[Footnote 186: The practice of wounding the body on the death of friends, appears to have existed in ancient times, and among different people. Moses forbids it to the Israelites, in Levit. xix. 28. "Ye shall not make any cutting in your flesh for the dead, nor print any mark upon you." So in Deut. xiv. 1.; and Parkhurst, in his Heb. Lexicon, commenting on the passage in Deuteronomy, says, the word rendered to cut, is of more general signification, including "all assaults on their own persons from immoderate grief, such as beating the breasts, tearing the hair, etc. which were commonly practised by the heathen, who have no hope of a resurrection." He instances in the Iliad xix, line 284, in the Eneid iv, line 673, the case of the Egyptians mentioned by Herodotus, Q. 85, and several other passages in different writers. It would be easy to find out similar examples in the accounts of more modern nations. But the subject is not very inviting to extensive research.--E.]
Their long and general mourning proves that they consider death as a very great evil. And this is confirmed by a very odd custom which they practise to avert it. When I first visited these islands, during my last voyage, I observed that many of the inhabitants had one or both of their little fingers cut off, and we could not then receive any satisfactory account of the reason of this mutilation.[187] But we now learned, that this operation is performed when they labour under some grievous disease, and think themselves in danger of dying. They suppose, that the Deity will accept of the little finger, as a sort of sacrifice efficacious enough to procure the recovery of their health. They cut it off with one of their stone hatchets. There was scarcely one in ten of them whom we did not find thus mutilated in one or both hands, which has a disagreeable effect, especially as they sometimes cut so close, that they encroach upon the bone of the hand, which joins to the amputated finger.[188]
[Footnote 187: Cantova's account of the practice of the Caroline Islands, is as follows: "Lorsqu'il meurt quelque personne d'un rang distmgué, ou qui leur est chere par d'autres endroits, ses obseques se font avec pompe. Il y eu a qui renferment le corps da défunct dans un petit edifice de pierre, qu'ils gardent au-dedans de leur maisons. D'autres les enterrent loin de leurs habitations."--Lettres Edifiantes et Curieuses, tom. xv. p. 308, 309.--D.]
[Footnote 188: It may be proper to mention here, on the authority of Captain King, that it is common for the inferior people to cut off a joint of their little finger, on account of the sickness of the chiefs to whom they belong.--D.]
From the rigid severity with which some of these mourning and religious ceremonies are executed, one would expect to find, that they meant thereby to secure to themselves felicity beyond the grave; but their principal object relates to things merely temporal. For they seem to have little conception of future punishment for faults committed in this life. They believe, however, that they are justly punished upon earth; and consequently use every method to render their divinities propitious. The Supreme Author of most things they call Kallafootonga, who, they say, is a female residing in the sky, and directing the thunder, wind, rain, and, in general, all the changes of weather. They believe, that when she is angry with them, the productions of the earth are blasted; that many things are destroyed by lightning; and that they themselves are afflicted with sickness and death, as well as their hogs and other animals. When this anger abates, they suppose that every thing is restored to its natural order; and it should seem that they have a great reliance on the efficacy of their endeavours to appease their offended divinity. They also admit a plurality of deities, though all inferior to Kallafootonga. Amongst them, they mention Toofooa-boolootoo, god of the clouds and fog; Talleteboo, and some others, residing in the heavens. The first in rank and power, who has the government of the sea, and its productions., is called Futtafaihe, or, as it was sometimes pronounced, Footafooa, who, they say, is a male, and has for his wife Fykava kajeea; and here, as in heaven, there are several inferior potentates, such as Vahaa fonooa, Tareeava, Mattaba, Evaroo, and others. The same religious system, however, does not extend all over the cluster of the Friendly Isles; for the supreme god of Hepaee, for instance, is called Alo Alo; and other isles have two or three of different names. But their notions of the power and other attributes of these beings are so very absurd, that they suppose they have no farther concern with them after death.
They have, however, very proper sentiments about the immateriality and the immortality of the soul. They call it life, the living principle, or, what is more agreeable to their notions of it, an Otooa, that is, a divinity, or invisible being. They say, that immediately upon death, the souls of their chiefs separate from their bodies, and go to a place called Boolootoo, the chief, or god, of which is Gooleho. This Gooleho seems to be a personification of death; for they used to say to us, "You, and the men of Feejee (by this junction meaning to pay a compliment, expressive of their confession of our superiority over themselves), are also subject to the power and dominion of Gooleho." His country, the general receptacle of the dead, according to their mythology, was never seen by any person; and yet, it seems, they know that it lies to the westward of Feejee; and that they who are once transported thither, live for ever; or, to use their own expression, are not subject to death again, but feast upon all the favourite products of their own country, with which this everlasting abode is supposed to abound. As to the souls of the lower sort of people, they undergo a sort of transmigration; or, as they say, are eat by a bird called loata, which walks upon their graves for that purpose.
I think I may venture to assert, that they do not worship any thing that is the work of their own hands or any visible part of the creation. They do not make offerings of hogs, dogs, and fruit, as at Otaheite, unless it be emblematically; for their morais were perfectly free from every thing of the kind. But that they offer real human sacrifices, is, with me, beyond a doubt. Their morais or fiatookas, (for they are called by both names, but mostly by the latter), are, as at Otaheite, and many other parts of the world, burying-grounds, and places of worship; though some of them seemed to be only appropriated to the first purpose; but these were small, and, in every other respect, inferior to the others.
Of the nature of their government, we know no more than the general outline. A subordination is established among them, that resembles the feudal system of our progenitors in Europe. But of its subdivisions, of the constituent parts, and in what manner they are connected, so as to form a body politic, I confess myself totally ignorant. Some of them told us, that the power of the king is unlimited, and that the life and property of the subject is at his disposal. But the few circumstances that fell under our observation, rather contradicted than confirmed the idea of a despotic government. Mareewagee, old Toobou, and Feenou, acted each like petty sovereigns, and frequently thwarted the measures of the king, of which he often complained. Neither was his court more splendid than those of the two first, who are the most powerful chiefs in the islands; and, next to them, Feenou, Mareewagee's son, seemed to stand highest in authority. But, however independent on the despotic power of the king the great men may be, we saw instances enough to prove, that the lower order of people have no property, nor safety for their persons, but at the will of the chiefs to whom they respectively belong.
Tongataboo is divided into many districts; of above thirty of which we learned the names. Each of these has its particular chief, who decides differences, and distributes justice within his own district. But we could not form any satisfactory judgment about the extent of their power in general, or their mode of proportioning punishments to crimes. Most of these chiefs have possessions in other islands from whence they draw supplies. At least, we know this is so with respect to the king, who, at certain established times, receives the product of his distant domains at Tongataboo, which is not only the principal place of his residence, but seemingly of all the people of consequence amongst these isles. Its inhabitants, in common conversation, call it the Land of Chiefs, while the subordinate isles are distinguished by the appellation of Lands of Servants.
These chiefs are, by the people, styled not only lords of the earth, but of the sun and sky; and the king's family assume the name of Futtafaihe, from the god so called, who is probably their tutelary patron, and perhaps their common ancestor. The sovereign's peculiar earthly title is however, simply Tooee Tunga.