then addressed by a shrill screech, which is used only upon that occasion. When the priest retires, the tuft of feathers is removed, and the provisions left to putrify, or be devoured by the rats.'

Of

There is something very remarkable in the circumstance of resemblance among very different and distant people, as to the practice of mourning for the dead, when in fact there can be no such thing as grief in existence, and when the appearance of it is merely a part of what may be called professional duty. It is clear from the accounts of the text and other authorities, that more are concerned in this mourning work at Otaheite, than are really concerned in the occasion of it; and the probability of course is, that in some way or other these additional attendants are recompensed for their doleful services. That the use of mercenary mourners prevailed, and still prevails, among some eastern nations, is clear from Scripture and the relations of recent authors. The reader will find some amusing information concerning them, and an account of the Caoinan or funeral cry of the Irish as practised for similar purposes, in Dr A. Clarke's edition of Mr Harmer's Observations, before alluded to. A quotation from that work can scarcely fail to interest the reader, who will be afterwards favoured with a very curious description of what is said by Lawson to have been practised in North Carolina, in which the general point of resemblance is most strikingly displayed." Not only do the relations and female friends, in Egypt, surround the corpse, while it remains unburied, with the most bitter cries, scratching and beating their faces so violently as to make them bloody, and black, and blue; but, to render the hubbub more complete, and do the more honour to the dead person, whom they seem to imagine to be very fond of noise, those of the lower class of people are wont to call in, on these occasions, certain women, who play on tabors, and whose business it is to sing mournful airs to the sound of this instrument, which they accompany with a thousand distor tions of their limbs, as frightful as those of people possessed by the devil. These women attend the corpse to the grave intermixed with the rela tions and friends of the deceased, who commonly have their hair in the utmost disorder, like the frantic Bacchanalian women of the ancient heathens, their heads covered with dust, their faces daubed with indigo, or at least rubbed with mud, and howling like mad people." Now let us hear Lawson.- -"These savages all agree in their mourning, which is to appear, every night, at the sepulchre, and howl and weep in a very dismal manner, having their faces daubed over with light-wood soot, (which is the same as lamp-black) and bears-oil. This renders them as black as it is possible to make themselves, so that their's very much resemble the faces of executed men boiled in tar. If the dead person was a grandee, to carry on the funeral ceremonies, they hire people to cry and lament over the dead man. Of this sort there are several, that practise it for a liveli hood, and are very expert at shedding abundance of tears, and howling like wolves, and so discharging their office with abundance of hypocrisy and art." The reader will meet with a pretty full account of the funeral Ceremonies among some of the eastern nations, in Dr Scott's introduc tion to his recent edition of the Arabian Nights Entertainments.-E.

Of the religion of these people, we were not able to acquire any clear and consistent knowledge: We found it like the religion of most other countries, involved in mystery, and perplexed with apparent inconsistencies. The religious language is also here, as it is in China, different from that which is used in common; so that Tupia, who took great pains to instruct us, having no words to express his meaning which we understood, gave us lectures to very little purpose: What we learnt, however, I will relate with as much perspicuity as I can.

Nothing is more obvious to a rational being, however ignorant or stupid, than that the universe and its various parts, as far as they fall under his notice, were produced by some agent inconceivably more powerful than himself; and nothing is more difficult to be conceived, even by the most sagacious and knowing, than the production of them from nothing, which among us is expressed by the word Creation. It is natural therefore, as no Being apparently capable of producing the universe is to be seen, that he should be supposed to reside in some distant part of it, or to be in his nature invisible, and that he should have originally produced all that now exists in a manner similar to that in which nature is renovated by the succession of one generation to another; but the idea of procreation includes in it that of two persons, and from the conjunction of two persons these people imagine every thing in the universe either originally or derivatively to proceed.

The Supreme Deity, one of these two first beings, they call Taroataihetoomoo, and the other, whom they suppose to have been a rock, Tepapa. A daughter of these was Tettowmatatayo, the year, or thirteen months collectively, which they never name but upon this occasion, and she, by the common father, produced the months, and the months, by conjunction with each other, the days; the stars they suppose partly to be the immediate offspring of the first pair, and partly to have increased among themselves; and they have the same notion with respect to the different species of plants. Among other progeny of Taroataihetoomoo and Tepapa, they suppose an inferior race of deities whom they call Eatuas. Two of these Eatuas, they say, at some remote period of time, inhabited the earth, and were the parents of the first man. When this man, their common ancestor, was born, they say that he

was

60

Modern Circumnavigations.

PART III. BOOK 1,

vtilstrommi eft ovgile was round like a ball, but that his mother, with great care, drew out his limbs, and having at length moulded him into his present form, she called him Eothe, which signifies finished. That being prompted by the universal instinct to propagate his kind, and being able to find no female but his mother, he begot upon her a daughter, and upon the daughter other daughters for several generations, before there was a son; a son, however, being at length born, he, by the assistance of his sisters, peopled the world.

Besides their daughter Tettowmatatayo, the first progenitors of nature had a son whom they called Tane. Taroataihetoomoo, the Supreme Deity, they emphatically style the causer of earthquakes; but their prayers are more generally addressed to Tane, whom they suppose to take a greater part in the affairs of mankind.

