graves, which are considered sacred, and are therefore as much respected as consecrated houses. Their names are the same as they had whilst living, and they hold the same rank mutually among themselves as they held during their mortal existence; and whether their deeds were good or evil during their life, is a circumstance that does not at all affect their state in Bolotoo, all punishments for crimes being supposed to be inflicted by the primitive gods upon men during their lifetime; in which inflictions the second class of gods have a proportional power with the first. As many of these souls of nobles have had strong warlike dispositions in this world, it might be supposed that they waged war against one another in Bolotoo; but this is not the case, for, in that state of existence, their un

derstanding is much more clear than in this world, enabling them to discern what is right, and disposing them to choose it in preference to what is wrong: not but what they, and even the primitive gods, have verbal disputes, but which, from the clearness of their intellect, and the justice of their views, are supposed to be managed with divine temperance; but as the temperate discussion of gods may appear awful violence to weak-minded man, so it is not to be wondered that such disputes at Bolotoo should produce thunder and lightning at Tonga; as happened in the discussion among the gods respecting the fate of Finow and his daughter. (Vide vol. i. p. 369).

The SOULS of MATABOOLES come next: of these little need be said; they hold the same name and rank as during their life. They have not the power of inspiring priests; they cannot punish nor reward mankind, at least by any direct influence; though their friends and relatives sometimes beg their intercession with the higher gods, in behalf of their health, or prosperity, &c. They have no houses dedicated to them; they sometimes appear to their friends. Some of them are tutelar gods, and *protectors of the tooas, or lower orders, which they are, as it were, by permission.