When any one is about to eat, he always shares out what he has
to those about him, without any hesitation, and a contrary
conduct would be considered exceedingly vile and selfish (vol.
ii p. 145).
In fact, they thought very badly of the English when Mariner told them that his countrymen did not act exactly on that principle. It further appears that they decidedly belonged to the school of intuitive moral philosophers, and believed that virtue is its own reward; for
Many of the chiefs, on being asked by Mr. Mariner what motives
they had for conducting themselves with propriety, besides the
fear of misfortunes in this life, replied, the agreeable and
happy feeling which a man experiences within himself when he
does any good action or conducts himself nobly and generously as
a man ought to do; and this question they answered as if they
wondered such a question should be asked. (vol. ii. p. 161).
One may read from the beginning of the book of Judges to the end of the books of Samuel without discovering that the old Israelites had a moral standard which differs, in any essential respect (except perhaps in regard to the chastity of unmarried women), from that of the Tongans. Gideon, Jephthah, Samson, and David are strong-handed men, some of whom are not outdone by any Polynesian chieftain in the matter of murder and treachery; while Deborah's jubilation over Jael's violation of the primary duty of hospitality, proffered and accepted under circumstances which give a peculiarly atrocious character to the murder of the guest; and her witch-like gloating over the picture of the disappointment of the mother of the victim—
The mother of Sisera cried through the lattice,
Why is his chariot so long in coming? (Jud. v. 28.)
—would not have been out of place in the choral service of the most
sanguinary god in the Polynesian pantheon.
With respect to the cannibalism which the Tongans occasionally practised, Mariner says:—
Although a few young ferocious warriors chose to imitate what
they considered a mark of courageous fierceness in a
neighbouring nation, it was held in disgust by everybody else
(vol. ii. p. 171).
That the moral standard of Tongan life was less elevated than that indicated in the "Book of the Covenant" (Exod. xxi.-xxiii.) may be freely admitted. But then the evidence that this Book of the Covenant, and even the ten commandments as given in Exodus, were known to the Israelites of the time of Samuel and Saul, is (to say the least) by no means conclusive. The Deuteronomic version of the fourth commandment is hopelessly discrepant from that which stands in Exodus. Would any later writer have ventured to alter the commandments as given from Sinai, if he had had before him that which professed to be an accurate statement of the "ten words" in Exodus? And if the writer of Deuteronomy had not Exodus before him, what is the value of the claim of the version of the ten commandments therein contained to authenticity? From one end to the other of the books of Judges and Samuel, the only "commandments of Jahveh" which are specially adduced refer to the prohibition of the worship of other gods, or are orders given ad hoc, and have nothing to do with questions of morality.
In Polynesia, the belief in witchcraft, in the appearance of spiritual beings in dreams, in possession as the cause of diseases, and in omens, prevailed universally. Mariner tells a story of a woman of rank who was greatly attached to King Finow, and who, for the space of six months after his death, scarcely ever slept elsewhere than on his grave, which she kept carefully decorated with flowers:—
"One day she went, with the deepest affliction, to the house of Mo-oonga Toobo, the widow of the deceased chief, to communicate what had happened to her at the fytoca [grave] during several nights, and which caused her the greatest anxiety. She related that she had dreamed that the late How [King] appeared to her and, with a countenance full of disappointment, asked why there yet remained at Vavaoo so many evil-designing persons; for he declared that, since he had been at Bolotoo, his spirit had been disturbed by the evil machinations of wicked men conspiring against his son; but he declared that 'the youth' should not be molested nor his power shaken by the spirit of rebellion; that he therefore came to her with a warning voice to prevent such disastrous consequences (vol. i. p. 424)."