Their subordinate deities or Eatuas, which are numerous, are of both sexes: The male are worshipped by the men, and the female by the women; and each have morais to which the other sex is not admitted, though they have also morais common to both. Men perform the office of priest.to both sexes, but each sex has its priests, for those who offi, ciate for one sex do not officiate for the other."

They

9 In several respects the theological notions of these islanders resemble those of the oriental philosophers, spoken of in Mosheim's Historical Account of the Church in the First Century, to which the curious reader is referred. The Otaheitan Eatuas and the Gnostic diveç seem near a-kin; the generation scheme is common to both. What said the philosophers? The Supreme Being, after passing many ages in silence and inaction, did at length beget of himself, two beings of very excellent nature like his own; these, by some similar operation, produced others, who having the same desires and ability, soon generated more, till the λngua, or whole space inhabited by them, was completely occupied. A sort of inferior beings proceeded from these, and were considered by the worshippers as intermediate betwixt themselves and the upper gods. But enough of this trash. Let certain infatuated admirers of ancient philosophy blush, if they are capable of such an indication of modesty, to find that the rude and unlettered inhabitants of an island in the South-Sea, are not a whit behind their venerated sages in the manufacture of gods and godlings. Alas, poor Gibbon! must the popular religion of Otaheite, the licentious, the dissolute, the child-murdering, the unnatural Otaheite, be put on a level with the elegant mythology of Homer, and the mild, serviceable superstition of imperial Rome? Why not? Is it fitting that even Otaheite be excluded the benefit of this very impartial historian's humane maxim, which the mouths of the Lords of the earth; "in every country, the form of superstition, which has received the sanction of time and experience, is the best adapted to the climate and to its inhabitants?" By all

RAY

They believe the immortality of the soul, at least its existence in a separate state, and that there are two situations of different degrees of happiness, somewhat analogous to our heaven and hell: The superior situation they call Tavirua l'erai, the other Tiahoboo. They do not, however, consider them as places of reward and punishment, but as receptacles for different classes; the first, for their chiefs and principal people, the other for those of inferior rank, for they do not suppose that their actions here in the least influence their future state, or indeed that they come under the cognizance of their deities at all. Their religion, therefore, if it has no influence upon their morals, is at least disinterested; and their expressions of adoration and reverence, whether by words or actions, arise only from a humble sense of their own inferiority, and the ineffable excellence of divine perfection.

The character of the priest, or Tahowa, is hereditary The class is numerous, and consists of all ranks of people; the Chief, however, is generally the younger brother of a good family, and is respected in a degree next to their kings. Of the little knowledge that is possessed in this country, the priests have the greatest share; but it consists principally in an acquaintance with the names and ranks of the different Eatuas or subordinate divinities, and the opinions concerning the origin of things, which have been traditionally preserved among the order in detached sentences, of which some will repeat an incredible number, though but very few of the words that are used in their common dialect occur in them.

The priests, however, are superior to the rest of the people in the knowledge of navigation and astronomy, and indeed the name Tahowa signifies nothing more than a man of knowledge. As there are priests of every class, they officiate only among that class to which they belong: The priest of the inferior class is never called upon by those of superior rank, nor will the priest of the superior rank officiate for any of the inferior class.

Marriage in this island, as appeared to us, is nothing more than an agreement between the man and woman, with which the priest has no concern. Where it is con

tracted

all means, give Taroataihetoomoo, Tepapa, and Tettowmatatayo, the freedom of the city-only clip their names a little for the conveniency of the liberal-minded catholics who may desire their acquaintance.-E.

tracted it appears to be pretty well kept, though sometimes the parties separate by mutual consent, and in that case divorce takes place with as little trouble as the marriage.

But though the priesthood has laid the people under no tax for a nuptial benediction, there are two operations which it has appropriated, and from which it derives considerable advantages. One is tattowing, and the other circumcision, though neither of them have any connection with religion. The tattowing has been described already. Circumcision has been adopted merely from motives of cleanliness; it cannot indeed properly be called circumci sion, because the prepuce is not mutilated by a circular wound, but only slit through the upper part to prevent its contracting over the glans. As neither of these can be per formed by any but a priest, and as to be without either is the greatest disgrace, they may be considered as a claim to surplice fees like our marriages and christenings, which are cheerfully and liberally paid, not according to any settled stipend, but the rank and abilities of the parties or their friends.

The morai, as has already been observed, is at once a burying-ground and a place of worship, and in this particu lar our churches too much resemble it. The Indian, however, approaches his morai with a reverence and humility that disgraces the christian, not because he holds any thing sacred that is there, but because he there worships an invisible divinity, for whom, though he neither hopes for reward, nor fears punishment, at his hand, he always express es the profoundest homage and most humble adoration. I have already given a very particular description both of the morais and the altars that are placed near them. When an Indian is about to worship at the morai, or brings his offering to the altar, he always uncovers his body to the waist, and his looks and attitude are such as sufficiently express a corresponding disposition of mind."

It did not appear to us that these people are, in any instance, guilty of idolatry; at least they do not worship any thing that is the work of their hands, nor any visible part of the creation. This island indeed, and the rest that lie

near

1° Almost all the particulars now and afterwards stated in favour of the Otaheitans, are fully allowed by recent accounts, especially that of the Missionary Voyage already noticed.-E.