They seem to have no set time for meals; though it should be observed, that, during our stay amongst them, their domestic economy was much disturbed by their constant attention to us. As far as we could remark, those of the superior rank only drink kava in the forenoon, and the others eat, perhaps, a bit of yam; but we commonly saw all of them eat something in the afternoon. It is probable that the practice of making a meal in the night is pretty common, and their rest being thus interrupted, they frequently sleep in the day. They go to bed as soon as it is dark, and rise with the dawn in the morning.[181]
[Footnote 181: Cantova says of his islanders, "Ils prennent leur repos des que le soleil est couché, et ils se levent avec l'aurore."--Lettres Edifiantes et Curieuses, tom. xv. p. 314.--D.]
They are very fond of associating together; so that it is common to find several houses empty and the owners of them convened in some other one, or, rather, upon a convenient spot in the neighbourhood, where they recreate themselves by conversing and other amusements. Their private diversions are chiefly singing, dancing, and music performed by the women. When two or three women sing in concert, and snap their fingers, it is called hoobai; but when there is a greater number, they divide into several parties, each of which sings on a different key, which makes a very agreeable music, and is called heeva or haiva. In the same manner, they vary the music of their flutes by playing on those of a different size; but their dancing is much the same as when they perform publicly. The dancing of the men (if it is to be called dancing), although it does not consist much in moving the feet, as we do, has a thousand different motions with the hands, to which we are entire strangers; and they are performed with an ease and grace which are not to be described, nor even conceived, but by those who have seen them. But I need add nothing to what has been already said on this subject, in the account of the incidents that happened during our stay at the islands.[182]
[Footnote 182: If, to the copious descriptions that occur in the preceding pages, of the particular entertainments exhibited in Hepaee and Tongataboo, we add the general view of the usual amusements of the inhabitants of these islands, contained in this paragraph, and compare it with the quotation from the Jesuit's Letters, in a former note, we shall be still more forcibly struck with the reasonableness of tracing such singularly resembling customs to one common source. The argument, in confirmation of this, drawn from identity of language, has been already illustrated, by observing the remarkable coincidence of the name by which the chiefs of the Caroline Islands, and those at Hamao, one of the friendly ones, are distinguished. But the argument does not rest on a single instance, though that happens to be a very striking one. Another of the very few specimens of the dialect of the North Pacific islanders, preserved by Father Cantova, furnishes an additional proof. Immediately after the passage above referred to, he proceeds thus: "Ce divertissement s'appelle, en leur langue, tanger ifaifil; qui veut dire, la plainte des femmes."--Lettres tres Edifiantes et Curieuses, tom. xv. p. 315. Now it is very remarkable, that we learn from Mr Anderson's collection of words, which will appear in this chapter, that la plainte des femmes, or, in English, the mournful song of the women, which the inhabitants of the Caroline Islands express in their language tanger ifaifil, would, by those of Tongataboo, be expressed tangee vefaine.
If any one should still doubt, in spite of this evidence, it may be recommended to his consideration, that long separation and other causes, have introduced greater variations in the mode of pronouncing these two words, at places confessedly inhabited by the same race, than subsist in the specimen just given. It appears, from Mr Anderson's vocabulary, printed in Captain Cook's second voyage, that what is pronounced tangee at the Friendly Islands, is taee at Otaheite; and the vefaine of the former, is the waheine of the latter.--D.]
Whether their marriages be made lasting by any kind of solemn contract, we could not determine with precision; but it is certain, that the bulk of the people satisfied themselves with one wife. The chiefs, however, have commonly several women;[183] though some of us were of opinion, that there was only one that was looked upon as the mistress of the family.
[Footnote 183: Cantova says of his Caroline islanders, "La pluralité des femmes est non seulement permise à tous ces insulaires, elle est encore une marque d'honneur et de distinction. Le Tamole de l'isle d'Huogoleu en a neuf."--Lettres Edifiantes et Curieuses, tom. xv. p. 310.--D.]
As female chastity, at first sight, seemed to be held in no great estimation, we expected to have found frequent breaches of their conjugal fidelity; but we did them great injustice. I do not know that a single instance happened daring our whole stay.[184] Neither are those of the better sort, that are unmarried, more free of their favours. It is true, there was no want of those of a different character; and, perhaps, such are more frequently met with here, in proportion to the number of people, than in many other countries. But it appeared to me, that the most, if not all of them, were of the lowest class; and such of them as permitted familiarities to our people, were prostitutes by profession.
[Footnote 184: At the Caroline Islands, "Ils ont horreur de l'adultere, comme d'une grand pêché."--Ibid. tom. xv. p. 310.--D.]
Nothing can be a greater proof of the humanity of these people, than the concern they shew for the dead.[185] To use a common expression, their mourning is not in words, but deeds. For, besides the tooge mentioned before, and burnt circles and scars, they beat the teeth with stones, strike a shark's tooth into the head, until the blood flows in streams, and thrust spears into the inner part of the thigh, into their sides below the arms-pits, and through the cheeks into the mouth. All these operations convey an idea of such rigorous discipline, as must require either an uncommon degree of affection, or the grossest superstition, to exact. I will not say, that the last has no share in it; for sometimes it is so universal, that many could not have any knowledge of the person for whom the concern is expressed. Thus we saw the people of Tongataboo mourning the death of a chief at Vavaoo; and other similar instances occurred during our stay. It should be observed, however, that the more painful operations are only practised on account of the death of those most nearly connected with the mourners.[186] When a person dies, he is buried, after being wrapped up in mats and cloth, much after our manner. The chiefs seem to have the fiatookas appropriated to them as their burial-places; but the common people are interred in no particular spot. What part of the mourning ceremony follows immediately after, is uncertain; but that there is something besides the general one, which is continued for a considerable length of time, we could infer, from being informed, that the funeral of Mareewagee's wife, as mentioned before, was to be attended with ceremonies that were to last five days, and in which all the principal people were to commemorate her.
[Footnote 185: How the inhabitants of the Caroline Islands express their grief on such occasions, may be seen, ibid. tom. xv. p. 308.--D.]